Has our system of Ifa, become a system of making demands and not practicing patience ? has the powerful knowledge to affect change in life made faith absent in our consciousness ?
Egotism replaces Humility!
The struggle of Tangible vs. Intangible, the opposing forces within a Religious context.
These are pertinent questions we who worship Ifa (word of Olodumare) as a philosophy and incorporate the cultural aspects of Ifa as major aspects of our religious doctrine. In the past, based on the way the religion was preserved and spread through most of the world via the Cubans, the issue of rituals and making our wants be heard and accepted became the order, and most were met.
But for many, the issue of destiny, patience and FAITH are often times left behind or forgotten, perhaps because out of conceit, we get results far to often or quickly (arrogance breeds overconfidence, void of humility), so we start to believe that faith is only for Christians or others that have nothing else but faith to hold onto. However true that may be….
Why is it (apart from sincere ignorance) that Christians can be hopeful, prayerful and patient for several years or longer WITHOUT losing faith and still believing, I have met Christians praying and allowing “divine” destiny to manifest for not months but years and sometimes decades, yet having full & absolute confidence (FAITH) that it will come their way. Interestingly sometimes those very Christians or other converts who would then embrace Ifa and almost as a matter of due course become impatient, demand amazingly fast results and near miracles, WITHOUT the efforts of before, and we as the Priest allow this behavior? Why would we condone this ongoing opinion, which is counter to the very teachings of Ifa?
Sadly this behavior is prevalent even within the recent flux of people going to West Africa to perform Itefa ceremony or any Orisa ritual, (same said for both sides of Atlantic) out of need to solve many life problems then returning and expecting 30-40+ years of their life’s issues to instantly disappear without doing the personal behavioral changes needed.
Then blame the very Irunmole or officiating Priest, if they have not seen the results fast enough in their lives, tell those very people to take back Jesus – they can learn something about hope and faith, then when they have attained patience from praying for several years come back to worship Ifa, since they clearly lack the good character needed.
The real question is are we doing this to people or are they doing this to themselves? We as Priest, who are in the course of moving closer towards the philosophical teachings of Ifa and incorporating this into our daily lives as a personal connection to Divine, and not just worshipping or practicing Ifa/Orisa as ritual only and a place to solve ones problems. We need to take a critical look at the issue of Faith, Hope and Prayer, and not simply at functionality within ritual context.
This point is stated within the stanza of Ifa, pointing to how Olodumare wanted us to live our lives, and enjoy lifes blessings to the fullest, without securing one in lieu of another,
Odu Ifa – OseWori
Baba of Destiny (faith)
Baba of Purity (hopefulness)
Baba of Supplication (prayer)
Owner of Coolness (contentment)
Master of Deliverance (relief)
Destiny the praise name of Ori, cast Ifa divination for Ori
Hope-fullness the praise name of Osanla, cast Ifa divination for Osanla
Supplication the praise name of Orunmila, cast Ifa divination for Orunmila
Coolness the off-spring of Osun, cast Ifa divination for Osun
Deliverance the praise name of Osain, cast Ifa divination for Osain
When they were seeking after the good place in life called perfect Ire, but while staying in different places not knowing why things have not changed to their liking
Why is it that I have Ire, but still feel this emptiness inside ? they asked Olodumare
Patience the offspring of Olodumare,
Cast Ifa divination for the five of them and told them to combine and be always working together in the same place together and the feeling of fullness and content will be theirs, enough so that it will engulf the world over, (all existence)
They were told to make ebo, large enough that as long as any person who deploys all your attributes with earnest in the world will enjoy the fruits of your efforts,
They heard the ebo and performed it fully
They were since praising their Babalawo, who would then praise Ifa, and Ifa will justly be singing the daily praises to Olodumare
Come and meet us in complete satisfaction, it is in complete satisfaction that one is normally found at the feet of King of the Orisa
In this Odu, Ifa is laying the emphasis on attaining Ire, but not just ordinary Ire, but true Ire Alaafia, which is the important aspects of total and complete well being or a sense of comfort and satisfaction in ones life. Our lives can be filled with certain pleasures that come and go, but sometimes we still have a feeling of emptiness.
Ifa says if one incorporates these aspects of faith, hope, prayer, contentment, relief and patience, we will enjoy a life of sweetness and easy.
The Tangible (able to be touched or perceived through the sense of touch) items we give as offerings, should be augmented with the intangible (difficult to define or describe clearly, but nonetheless perceived or known) concepts of true Faith, Hope & Prayer.
The greatest and most profound change occurs first within Self and emanates around ones Being. Not just the superficial and circumstantial change based on a system of ritualism, making demands using tangible sacrificial items.
Ifa is more than that, now is the time to bring our religious worship to the next level.
Awoyinfa Ifaloju
Friday, May 11, 2007
Tuesday, March 13, 2007
Ori – The Divine Calabash of Destiny, Character & Potential, Seed of the Creator
This is by no means a full comprehensive work, but merely a glimpse into the position of authority Ifa places on Ori, the divine spark of Olodumare within our lives.
If one wanted to define ones Ori, it could be said to mean ones destiny, morality or character, it may be the potential in ones life or the potential to change ones situation in life, Ori could also be said to be ones personal god and the spark of Olodumare that resides within each of us. Ori can be said to be the Divinity that makes us Divine, if we conduct ourselves in such a way that is befitting of such grandeur.
So Ori can be defined as all of the above and then more, Ori truly is multifarious in essence and by nature. Just as one cannot easily define or even comprehend Olodumare, it is equally difficult to understand the complex ideology of what is ones Ori.
Let us try to shed some light on this topic, I will use certain stanzas of Ifa for better understanding and clarity on the subject, as required.
Ori is the believed to be the most important Orisa of all, since Ori alone is responsible for changing / shaping the life of the person. Every person has a piece of the Divine Essence given to us by Olodumare, this piece is called Ori.
Obatala is said to form the human skeleton with his tools and the help of Ogun, Olodumare gives us his Divine daughter Emi (breath), then as said in Ifa-OgbeYonu the person goes to the home of Ajala (a certain place in heaven) to select their Ori. It is Ajala that forms the inner head (Ori-Inu), which can be formed very good or not, depends on the level of patience that will determine which head will be selected, to repair a badly damaged inner head this will require many sacrifices, ritual and appeasement.
The only Divinity that can repair a damaged Ori is Orunmila, namely during the process and messages of Esentaye, Isefa and Itefa. In Ifa-Ogunda Meji Ifa teaches us that the only Orisa that can follow its devotee all the days until death is ones Ori, no other can do this (we share all the other Orisa), it is Ori that can bless a person quickly. Ori is your dynamic force or potential, natural qualities and strength of your character which can impact public image and boost popularity plus many other important human endeavours. Ori is the Divinity of full possibilty and the other Orisa only help bring this potential into fruition.
This is where the Ifa concepts of Ayanmo, Akunleyan & Akunlegba come into play within ones life potential and what we regard as ones destiny. I will try to briefly explain all three:
Ayanmo: is aspects of self that are fixed, don’t change and remain so until death, they are gender, race, family and natural roles we must do as that person in physical manifestation etc
Akunleyan: is essentially virtues and values, chosen by person in heaven, they form likes and dislikes, taboos & similar
Akunlegba: is the additives to ones chosen virtues, which are given by various Irunmole in the inner realm of heaven called Onibode and happen during the mid-later stages of pregnancy. This is where ones complementing Orisa are assigned to assist one in completing ones task here on earth
Upon coming to earth (birthing) most if not all of this recorded information is forgotten or unlearned while growing infant is getting corrupted with “outside” ideas based on ignorance. This is were the position of Ifa comes into play, and states the importance of Awo performing esentaye (first rites for newborns, done very early in life), receiving Isefa (one hand of Ifa) and divination from time to time (using Ikin, Opele or Cowrie shells) to know the message of Ifa (word from Olodumare) redirecting the person towards pre-selected destiny, in order to stay on course or come out better by avoidance of pitfalls. This is where our system called Ifa prevails by giving both the compass and the map.
By performing the esentaye and Isefa rites, we are helping the parents to mould and shape the life of the child to attain, repair and in certain cases outperform potential in life by guiding using a pro-active approach of specific advice, clear directives, ideal environment and anticipated outcome.
In fact I suggest both young and mature to receive, worship & appease ones Ori container, called Ile Ori in Yoruba land and Igba Ori in Brazil. Where the important tradition of receiving ones Ori is still very prevalent for all, regardless of call to the Orisa Priest hood or not, all worshippers of this tradition must receive. In Cuba, which has shaped much of the religious basis worldwide, does not make the need to receive Ori for all followers as important as both Yoruba land and Brazil.
However many Cuban Babalawo have the icon of Ori which they appease at special times and many of the very old Babalawo in Cuba will tell you it is a must within the system of Ifa practiced in Cuba and will attest to the potency of its spiritual works (this is where a women can appease Oko-Orun their heavenly husband), within the circles of Orisa Priest/tess in Cuba it is not a divinity they receive and often for the few that know that such a Divinity can be received they will tell you it is an Orisa of a Babalawo only, and within the context of Ifa worship. However on occasion and namely during major rituals the Orisa Priest/tess and Ifa Priest alike will perform Ibori ceremony (rogations as called in Cuba) to both initiates and non-initiates.
Ori is for everyone, and a major Orisa we all ought to appease and venerate often, in fact it is our Ori we should be going to first, before any Orisa this is what Ifa teaches us. When we consult with Awo-Ifa it is Orunmila who advises us of the true intent of ones Ori, that is why Orunmila has a more in depth connection with the person coming for divination and will reveal all clearly. Ifa consults the Ipin-Ori or Iponri of the person (since only Orunmila is Elerii-Ipin witness of creation/destiny) who resides in heaven and known as the Enikeji (counterpart) of its double on earth which is our Ori-Inu which resides within us.
I will conclude by addressing the concern many who worship this tradition sometimes face, it is the matter of why they have done so many rituals, so many sacrifices and gone through many rites, yet their problem or concern may persist & reappear, this is once again due to the lack of dealing with the various aspects of ones Ori, I will site several examples below from Ifa stanzas that speak about this matter;
Ifa-IreteNn’tedi
Gentle character it is which enables the rope of life
To remain undamaged in ones hand
These were the Babalawo that cast Ifa for Orunmila
Who by means of his gentle character
Was going to win the rope of life from the other 400+1 Orisa
Ifa-Owonrinsindin:
Crazy gave birth to craziness, it is a maddening circle
Leave them alone, let them run round and round like craziness
Until they exhaust and reflect on their error
Don’t you see it is their bad character that chases them round crazy
These four Awo were the ones who cast this Ifa for Aniwonikun
Who is fearful of what is to come because of what has just happened, again
They said;
Will you please practice gentle character
Will you but practice sound character
Will you please practice good morality
Aniwonikun,
And stop running about chasing yourself
Ifa-Ogbeyonu
Getting mad amounts to nothing good
Patience is the Father of good gentle character
The elder that has patience
has all the good life can offer
divined Ifa for Orunmila
when seeking opulence & abundant success in life
he was told the only way was to make ebo and marry Iwa (character) as wife
he did so and became very successful
then produced many children all taking a piece of Iwa and showing others to do the same (produced plenty of people to multiply doing good on earth)
in another from Ogbeyonu, the same diviners said:
Getting mad amounts to nothing good
Patience is the Father of good gentle character
The elder that has patience
has all the good life can offer
divined Ifa for Orunmila
when seeking after the very thing called a “good life”
the Awo told him;
Character is all that is required
Character is all that is required
There is no destiny to be called unhappy in ancient Ife
Character is all that is required
Ela moyin ‘Boru, Ela moyin ‘Boye Ela moyin ‘Bosise
Awoyinfa Ifaloju
Mar, 2007
If one wanted to define ones Ori, it could be said to mean ones destiny, morality or character, it may be the potential in ones life or the potential to change ones situation in life, Ori could also be said to be ones personal god and the spark of Olodumare that resides within each of us. Ori can be said to be the Divinity that makes us Divine, if we conduct ourselves in such a way that is befitting of such grandeur.
So Ori can be defined as all of the above and then more, Ori truly is multifarious in essence and by nature. Just as one cannot easily define or even comprehend Olodumare, it is equally difficult to understand the complex ideology of what is ones Ori.
Let us try to shed some light on this topic, I will use certain stanzas of Ifa for better understanding and clarity on the subject, as required.
Ori is the believed to be the most important Orisa of all, since Ori alone is responsible for changing / shaping the life of the person. Every person has a piece of the Divine Essence given to us by Olodumare, this piece is called Ori.
Obatala is said to form the human skeleton with his tools and the help of Ogun, Olodumare gives us his Divine daughter Emi (breath), then as said in Ifa-OgbeYonu the person goes to the home of Ajala (a certain place in heaven) to select their Ori. It is Ajala that forms the inner head (Ori-Inu), which can be formed very good or not, depends on the level of patience that will determine which head will be selected, to repair a badly damaged inner head this will require many sacrifices, ritual and appeasement.
The only Divinity that can repair a damaged Ori is Orunmila, namely during the process and messages of Esentaye, Isefa and Itefa. In Ifa-Ogunda Meji Ifa teaches us that the only Orisa that can follow its devotee all the days until death is ones Ori, no other can do this (we share all the other Orisa), it is Ori that can bless a person quickly. Ori is your dynamic force or potential, natural qualities and strength of your character which can impact public image and boost popularity plus many other important human endeavours. Ori is the Divinity of full possibilty and the other Orisa only help bring this potential into fruition.
This is where the Ifa concepts of Ayanmo, Akunleyan & Akunlegba come into play within ones life potential and what we regard as ones destiny. I will try to briefly explain all three:
Ayanmo: is aspects of self that are fixed, don’t change and remain so until death, they are gender, race, family and natural roles we must do as that person in physical manifestation etc
Akunleyan: is essentially virtues and values, chosen by person in heaven, they form likes and dislikes, taboos & similar
Akunlegba: is the additives to ones chosen virtues, which are given by various Irunmole in the inner realm of heaven called Onibode and happen during the mid-later stages of pregnancy. This is where ones complementing Orisa are assigned to assist one in completing ones task here on earth
Upon coming to earth (birthing) most if not all of this recorded information is forgotten or unlearned while growing infant is getting corrupted with “outside” ideas based on ignorance. This is were the position of Ifa comes into play, and states the importance of Awo performing esentaye (first rites for newborns, done very early in life), receiving Isefa (one hand of Ifa) and divination from time to time (using Ikin, Opele or Cowrie shells) to know the message of Ifa (word from Olodumare) redirecting the person towards pre-selected destiny, in order to stay on course or come out better by avoidance of pitfalls. This is where our system called Ifa prevails by giving both the compass and the map.
By performing the esentaye and Isefa rites, we are helping the parents to mould and shape the life of the child to attain, repair and in certain cases outperform potential in life by guiding using a pro-active approach of specific advice, clear directives, ideal environment and anticipated outcome.
In fact I suggest both young and mature to receive, worship & appease ones Ori container, called Ile Ori in Yoruba land and Igba Ori in Brazil. Where the important tradition of receiving ones Ori is still very prevalent for all, regardless of call to the Orisa Priest hood or not, all worshippers of this tradition must receive. In Cuba, which has shaped much of the religious basis worldwide, does not make the need to receive Ori for all followers as important as both Yoruba land and Brazil.
However many Cuban Babalawo have the icon of Ori which they appease at special times and many of the very old Babalawo in Cuba will tell you it is a must within the system of Ifa practiced in Cuba and will attest to the potency of its spiritual works (this is where a women can appease Oko-Orun their heavenly husband), within the circles of Orisa Priest/tess in Cuba it is not a divinity they receive and often for the few that know that such a Divinity can be received they will tell you it is an Orisa of a Babalawo only, and within the context of Ifa worship. However on occasion and namely during major rituals the Orisa Priest/tess and Ifa Priest alike will perform Ibori ceremony (rogations as called in Cuba) to both initiates and non-initiates.
Ori is for everyone, and a major Orisa we all ought to appease and venerate often, in fact it is our Ori we should be going to first, before any Orisa this is what Ifa teaches us. When we consult with Awo-Ifa it is Orunmila who advises us of the true intent of ones Ori, that is why Orunmila has a more in depth connection with the person coming for divination and will reveal all clearly. Ifa consults the Ipin-Ori or Iponri of the person (since only Orunmila is Elerii-Ipin witness of creation/destiny) who resides in heaven and known as the Enikeji (counterpart) of its double on earth which is our Ori-Inu which resides within us.
I will conclude by addressing the concern many who worship this tradition sometimes face, it is the matter of why they have done so many rituals, so many sacrifices and gone through many rites, yet their problem or concern may persist & reappear, this is once again due to the lack of dealing with the various aspects of ones Ori, I will site several examples below from Ifa stanzas that speak about this matter;
Ifa-IreteNn’tedi
Gentle character it is which enables the rope of life
To remain undamaged in ones hand
These were the Babalawo that cast Ifa for Orunmila
Who by means of his gentle character
Was going to win the rope of life from the other 400+1 Orisa
Ifa-Owonrinsindin:
Crazy gave birth to craziness, it is a maddening circle
Leave them alone, let them run round and round like craziness
Until they exhaust and reflect on their error
Don’t you see it is their bad character that chases them round crazy
These four Awo were the ones who cast this Ifa for Aniwonikun
Who is fearful of what is to come because of what has just happened, again
They said;
Will you please practice gentle character
Will you but practice sound character
Will you please practice good morality
Aniwonikun,
And stop running about chasing yourself
Ifa-Ogbeyonu
Getting mad amounts to nothing good
Patience is the Father of good gentle character
The elder that has patience
has all the good life can offer
divined Ifa for Orunmila
when seeking opulence & abundant success in life
he was told the only way was to make ebo and marry Iwa (character) as wife
he did so and became very successful
then produced many children all taking a piece of Iwa and showing others to do the same (produced plenty of people to multiply doing good on earth)
in another from Ogbeyonu, the same diviners said:
Getting mad amounts to nothing good
Patience is the Father of good gentle character
The elder that has patience
has all the good life can offer
divined Ifa for Orunmila
when seeking after the very thing called a “good life”
the Awo told him;
Character is all that is required
Character is all that is required
There is no destiny to be called unhappy in ancient Ife
Character is all that is required
Ela moyin ‘Boru, Ela moyin ‘Boye Ela moyin ‘Bosise
Awoyinfa Ifaloju
Mar, 2007
Saturday, March 10, 2007
Recycling Programs – Is Green the New Religion?
As I prepare my goods to go to the recycling bin, I ponder what is becoming of all this. Here in Toronto we have a advanced recycling program (not as advanced as some cities namely in Europe but we are trying in the context of North America), we have a green bin for organics and non-organics alike, a blue bin for glass, plastics and metals, a grey bin for paper and cardboard, a black box (composter) for fruit and veggies, then the regular garbage pickup which is reduced to only twice monthly, since most if not all goes to the recycling programs. In theory only styrofoam goes to the garbage now a days, everything else can be recycled or turned into rich earth (the green and black bin programs), now it started to dawn on me, is this all a new discovery or is Nature just teaching us now that we are willing to listen. Again.
So then the big question is Green The New Religion or are we just reawakening the dead brain cells of the way we were before we got “smart”. This is a question to ask because had we not come to realize that we can not continue to steal from the earth without returning something, hmmm interesting idea will come back to,,,,,
And the earth can regenerate itself if we put some wisdom and make an effort, another interesting point.
I was recently in New York City this past weekend and was called by a dear friend and asked to possibly fill in at a lecture for another Babalawo who may not be able to attend his engagement, so as I was close and happen to be available she asked me to speak in his absence, I was delighted but unprepared, I asked what the topic to discuss and it had to do with indigenous African Religions – worldwide, I gave it some thought and started to formulate my ideas, before I got a call back saying the planned speaker my good friend would be able to attend and I need not concern myself, which I was fine considering I was not well prepared.
Had I spoken the idea I would of liked to convey was are we all on this earth only returning back to the way things were, are we realizing that the so called religions are not acting in accord with what Nature dictates, that they are only self serving and just take without seeing the need to return?
When looking at African Religions and other like, we are shown that coincidently all the ancient peoples of earth all revere the earth and appease the earth in one way of the other, the ancient people I am referring to here are the Africans, Asians (west Asia and the Orient), Pacific Islands and the North, Central, South American indigenous people with the Caribbean Islands (some ancient indigenous Europeans traditions also are similar). Then the only group outside of that is some certain Europeans (mostly northern Europeans), who have now finally seem to have “discovered” living Green, natural fuels, alternative power, regenerating resources and recycling goods.
So what I would have wanted to convey was quite simple, we give and we take, it is in measure, we appease and propitiate the earth and the Divinities within (Nature) so it can regenerate itself and produce more, then we take, and give again, the cycle or recycle continues, nothing new.
The farmer knows this that is why they plant seeds, why don’t they notice, even the very trees know this, that is why no matter how fruitful they will always drop some of its first fruits to the very ground beneath, that way it is giving back to the very earth it depends Ifa tells us this is 1/10th (Idamewa) of its harvest will go back or be spoilt, when will we humans or some humans take notice.
It fascinates me to examine the soil produced from my composter out back of my house and the soil around my Esu shrine (albeit during the summer months), it is very interesting to note they are very similar if not the same, the earth is very black, very rich, many small and large insects live within to keep regenerating the soil, has plenty of worms which signifies it can grow plants and other things and always attracts the most attention from other forms of nature, does this mean something or am I just getting ahead of myself. Truth is they create the same thing and it is all about giving Earth the tools to do what earth does, regenerate Herself. We give to Earth so Earth gives back to us.
My composter has saved me money in buying from the store, black earth and top soil, all I do is place my vegetable and fruit remains into the composter, then with the heat and restricted air, the water and then the growth of regenerative insects, few months later I have my own top soil, to start all over again. Maybe I am reading into this, but I don’t think so, this is no coincidence.
It is said in Suriname (where my lineage comes) ‘it is only the white man who goes hunting on a full stomach’ perhaps they have begun to learn that we, indigenous people take and enjoy what earth offers BECAUSE we give back to the very earth to replenish its sources, we don’t take more then needed.
Some take because it is there and sometimes for sport, time to wake up, the very ozone they destroy, their own skin can not take the excess heat generated and their hunting rifle will surely backfire.
Is Green The New Religion or have we just Awakened Dead Brains Cells ?
I will tell you, Green is the northern Europeans latest discovery, we have been practicing Green all the time.
This is just Nature telling us our time is fast approaching, we who worship Nature and help to sustain living things within Nature will be reaping its benefits, our time is upon us, we were once there before and have finally found out way back, Nature always has a way of winning and we are the ones leading the battle, we are the blessed ones of this Earth protecting the Divine Creation of the Olodumare, make offering on this Earth to reaffirm this our stance, our day has arrived.
Awoyinfa Ifaloju
Mar. 2007
So then the big question is Green The New Religion or are we just reawakening the dead brain cells of the way we were before we got “smart”. This is a question to ask because had we not come to realize that we can not continue to steal from the earth without returning something, hmmm interesting idea will come back to,,,,,
And the earth can regenerate itself if we put some wisdom and make an effort, another interesting point.
I was recently in New York City this past weekend and was called by a dear friend and asked to possibly fill in at a lecture for another Babalawo who may not be able to attend his engagement, so as I was close and happen to be available she asked me to speak in his absence, I was delighted but unprepared, I asked what the topic to discuss and it had to do with indigenous African Religions – worldwide, I gave it some thought and started to formulate my ideas, before I got a call back saying the planned speaker my good friend would be able to attend and I need not concern myself, which I was fine considering I was not well prepared.
Had I spoken the idea I would of liked to convey was are we all on this earth only returning back to the way things were, are we realizing that the so called religions are not acting in accord with what Nature dictates, that they are only self serving and just take without seeing the need to return?
When looking at African Religions and other like, we are shown that coincidently all the ancient peoples of earth all revere the earth and appease the earth in one way of the other, the ancient people I am referring to here are the Africans, Asians (west Asia and the Orient), Pacific Islands and the North, Central, South American indigenous people with the Caribbean Islands (some ancient indigenous Europeans traditions also are similar). Then the only group outside of that is some certain Europeans (mostly northern Europeans), who have now finally seem to have “discovered” living Green, natural fuels, alternative power, regenerating resources and recycling goods.
So what I would have wanted to convey was quite simple, we give and we take, it is in measure, we appease and propitiate the earth and the Divinities within (Nature) so it can regenerate itself and produce more, then we take, and give again, the cycle or recycle continues, nothing new.
The farmer knows this that is why they plant seeds, why don’t they notice, even the very trees know this, that is why no matter how fruitful they will always drop some of its first fruits to the very ground beneath, that way it is giving back to the very earth it depends Ifa tells us this is 1/10th (Idamewa) of its harvest will go back or be spoilt, when will we humans or some humans take notice.
It fascinates me to examine the soil produced from my composter out back of my house and the soil around my Esu shrine (albeit during the summer months), it is very interesting to note they are very similar if not the same, the earth is very black, very rich, many small and large insects live within to keep regenerating the soil, has plenty of worms which signifies it can grow plants and other things and always attracts the most attention from other forms of nature, does this mean something or am I just getting ahead of myself. Truth is they create the same thing and it is all about giving Earth the tools to do what earth does, regenerate Herself. We give to Earth so Earth gives back to us.
My composter has saved me money in buying from the store, black earth and top soil, all I do is place my vegetable and fruit remains into the composter, then with the heat and restricted air, the water and then the growth of regenerative insects, few months later I have my own top soil, to start all over again. Maybe I am reading into this, but I don’t think so, this is no coincidence.
It is said in Suriname (where my lineage comes) ‘it is only the white man who goes hunting on a full stomach’ perhaps they have begun to learn that we, indigenous people take and enjoy what earth offers BECAUSE we give back to the very earth to replenish its sources, we don’t take more then needed.
Some take because it is there and sometimes for sport, time to wake up, the very ozone they destroy, their own skin can not take the excess heat generated and their hunting rifle will surely backfire.
Is Green The New Religion or have we just Awakened Dead Brains Cells ?
I will tell you, Green is the northern Europeans latest discovery, we have been practicing Green all the time.
This is just Nature telling us our time is fast approaching, we who worship Nature and help to sustain living things within Nature will be reaping its benefits, our time is upon us, we were once there before and have finally found out way back, Nature always has a way of winning and we are the ones leading the battle, we are the blessed ones of this Earth protecting the Divine Creation of the Olodumare, make offering on this Earth to reaffirm this our stance, our day has arrived.
Awoyinfa Ifaloju
Mar. 2007
Ancestral Links : The Hierarchy of Appeasement Within Ifa Worship
This topic I dedicate to my Father, who has recently passed over into the ancestral realm, may the emissaries of the ancestral realm guide and direct him to a rightful place, may he rest comfortably but not to ignore the pleas of his family left behind ASE
My dad was a true Father and a master of conceptualizing ideas, when I was 9-10 years old he and some of his “Lodge Brothers” founded the United Achievers Club in our basement while playing dominions and between sipping High Wine and Bush Rum (two Guyanese “HOT” drinks) while my brother and I looked on laughing as they joked and called each other pet names in jest, while trying to eat their jerk chicken wings and BBQ potato chips.
This organization United Achievers Club is for children of Afro-Caribbean decent living in southern Ontario and has taken off and flourished, it operates today with many programs to support these youth and the children living in the Caribbean small villages, they offer mentorship, scholarships, affordable housing, seniors programs and a host of other services. My Father has created many things and done other great things, he really left a mark and an impact on me, we became friends as I matured and the content of our discussions changed over the time, he was my best friend and I will miss him.
My dad passed young in comparison for my family standard, most lived into the mid 90’s including my dad’s mother who only passed two years ago at 96 yrs. So when my dad fell ill and was hospitalized (he was diabetic) it was a shock and I had some Babalawo "sound" Ifa for me and the message of Ifa revealed that I will lose my dad and it was his ancestors calling him home.
Over the months he was hospitalized I pondered what Ifa had said while seeing his stabilizing and making many strides to get better, it puzzled me. I was often wondering why Ifa had said this? and was I ready to lose my dad?
Then one day after almost tricking everyone to think he was pulling through, he was found very early in the morning not breathing, he was gone. As it turned out he passed on the very day his mother had passed and his mothers-mother, it was, sadly a fact, Ifa had spoken well and clearly my ancestors had called him home.
I was sitting between accepting the reality that Ifa teaches us death is a part of life and the physical loss of losing my dad, it was uncertain times, why now? I wondered, my dad still owes me 10-15 years like the rest of my family. Then one day I was speaking with one friend who is an Iyanifa and she assured me and said something to me very profound and thought provoking, she said “your dad had done something very well and completed a very important step in life”, she said “he created you a son who is well ingrained in traditionalism which included veneration of ancestors, so he has completed something very important”, she was right as I am also an Oje (Eegun Priest done Oyo town).
I used to tell my dad, when he would hint that my brother and I should join the Masonic Temple, I would quip, that, that was alright, the Masons had some interesting ideas, but they were only Europeans trying to recreate what little they learned from Africa, if one wants to know the root of the Masons look into the many Secret Societies we have in Africa (my dad was a long time member and past Grand Master of the Masonic Temple and Mechanics / Engineers Lodge from Suriname and British Guyana, he joined at age 16 and helped to bring that Mech/Eng Lodge to London GBR, in 1955 then to Toronto, he was never in the Orisa tradition per se. Heaven is home, Earth is only the market place, we come to do what we need (destiny), get what we need, then go back Home. Did my dad complete his mission ? what if anything else does he need on his return Home?
So when I reflect two important points have struck me worthy of highlighting, one is the importance of leaving a legacy behind, a mark of your life’s work for other to remember you for and continue to build upon and then it is the matter of making veneration of ones ancestors as a matter of routine, and especially a matter of routine for your children to witness.
I make it a matter of habit to appease and worship my ancestors on the weekly traditional worship cycle and will ensure my children as they grow will watch me while they learn to do the same.
The need to establish IleSanyin or Ojubode (place of ancestral worship within our homes) and systems to teach and pass on this wisdom to future generations.
Had our children not learned this process, who will be the one to do our own Isinku (burial or sending home ceremony) and etutu (appeasement rites) properly, and ensure we leave with the things we ought to have for our journey through the valley and to the entrance way to the ancestral realm. It is a very important task to become proficient and one we all must learn.
Ifa teaches us that human beings can become Orisa, the Orisa, Ifa is referring to here is not necessarily the same as Orisa we know (yet in future blog I will explain how this is attainable), but humans can become an Orisa of the family, if one makes it a matter of routine to appease their ancestors and regularly offer the items the ancestors accept and need, it is possible to place them in a position to make remarkable miracles in our lives and in most cases a much faster response then going towards an Orisa.
Why is this? because, the ancestors want us to live well, and they are much closer to us in every way then our Orisa, it is their blood that run in us. Ifa tells us that when we encounter a situation or we are looking for something, the first Divinity we should go to for support and appease is our ancestors after our own Ori, these two are the closest Divinities we have since they are very personal to us, we do not share with others, then we can go to the various Orisa for supplemental support if need be. If we make it a routine to perform proactive and continuous worship of our Personal Divinities, the need for "outside" help will be greatly reduced.
I hope that within the context of our tradition people do not forget the importance of feeding their ancestors, the Orisa of the family, and you will rejoice that your ancestors have made your issue the matter of quick resolution.
As we all journey through this perpetual market place, let us gather the things we need so we can have all the things in our Home, may we also know the rites to perform so our ancestors can enjoy the benefits of replenishing their goods from this here market place, they are sending us on a errand, will you fulfill your own.
Dad and all my ancestors I intend to complete my own errands in life to the fullest.
Awoyinfa Ifaloju
Feb 2007
My dad was a true Father and a master of conceptualizing ideas, when I was 9-10 years old he and some of his “Lodge Brothers” founded the United Achievers Club in our basement while playing dominions and between sipping High Wine and Bush Rum (two Guyanese “HOT” drinks) while my brother and I looked on laughing as they joked and called each other pet names in jest, while trying to eat their jerk chicken wings and BBQ potato chips.
This organization United Achievers Club is for children of Afro-Caribbean decent living in southern Ontario and has taken off and flourished, it operates today with many programs to support these youth and the children living in the Caribbean small villages, they offer mentorship, scholarships, affordable housing, seniors programs and a host of other services. My Father has created many things and done other great things, he really left a mark and an impact on me, we became friends as I matured and the content of our discussions changed over the time, he was my best friend and I will miss him.
My dad passed young in comparison for my family standard, most lived into the mid 90’s including my dad’s mother who only passed two years ago at 96 yrs. So when my dad fell ill and was hospitalized (he was diabetic) it was a shock and I had some Babalawo "sound" Ifa for me and the message of Ifa revealed that I will lose my dad and it was his ancestors calling him home.
Over the months he was hospitalized I pondered what Ifa had said while seeing his stabilizing and making many strides to get better, it puzzled me. I was often wondering why Ifa had said this? and was I ready to lose my dad?
Then one day after almost tricking everyone to think he was pulling through, he was found very early in the morning not breathing, he was gone. As it turned out he passed on the very day his mother had passed and his mothers-mother, it was, sadly a fact, Ifa had spoken well and clearly my ancestors had called him home.
I was sitting between accepting the reality that Ifa teaches us death is a part of life and the physical loss of losing my dad, it was uncertain times, why now? I wondered, my dad still owes me 10-15 years like the rest of my family. Then one day I was speaking with one friend who is an Iyanifa and she assured me and said something to me very profound and thought provoking, she said “your dad had done something very well and completed a very important step in life”, she said “he created you a son who is well ingrained in traditionalism which included veneration of ancestors, so he has completed something very important”, she was right as I am also an Oje (Eegun Priest done Oyo town).
I used to tell my dad, when he would hint that my brother and I should join the Masonic Temple, I would quip, that, that was alright, the Masons had some interesting ideas, but they were only Europeans trying to recreate what little they learned from Africa, if one wants to know the root of the Masons look into the many Secret Societies we have in Africa (my dad was a long time member and past Grand Master of the Masonic Temple and Mechanics / Engineers Lodge from Suriname and British Guyana, he joined at age 16 and helped to bring that Mech/Eng Lodge to London GBR, in 1955 then to Toronto, he was never in the Orisa tradition per se. Heaven is home, Earth is only the market place, we come to do what we need (destiny), get what we need, then go back Home. Did my dad complete his mission ? what if anything else does he need on his return Home?
So when I reflect two important points have struck me worthy of highlighting, one is the importance of leaving a legacy behind, a mark of your life’s work for other to remember you for and continue to build upon and then it is the matter of making veneration of ones ancestors as a matter of routine, and especially a matter of routine for your children to witness.
I make it a matter of habit to appease and worship my ancestors on the weekly traditional worship cycle and will ensure my children as they grow will watch me while they learn to do the same.
The need to establish IleSanyin or Ojubode (place of ancestral worship within our homes) and systems to teach and pass on this wisdom to future generations.
Had our children not learned this process, who will be the one to do our own Isinku (burial or sending home ceremony) and etutu (appeasement rites) properly, and ensure we leave with the things we ought to have for our journey through the valley and to the entrance way to the ancestral realm. It is a very important task to become proficient and one we all must learn.
Ifa teaches us that human beings can become Orisa, the Orisa, Ifa is referring to here is not necessarily the same as Orisa we know (yet in future blog I will explain how this is attainable), but humans can become an Orisa of the family, if one makes it a matter of routine to appease their ancestors and regularly offer the items the ancestors accept and need, it is possible to place them in a position to make remarkable miracles in our lives and in most cases a much faster response then going towards an Orisa.
Why is this? because, the ancestors want us to live well, and they are much closer to us in every way then our Orisa, it is their blood that run in us. Ifa tells us that when we encounter a situation or we are looking for something, the first Divinity we should go to for support and appease is our ancestors after our own Ori, these two are the closest Divinities we have since they are very personal to us, we do not share with others, then we can go to the various Orisa for supplemental support if need be. If we make it a routine to perform proactive and continuous worship of our Personal Divinities, the need for "outside" help will be greatly reduced.
I hope that within the context of our tradition people do not forget the importance of feeding their ancestors, the Orisa of the family, and you will rejoice that your ancestors have made your issue the matter of quick resolution.
As we all journey through this perpetual market place, let us gather the things we need so we can have all the things in our Home, may we also know the rites to perform so our ancestors can enjoy the benefits of replenishing their goods from this here market place, they are sending us on a errand, will you fulfill your own.
Dad and all my ancestors I intend to complete my own errands in life to the fullest.
Awoyinfa Ifaloju
Feb 2007
Wednesday, November 1, 2006
Conclusion: Respect, Eldership and Wisdom
Regarding the matter of recognizing the position of Ikin-Ifa and not relegating Ikin as ordinary palm-nuts, this is where one can actually enrage Orunmila towards one and may even instigate Orunmila to destroy that person, one should be cautious and use good judgment, Ikin Ifa is not to be taken lightly or to ridicule, the verse follows,,,
The person who throws quick gesture towards the waiting leopard, such a person can not expect to eat pounded yam that very night
The mouse that does not take grass cover during day break, it is to the fortune of the vultures eye
The ground always enjoys the travels of the snail
These were the Ifa Priest, who cast Ifa for the 800 High Priest who scoffed at Orunmila as mere ordinary palm-nuts as play
They warned them that Orunmila will not hesitate in destroying anyone who derided him, this was the single occasion in which Orunmila would destroy the fortune of one and completely turn his back, such a persons days may be numbered
Most headed the advice and acted accordingly some did not, this is why to this day the number of Divine Priest (head Priest representing the various Irunmole) has been cut in half and never replaced, we no longer have 800 head Priest for each individual Orisa
The very names of the Ifa Priest in this Odu-Ifa signify the matter very well, Ifa is a powerful yet forgiving Irunmole, it was this very Ikin that was the first tree of this earth and we have all drank and benefited from what Ope-Ifa has given, Ifa does not like ungratefulness nor does he like blatant disregard. I urge those to recognize Ikin-Ifa, if for what ever reason one does not like to worship Ikin-Ifa, but worships the other Orisa, just remain respectful to Ikin-Ifa, each Orisa is represented within the Ikin-Ifa and it was Orunmila that gave each their assignment and lead them to have followers and Priesthood. Ikin-Ifa has its own place and it is central within the context of what we call Orisa worship in the Diaspora.
In Ogbe F’oloun Ifa says:
New sprouts of palm-frond is white at tips
New sprouts of palm-frond is white at the base
New sprouts of palm-frond is white in the middle
These were the Awo who cast for Ope-Eluju
When failing to secure all Ire
He was advised to perform ebo, he did
Before long, and not to far off
All Ire came to reside with Ope
It was a time when Ope-Eluju was not as widely accepted as it ought to be and was wanting to become the most respected of trees, after the ebo was completed Ope started to become very well known and highly sought after, every piece of Ope was used for something, from making soap, to making palm oil, making medicine, making roofing, brooms and mats, palm wine and even the seed of the fruit was used as Ikin-Ifa the most scared form of our tradition, it was true that no aspect his manifestation was useless, he was in want and need by all.
The day is coming when we will all see the many present day uses of Ope (palm tree) it will emerge once again.
Ifa tradition also teaches us that Ikin-Ifa is ones passport to heaven and the related Odu of ones Ikin-Ifa is ones visa, that once one has attained their own Ikin-Ifa and received their Odu Ifa (full Isefa) then such a person has the ability to navigate through life’s junctures and knows and fulfills ones destiny then when one is about to enter the gates of heaven they will once presenting their Ikin-Ifa to the gate men, will be directed immediately to a special room where they will be taken care of and feasted according to how they prepared themselves on earth, meaning what they did, who they were, if they competed task and ultimately how well they pampered their Ikin, all this will be returned to them once inside this room this is what Ifa teaches us.
It is important to note that the Ikin have to prepare in a special way and be placed in a certain location in order to be present when held at the gate the gate men will encounter it while detaining person then realize the Ikin and release the Onifa (worshipper of Ifa).
I thank you for following this blog, and promise more to come, may Ifa bless those accordingly.
Ela’boru, Ela’boye, Ela’bosise
Awoyinfa Ifaloju
Nov 2006
The person who throws quick gesture towards the waiting leopard, such a person can not expect to eat pounded yam that very night
The mouse that does not take grass cover during day break, it is to the fortune of the vultures eye
The ground always enjoys the travels of the snail
These were the Ifa Priest, who cast Ifa for the 800 High Priest who scoffed at Orunmila as mere ordinary palm-nuts as play
They warned them that Orunmila will not hesitate in destroying anyone who derided him, this was the single occasion in which Orunmila would destroy the fortune of one and completely turn his back, such a persons days may be numbered
Most headed the advice and acted accordingly some did not, this is why to this day the number of Divine Priest (head Priest representing the various Irunmole) has been cut in half and never replaced, we no longer have 800 head Priest for each individual Orisa
The very names of the Ifa Priest in this Odu-Ifa signify the matter very well, Ifa is a powerful yet forgiving Irunmole, it was this very Ikin that was the first tree of this earth and we have all drank and benefited from what Ope-Ifa has given, Ifa does not like ungratefulness nor does he like blatant disregard. I urge those to recognize Ikin-Ifa, if for what ever reason one does not like to worship Ikin-Ifa, but worships the other Orisa, just remain respectful to Ikin-Ifa, each Orisa is represented within the Ikin-Ifa and it was Orunmila that gave each their assignment and lead them to have followers and Priesthood. Ikin-Ifa has its own place and it is central within the context of what we call Orisa worship in the Diaspora.
In Ogbe F’oloun Ifa says:
New sprouts of palm-frond is white at tips
New sprouts of palm-frond is white at the base
New sprouts of palm-frond is white in the middle
These were the Awo who cast for Ope-Eluju
When failing to secure all Ire
He was advised to perform ebo, he did
Before long, and not to far off
All Ire came to reside with Ope
It was a time when Ope-Eluju was not as widely accepted as it ought to be and was wanting to become the most respected of trees, after the ebo was completed Ope started to become very well known and highly sought after, every piece of Ope was used for something, from making soap, to making palm oil, making medicine, making roofing, brooms and mats, palm wine and even the seed of the fruit was used as Ikin-Ifa the most scared form of our tradition, it was true that no aspect his manifestation was useless, he was in want and need by all.
The day is coming when we will all see the many present day uses of Ope (palm tree) it will emerge once again.
Ifa tradition also teaches us that Ikin-Ifa is ones passport to heaven and the related Odu of ones Ikin-Ifa is ones visa, that once one has attained their own Ikin-Ifa and received their Odu Ifa (full Isefa) then such a person has the ability to navigate through life’s junctures and knows and fulfills ones destiny then when one is about to enter the gates of heaven they will once presenting their Ikin-Ifa to the gate men, will be directed immediately to a special room where they will be taken care of and feasted according to how they prepared themselves on earth, meaning what they did, who they were, if they competed task and ultimately how well they pampered their Ikin, all this will be returned to them once inside this room this is what Ifa teaches us.
It is important to note that the Ikin have to prepare in a special way and be placed in a certain location in order to be present when held at the gate the gate men will encounter it while detaining person then realize the Ikin and release the Onifa (worshipper of Ifa).
I thank you for following this blog, and promise more to come, may Ifa bless those accordingly.
Ela’boru, Ela’boye, Ela’bosise
Awoyinfa Ifaloju
Nov 2006
Tuesday, October 10, 2006
Continuing: Respect, Eldership and Wisdom 2 of ?
Let us now examine a few of the appellation or praise names of Orunmila, we know and salute him as Elerii-Ipin meaning the witness of creation, and that creation goes beyond the creation of all life forms on this earth (including humanity) but also the creation of this earth and the other planets as well, some of my mentors will even go as far as saying that Elerii-Ipin even was witness to the creation of the other planets outside of this universe. But let us just examine the meaning of Elerii-Ipin within the context of this earth and all of Nature within, Orunmila was the one who had witnessed our own destiny on earth and recorded it, just as He also recorded the destinies of all the other life forms on earth. In such that Orunmila having known all of life to the extent that he will even know us better then we know ourselves, because He will know where we come and where we ought to go in life to fulfill our rightful purpose here (destiny). We also know that since Orunmila was the one who witnessed and recorded our destiny, He is the one who can advise us and direct us best, this is why the importance of following the various rites of passage we have within the tradition of Ifa, those being ikunle abiyamo (birthing/conception rites), esentaye (naming rites / welcome to earth), Isefa (one hand of Ifa), Omode-Onifa (youth coming of age in worship to Ifa), igbeyawo (marriage), isinku (final rites / burial).
It is the knowledge Orunmila has of our existence and the existence of all of Nature that He assigned the various names and secret names, for which allows us to access more wisdom & knowledge and the coded esoteric knowledge to make things manifest, it is within this coded words that once stated in a certain form and with certain preparations allows us to make ordinary words into incantations, it is by calling on the ordinary and coded words, it was those words that Orunmila gave all of Nature, that one when studies this element of Ifa, one can create and manifest with the utterance of certain words and phrases etc.
Briefly some other names:
Omoloju-Olodumare, meaning the favorite child of Olodumare, or the one that Olodumare pays closer attention to, because of his servitude to Olodumare.
IfaOlokun Asorodayo, meaning the one who can turn sorrow and problems into joy and abundance, the changer of ill fate.
Eegun Ife – Orunmila was known as the primordial inhabitant of ancient Ife town, this Ife is known to be the Ife of Heaven and not necessarily the Ife of earth, which is eastward of present day Ile-Ife, in Ado Ekiti, Ekiti State, Nigeria
Oba Ajiki – The King/Ruler worthy of praise upon waking in the daybreak, Orunmila is appropriately greeted (salutation prayer) very early in the morning, upon waking and before one does any meaningful task, Orunmila is the first you would greet to start the day correctly.
Oba Orisa – The Head of all the other Orisa, an honourary title given due to His vast wisdom and knowledge, this is not a literal title. Orunmila earned his respect not by mere presence, but his servitude to Olodumare giving him the greatest portion of the knowledge of Ifa and the influence over the Earth. It is understood that Orisanla was sent to establish the Earth as the eldest, but was advised to first go and have Dafa (consult) Ifa with Orunmila before embarking, he did so and was given advise and told to perform sacrifice, he did not heed the advice and did not perform the required sacrifice this was the reason he was not successful and drank the item Orunmila advised him against, thus his overturn, Olodumare then sent his younger brother Oduduwa to complete the task, which he was also advise to Dafa and perform sacrifice which he did fully and completely, and he and Orunmila went to earth and completed the task of establishing the Earth for living. Every important decision Oduduwa made he consulted Orunmila and Orunmila consulted Ifa for reassurance, and they were always successful. This is why Orunmila is regarded as Oba-Orisa, because beside every great person they have an advisor who makes them and then ensure their success, so Orunmila is a King maker because if his knowledge in Ifa, he supports those that seek after Him.
Olugbala meaning the Master who saves, Orunmila is the one who can save and correct any situation, because he know the foundation and destiny of every living thing, so can change thing to benefit one.
Bara mi Eriigalo meaning my great Lord, which is Ifa Orunmila, he has a grand position within the hierarchy of the Irunmole.
Elaasode meaning Ela is the one who ties Ide on my wrist for longevity, referring to the important Ide Ifa of either green and wine or green and yellow beads tied on either the left or right wrist for blessing and protection, it is not uncommon to also find worn around the waist and around the ankles namely for the Apetebi and daughters of Babalawo as another form of beautification and adorning ones with Ifa beads.
Bara Onigbanso the great repairer of broken calabash (destiny), the calabash here is referred to the container of ones lot in life (fortune), so to repair or mend the damage to ones fortune is a appellation of Orunmila, the term onigbanso can also refer to a calabash repair person not not in the context used here for Orunmila.
Baba Alaba Alase – like Orisanla, Orunmila also is known to control Creativity and power to Manifest. These are two powers sought after and can help one to affect changes in life, it is a guarded secret and one Awo of Ifa and Olobatala can aspire to learn, if they perform good works in the eyes of the Irunmole. It is an earned potential that Orunmila and Orisanla can bless a person with or take away from a person if misused.
Orunmila goes by many many praise names all depicting His greatness and resourcefulness in our lives, Orunmila as Bara mi Arenilekun (my great comforter, in life) is He who we all should ensure we make a routine of appeasing and propitiating on a continuous basis so as to enjoy the benefits of comfort and contentment in life, it is Ifa Orunmila that will bless one accordingly. All you who worship this tradition Ifa, cling to Arenilekun (the comforter) and live in accordance with His instructions to live a blessed life here on Earth.
I will conclude here and may need to follow up on another blog very soon
Awoyinfa Ifaloju
Oct. 2006
It is the knowledge Orunmila has of our existence and the existence of all of Nature that He assigned the various names and secret names, for which allows us to access more wisdom & knowledge and the coded esoteric knowledge to make things manifest, it is within this coded words that once stated in a certain form and with certain preparations allows us to make ordinary words into incantations, it is by calling on the ordinary and coded words, it was those words that Orunmila gave all of Nature, that one when studies this element of Ifa, one can create and manifest with the utterance of certain words and phrases etc.
Briefly some other names:
Omoloju-Olodumare, meaning the favorite child of Olodumare, or the one that Olodumare pays closer attention to, because of his servitude to Olodumare.
IfaOlokun Asorodayo, meaning the one who can turn sorrow and problems into joy and abundance, the changer of ill fate.
Eegun Ife – Orunmila was known as the primordial inhabitant of ancient Ife town, this Ife is known to be the Ife of Heaven and not necessarily the Ife of earth, which is eastward of present day Ile-Ife, in Ado Ekiti, Ekiti State, Nigeria
Oba Ajiki – The King/Ruler worthy of praise upon waking in the daybreak, Orunmila is appropriately greeted (salutation prayer) very early in the morning, upon waking and before one does any meaningful task, Orunmila is the first you would greet to start the day correctly.
Oba Orisa – The Head of all the other Orisa, an honourary title given due to His vast wisdom and knowledge, this is not a literal title. Orunmila earned his respect not by mere presence, but his servitude to Olodumare giving him the greatest portion of the knowledge of Ifa and the influence over the Earth. It is understood that Orisanla was sent to establish the Earth as the eldest, but was advised to first go and have Dafa (consult) Ifa with Orunmila before embarking, he did so and was given advise and told to perform sacrifice, he did not heed the advice and did not perform the required sacrifice this was the reason he was not successful and drank the item Orunmila advised him against, thus his overturn, Olodumare then sent his younger brother Oduduwa to complete the task, which he was also advise to Dafa and perform sacrifice which he did fully and completely, and he and Orunmila went to earth and completed the task of establishing the Earth for living. Every important decision Oduduwa made he consulted Orunmila and Orunmila consulted Ifa for reassurance, and they were always successful. This is why Orunmila is regarded as Oba-Orisa, because beside every great person they have an advisor who makes them and then ensure their success, so Orunmila is a King maker because if his knowledge in Ifa, he supports those that seek after Him.
Olugbala meaning the Master who saves, Orunmila is the one who can save and correct any situation, because he know the foundation and destiny of every living thing, so can change thing to benefit one.
Bara mi Eriigalo meaning my great Lord, which is Ifa Orunmila, he has a grand position within the hierarchy of the Irunmole.
Elaasode meaning Ela is the one who ties Ide on my wrist for longevity, referring to the important Ide Ifa of either green and wine or green and yellow beads tied on either the left or right wrist for blessing and protection, it is not uncommon to also find worn around the waist and around the ankles namely for the Apetebi and daughters of Babalawo as another form of beautification and adorning ones with Ifa beads.
Bara Onigbanso the great repairer of broken calabash (destiny), the calabash here is referred to the container of ones lot in life (fortune), so to repair or mend the damage to ones fortune is a appellation of Orunmila, the term onigbanso can also refer to a calabash repair person not not in the context used here for Orunmila.
Baba Alaba Alase – like Orisanla, Orunmila also is known to control Creativity and power to Manifest. These are two powers sought after and can help one to affect changes in life, it is a guarded secret and one Awo of Ifa and Olobatala can aspire to learn, if they perform good works in the eyes of the Irunmole. It is an earned potential that Orunmila and Orisanla can bless a person with or take away from a person if misused.
Orunmila goes by many many praise names all depicting His greatness and resourcefulness in our lives, Orunmila as Bara mi Arenilekun (my great comforter, in life) is He who we all should ensure we make a routine of appeasing and propitiating on a continuous basis so as to enjoy the benefits of comfort and contentment in life, it is Ifa Orunmila that will bless one accordingly. All you who worship this tradition Ifa, cling to Arenilekun (the comforter) and live in accordance with His instructions to live a blessed life here on Earth.
I will conclude here and may need to follow up on another blog very soon
Awoyinfa Ifaloju
Oct. 2006
Monday, October 9, 2006
Respect, Eldership & Wisdom
The position of Orunmila (and his Priest) and the respect due to Ikin (the Holy Palm nut), is a scared matter contained within many Odu Ifa for our understanding.
First let us explore the matter of Orunmila, the devoted Prophet of Olodumare-Oba Olorun, Orunmila which is also referred to as Ela and Ifa.
Ela is the most ancient names of Orunmila and in some circles is considered his rightful name with Orunmila as an appellation highlighting his ability or responsibility within the realm of the Divinities and Olodumare, thus Orunmila means only Ela knows who will be saved in Heaven OR Ela is the way to salvation in Heaven.
Ifa on the other hand is not Ela nor Orunmila, but is the specific word of Olodumare sent to earth for humanity to learn, incorporate and understand as a way of living and interacting with one another, Ifa wisdom is a complete and total way of living – ancient philosophy of life.
Having said that, Ifa was given to Orunmila or earned from Olodumare after the later witnessing Orunmila’s humility or gentle character coupled with Orunmila’s wisdom, which in some cases predated the creation of this Universe for which Olodumare is in charge, and it was Orunmila who helped Olodumare organize this Universe in the manner for which it operates today.
Ifa is the means to help organize things and put them in order, calling on the most ancient wisdom from the most ancient of times, perhaps outside of this very universe or likely this Earth. This is why the wisdom of Ifa speaks for yesterday, today & tomorrow, since History (Ifa) says everything we are seeing today has happened before, albeit somewhere else but everything moves in cycles and will continue until we as the Divine Creation get it right and live in support of Nature, thus occupying our rightful place in the ancestral realm.
This is saying it was Orunmila that deployed the wisdom of Ifa in helping Olodumare in situating the Universe and even helped the other Irunmole (Orisa and Divinities) in completing their assigned duties on this earth, as forces and manifestation of Nature.
Does Irunmole also have Ifa ? the answer is absolutely yes, every aspect of the emissaries of Olodumare incorporate Ifa (Divine Wisdom) in what they do, and this wisdom is revealed when utilizing the scared divination tools of the Orisa and Divinity, it is the unquestionable wisdom by Olodumare’s authority each Irunmole is employing when revealing the scared messages while utilizing the divination tools. It was Orunmila who managed to acquire the bulk of this ancient wisdom of Olodumare, however all the Irunmole share in this wisdom. Meaning Orunmila’s specialty is revealing the most complex intentions of ones Ori (personal god) which is the spark of Eleda from Olodumare – thus the intent of Olodumare for that person, Orunmila uses the wisdom of Ifa to deliver that message to keep one on course and in sync with ones higher destiny and purpose.
This is the Orunmila’s specialty and in so each other Orisa also has his or her own specialty, but can also divine. Ogun can be approached for matters of war and overcoming obstacles but can also bless one with children, in so every Irunmole has a specialty but can be utilized in other ways. Orunmila’s is divination and accessing the total vastness of Ifa’s wisdom, but can also be approached for other matters. The other point that makes Orunmila unique is his deep knowledge of Ifa can be used to learn and gain deeper insight into any other Irunmole (more on this topic in a future blog).
All the various Divinities on occasion and during their annual festivals would have Orunmila and his followers consult the Ikin to know the intentions of Olodumare through Ikin-Ifa the highest and most complex form of divinatory practice of the Yoruba people. Up to this date in Yoruba land (and most of the Diaspora) the various Priest and Priestess of every Divinity would consult Ikin-Ifa for this same purpose, this was not a recognition gained lightly and was earned by Orunmila himself, as seen in the Odu Ifa OwonrinSindin as follows…
OwanrinSindin Sindin begot insects
and those very insects birthed more and more sacred beads
beads that will one day adorn a crown of an unsuspecting person
These were the divine priest who made divination for Orunmila
When Orunmila was shown a grave disrespect from all the other deities (and their followers)
Orunmila was told to make full sacrifice and etutu (appeasement) to command the respect of the Deities
Orunmila asked what have I done to attract such blatant maltreatment?
I have done nothing but support and assist these various Deities, the same assistance I gave was what made them to become so great, what have I done to be treated this way?
More and more each Deity would forgo Orunmila, some would even ask for his assistance under the cover of night, but most attained their positions and forgot to recognize the position of Ela and found no need to appease Ifa again, they forgot the help and directing they received to their position of greatness
Orunmila made the ebo and etutu,Orunmila showed how he can make a simple being into an item worthy of veneration and appeasement, he made simple things into greatness
he started to get the honor & respect of all and sundry, he continued to help the Deities and the Deities vowed to never forgo the position of Orunmila.
Orunmila started to dance and rejoice he praised his Ifa Priest and they praised Olodumare saying:
OwanrinSindin Sindin begot insects
and those very insects birthed more and more sacred beads
beads that will one day adorn a crown of an unsuspecting person
These were the divine priest who made divination for Orunmila
Orunmila was told to make ebo and etutu
Orunmila perform the rituals,
Ifa has been placed in a high position, let us openly adorn Ikin-Ifa,
for the person who chooses to adorn Ifa, it will be that same Ifa that will make them great in life, let us adorn Ikin-Ifa
it is only Ifa that can make someone to attain the pinnacle of greatness
let us adorn Ikin-Ifa
This is one story that highlights how even the Royal Deities of Olofin-Aye had shown honor to Orunmila, because of his great wisdom and humility, not his age or eldership, but his deep knowledge and wisdom of turning sorrow into opulence.
End of part one of a two part blog on this topic:
Awoyinfa Ifaloju
Oct 2006
First let us explore the matter of Orunmila, the devoted Prophet of Olodumare-Oba Olorun, Orunmila which is also referred to as Ela and Ifa.
Ela is the most ancient names of Orunmila and in some circles is considered his rightful name with Orunmila as an appellation highlighting his ability or responsibility within the realm of the Divinities and Olodumare, thus Orunmila means only Ela knows who will be saved in Heaven OR Ela is the way to salvation in Heaven.
Ifa on the other hand is not Ela nor Orunmila, but is the specific word of Olodumare sent to earth for humanity to learn, incorporate and understand as a way of living and interacting with one another, Ifa wisdom is a complete and total way of living – ancient philosophy of life.
Having said that, Ifa was given to Orunmila or earned from Olodumare after the later witnessing Orunmila’s humility or gentle character coupled with Orunmila’s wisdom, which in some cases predated the creation of this Universe for which Olodumare is in charge, and it was Orunmila who helped Olodumare organize this Universe in the manner for which it operates today.
Ifa is the means to help organize things and put them in order, calling on the most ancient wisdom from the most ancient of times, perhaps outside of this very universe or likely this Earth. This is why the wisdom of Ifa speaks for yesterday, today & tomorrow, since History (Ifa) says everything we are seeing today has happened before, albeit somewhere else but everything moves in cycles and will continue until we as the Divine Creation get it right and live in support of Nature, thus occupying our rightful place in the ancestral realm.
This is saying it was Orunmila that deployed the wisdom of Ifa in helping Olodumare in situating the Universe and even helped the other Irunmole (Orisa and Divinities) in completing their assigned duties on this earth, as forces and manifestation of Nature.
Does Irunmole also have Ifa ? the answer is absolutely yes, every aspect of the emissaries of Olodumare incorporate Ifa (Divine Wisdom) in what they do, and this wisdom is revealed when utilizing the scared divination tools of the Orisa and Divinity, it is the unquestionable wisdom by Olodumare’s authority each Irunmole is employing when revealing the scared messages while utilizing the divination tools. It was Orunmila who managed to acquire the bulk of this ancient wisdom of Olodumare, however all the Irunmole share in this wisdom. Meaning Orunmila’s specialty is revealing the most complex intentions of ones Ori (personal god) which is the spark of Eleda from Olodumare – thus the intent of Olodumare for that person, Orunmila uses the wisdom of Ifa to deliver that message to keep one on course and in sync with ones higher destiny and purpose.
This is the Orunmila’s specialty and in so each other Orisa also has his or her own specialty, but can also divine. Ogun can be approached for matters of war and overcoming obstacles but can also bless one with children, in so every Irunmole has a specialty but can be utilized in other ways. Orunmila’s is divination and accessing the total vastness of Ifa’s wisdom, but can also be approached for other matters. The other point that makes Orunmila unique is his deep knowledge of Ifa can be used to learn and gain deeper insight into any other Irunmole (more on this topic in a future blog).
All the various Divinities on occasion and during their annual festivals would have Orunmila and his followers consult the Ikin to know the intentions of Olodumare through Ikin-Ifa the highest and most complex form of divinatory practice of the Yoruba people. Up to this date in Yoruba land (and most of the Diaspora) the various Priest and Priestess of every Divinity would consult Ikin-Ifa for this same purpose, this was not a recognition gained lightly and was earned by Orunmila himself, as seen in the Odu Ifa OwonrinSindin as follows…
OwanrinSindin Sindin begot insects
and those very insects birthed more and more sacred beads
beads that will one day adorn a crown of an unsuspecting person
These were the divine priest who made divination for Orunmila
When Orunmila was shown a grave disrespect from all the other deities (and their followers)
Orunmila was told to make full sacrifice and etutu (appeasement) to command the respect of the Deities
Orunmila asked what have I done to attract such blatant maltreatment?
I have done nothing but support and assist these various Deities, the same assistance I gave was what made them to become so great, what have I done to be treated this way?
More and more each Deity would forgo Orunmila, some would even ask for his assistance under the cover of night, but most attained their positions and forgot to recognize the position of Ela and found no need to appease Ifa again, they forgot the help and directing they received to their position of greatness
Orunmila made the ebo and etutu,Orunmila showed how he can make a simple being into an item worthy of veneration and appeasement, he made simple things into greatness
he started to get the honor & respect of all and sundry, he continued to help the Deities and the Deities vowed to never forgo the position of Orunmila.
Orunmila started to dance and rejoice he praised his Ifa Priest and they praised Olodumare saying:
OwanrinSindin Sindin begot insects
and those very insects birthed more and more sacred beads
beads that will one day adorn a crown of an unsuspecting person
These were the divine priest who made divination for Orunmila
Orunmila was told to make ebo and etutu
Orunmila perform the rituals,
Ifa has been placed in a high position, let us openly adorn Ikin-Ifa,
for the person who chooses to adorn Ifa, it will be that same Ifa that will make them great in life, let us adorn Ikin-Ifa
it is only Ifa that can make someone to attain the pinnacle of greatness
let us adorn Ikin-Ifa
This is one story that highlights how even the Royal Deities of Olofin-Aye had shown honor to Orunmila, because of his great wisdom and humility, not his age or eldership, but his deep knowledge and wisdom of turning sorrow into opulence.
End of part one of a two part blog on this topic:
Awoyinfa Ifaloju
Oct 2006
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