One example from Odù-Ifá, IrosùnỌ̀sá,
Ifá teaches us the importance of heeding the advice of the Divine Oracle (Ifá). This is the story of Ọ̀runmìlà & the then 800+1 Orisa that were all seeking for prominence & entry into the Earthly realm to occupy a dignified place.
Ifá says:
...The Head (Orí) should be accorded His due
All collectives must have Olórí (A Leader)
This was the Ifá message to Ọ̀runmìlà and the 800+1 Orìṣà
Who were contesting for position on the Earth
they were told to perform ebo and render annual tribute to Olódùmarè
it was only Ọ̀runmìlà who performed the complete ẹbo
Olódùmarè was placing the necessary Àṣẹ upon those who came seeking, yet intentionally did not disclose all the attributes needed in order to prove worthy of attaining this Àṣẹ.
The intent of Olódùmarè was to see which of the Orìṣà would perform appropriate rituals and heed the advice of the Oracle, such a deity would understand the importance of undergoing divination and following the advice, prescriptions and rituals needed. This combination of advice(s) is the word of Olódùmarè and Olódùmarè true intent, failure to follow ALL the "intent" would result in one issue or the other, thus incomplete.
It was only Ọ̀runmìlà who not only sought the advice of the Oracle, but also completely ingested its advice. Including the appropriate disposition needed to truly embody the characteristics of Olódùmarè, acting as Olódùmarè representative on Earth.
This Ifá-Oracle advice as with many Odù-Ifá, tells Humans our lives need order and divine intervention (advice), in order to capture the true intent of our Purpose here on Earth.
Aboru'boye
Showing posts with label Culture. Show all posts
Showing posts with label Culture. Show all posts
Sunday, September 12, 2010
Tuesday, August 24, 2010
What Is Ìkúnlẹ̀- Abiyamọ ?
What is Ikunle Abiyamo ?
and can I attain it ?
some professors of Yoruba thought have written that Ikunle Abiyamo is only the Yoruba traditional act of giving birth on bent knees OR is a combination of acts during the final stages of the expectant mother-to-be in labour.
In a paper titled ABIYAMO: THEORIZING AFRICAN MOTHERHOOD by Prof. Oyeronke Oyewumi, writes
,,,".....Motherhood occupies a special place in African cultures and societies. Regardless of whether a particular African society displays a patrilineal or matrilineal kinship system, mothers are the essential building block of social relationships, identities, and indeed society. Because mothers symbolize familial ties, unconditional love and loyalty, motherhood is invoked even in extrafamiliial situations that calls upon these values. For example, in the Ogboni a traditional political organization which formed part of the hierarchy of governance in some Yoruba polities, members refer to each other as omoya - mother's child— emphasizing that fraternal and sororal bonds derive from mother and the institution of motherhood (Oyewumi 2003a). My goal in this paper is to articulate Yoruba conceptions of motherhood as one African model.
The social context of motherhood and the meanings attached to birthing events are a good starting point for appreciating Yoruba constructions of the institution. At the moment of birth, two entities are born - a baby and a mother. In Yoruba language, the term for mother is abiyamo, which can be translated as natal mother or nursing mother. In everyday usage, the term abiyamo is usually accompanied by another one ikunle which means kneeling, the preferred birthing position in the culture. Thus ikunle abiyamo refers to the kneeling of a mother in labor. The day a particular mother gives birth is referred to as ojo ikunle (day of birth).
The kneeling posture is invested with a lot of meaning, as is demonstrated by the prevalence of this pose in Yoruba art. In the cosmology, Ikunle recalls akunleyan - the pregestation act of kneeling before the Creator to choose one's - ori— Destiny on earth. It is significant that the most fateful choice any individual makes at this crucial pre-earthly moment is the selection of one's mother. Apart from the fact that the mother is the one who introduces a person into earthly life, there is the added fear of choosing a mother who has a short lifespan, because a motherless child is unlikely to survive. Omoalainiya (literally motherless child) is the term used to describe an orphan in Yoruba, regardless of whether the father of the child is living. The saying omo k'oni ohun o ye, iya ni ko gba - a child survives and thrives only at the mother's will - suggests the critical role the mother plays in the child's welfare. She is not only the birth giver - motherhood being present at creation - she is also the life giver, making motherhood a lifelong vocation.
Motherhood is a lifelong commitment and one remains a child to one's mother regardless of one's age. The importance of having a mother who has a long lifespan cannot be overemphasized. It is understood that one needs one's mother at every turn in life and most especially through rites of passage after birth such as marriage, and the birth of one's own children. Until the very recent past, an expectant mother normally had her first child with her mother in attendance....."
Ifa however, teaches us that the RITES of Ikunle to become Abiyamo starts at the very dawn of ones life, let us examine some statements from Yoruba women who have performed traditional & cultural Ikunle Abiyamo rites of birthing.
(Excerpt from Ìkúnlẹ̀- Abiyamọ)
Mrs. Olúṣàánú Kólájọ
“Before I became an ardent follower of Ọ̀rúnmìlà, I was convinced that the blessed position a birthing mother is supposed to assume during labour or childbirth is for her to kneel down. Any time I went to the hospital for child delivery, the doctors used to advise me to lie flat on my back but I always refused, insisting that I must kneel down. Thanks to Olódùmarè that I did. All my children are blessed by Olódùmarè. Anytime I pray for them and I invoke Ìkúnlẹ̀- Abiyamọ, my prayers usually come to pass. Let all mothers assume this position henceforth during childbirth and they will have spiritual access to Olódùmarè in shaping the lives of their children for good”.
Folúkẹ́ Ọdúnfá-Jones:
“I was very young when I had my son. An elderly woman in our house assisted in taking the delivery. During labour, I instinctively knelt downand the elderly woman encouraged me to do so. Shortly after, there was a disagreement between my husband and me. I left my matrimonial home and took my son along with me against all pressures from my husband’s relations. Three weeks after, my son fell seriously ill and the doctors said that he had only 20% survival chance. I prayed that may Ìkúnlẹ̀- Abiyamọ come to my aid so that I shall not be blamed in the end. Surprisingly, my son became well three days later, we were back home from the hospital. Ever since that time, he had never been ill. This incident happened eleven years ago. Thanks to Ìkúnlẹ̀- Abiyamọ”.
Mother to Son:
“I beg you in the name of Ìkúnlẹ̀- Abiyamọ, whatever the differences between you and your wife, I want you to forgive and forget. If you do as I have said, Ìkúnlẹ̀- Abiyamọ will bless you abundantly. Remember, I am the one who poured blood on your face when you were about to enter into this world”.
Mother to Daughter:
“For taking proper care of me as your mother, I am totally convinced that Ìkúnlẹ̀- Abiyamọ will bless you and repay you in several folds. Anytime you remember me as your mother, just say “Àṣẹ”, because you already have the blessing of Ìkúnlẹ̀- Abiyamọ”.
Father to Mother:
“You are not giving your children proper moral education, I advise you to change your attitude in order not to incur the wrath of Ìkúnlẹ̀- Abiyamọ”.
Mrs. Adijat Adékúnlé
“The accident was terrible. We were in an eighteen-passenger bus traveling from Abẹ́òkúta to Lagos when suddenly the tire burst and the bus somersaulted three times. Only my daughter who was carrying a seven-month old pregnancy and I came out unhurt. There was too much blood. I am sure it was Ìkúnlẹ̀- Abiyamọ that saved us. I Beg Olódùmarè to let Ìkúnlẹ̀- Abiyamọ spare the lives of those who are still unconscious”.
Ìkúnlẹ̀- Abiyamọ is more than the position a woman assumes during childbirth.
Certainly, it is the
Àṣẹ of Motherhood.
I am posting a copy of these Ifa stanzas on marriage process, and other matters to consider with relationships according to the tradition of Ifa. These are an excerpt from a recent Ifa book - Ikunle Abiyamo : The ASE of Motherhood, by Chief S. Solagbade Popoola & Fakunle Oyesanya, (isbn 978-09810013-0-2) by Asefin Media LLC
Tuesday, March 11, 2008
Professional Aspects of Ifa
While on my regular trips to Yoruba land moving through the various locales and sub-ethnic Yoruba groups of Ijebu, Oyo, Egba, Anago, Ekiti & Ijesa areas etc.
One matter comes up as an issue of discussion and differing points of view among these groups, this is the matter of the professional aspects of Ifa and the difference of Ifa as a religious belief system OR a mechanism for solving “clients” problems.
Also where does one draw the line distinguishing the two?
Professional Ritualism:
Many of the professional Ifa practitioners who focus purely on the ritual elements only, they bring people into their temple/office doing enquiries, creating potent concoctions (Atese), performing sacrifices and offerings and giving the client “temporary & immediate” relief from life’s many problems.
In many ese Ifa, Ifa states this is a normal practice that many BabaAwo have Ifa as their main profession and only source of income. Traditionally these Awo have dedicated the majority of their time and investment, in mastering the professional elements; meaning mastery of the arts of performing divination, sacrifice and initiations, also esoteric mastery of herbs etc. Not much different then a Masters, PhD student or any professional, spending a great many years mastering their craft then working in their field of study as a profession. These Awo are highly sought for their proficiency and ability.
I must note here that many of the Awo in US and other places, functioning in this category are not experts in their craft before performing as such. Reason being, lack of dedication to study and mastery of their craft, before they begin functioning for the community, the easy remedy is to mentor under your elder, find your own specialty and master it, then place your flag of professional competence. I will address that issue in another future blog / podcast regarding training.
Ifa Medicine Man (Traditional Botanist)
These Awo are specialist in herbals and medicinal preparations, and have spent a very large investment in learning and mastering the science of healing through natural remedies. These applications may mandate the use of some esoteric knowledge or incantations in-order to activity the healing properties of the natural items. These Awo are referred to as Awo Alatese, some are Babalawo proper and some are Oniseegun who have also performed Itefa ceremony, but remain specialist in healing aspect of Ifa, and are rarely found performing Ifa divination expect in the course of preparing a medicine.
Philosophical Worshipper:
These are the philosophers and in all cases it is these BabaAwo that can articulate and analyze each individual Ifa stanza with stunning accuracy, maintaining keen sensibilities to the linguistic nuances and subtleties of Yoruba cultural, historical, practical, economical and social ramifications etc. of each Ifa stanza and they can interpret the deeper meaning, delivering the message to the seeker with accurate precision.
These group of Awo are also highly sought after by Ifa followers and curious parties alike, because of the clarity they can bring to situations and the depth of their scope with regards to application to ones life. Also they are very useful with matters of history of towns and community taboo, as with cultural ideology and applied ethical norms.
These traditional scholars are priceless within the Yoruba oral tradition.
Ifa Intellectual:
Which is the traditional Yoruba intellectual and these practitioners are cultural, philosophical, historical and practical in terms of worshipping and application of their knowledge, both in ritual elements and the philosophy behind the art, in many ways they are well balanced
My good friend Professor Felix Ayoh Omidire stated “Ifa Priest are the true ‘Organic Priest’ of the Yoruba people, because of the complete inclusion of the worship & divinatory practices of Ifa Priest, coupled with the function Ifa Priest perform for all priest of the Orisa during divination and in certain terms the followers and priest of other foreign religions now in Yoruba land. All these groups will attend the temple of Ifa Priest to consult Ifa from time to time. “
Organic def.
or·gan·ic adj
1.relating to, derived from, or characteristic of all living things
2.occurring or developing gradually and naturally, without being forced or contrived
3.forming a basic and inherent part of something and largely responsible for its identity or makeup
4.consisting of elements that exist together in a seemingly natural relationship that makes for organized efficiency
In Yoruba land, we have many great professional practitioners who can do a great many feats and solve many if not all of life’s problems, like a miracle. When you combine the areas of specialty of the priest mentioned (by the way there are others experts in other fields of Ifa Profession not mentioned here), you will find a high science that will leave you feeling lightheaded to say the least.
The amount of data these professionals recall orally and deliver on demand it truly a sight, my hope is that the ability to teach and learn this art continues for many many years to come, so this knowledge does not disappear.
Babalawo Awoyinfa Ifaloju
http://www.Alawoye.com
One matter comes up as an issue of discussion and differing points of view among these groups, this is the matter of the professional aspects of Ifa and the difference of Ifa as a religious belief system OR a mechanism for solving “clients” problems.
Also where does one draw the line distinguishing the two?
Professional Ritualism:
Many of the professional Ifa practitioners who focus purely on the ritual elements only, they bring people into their temple/office doing enquiries, creating potent concoctions (Atese), performing sacrifices and offerings and giving the client “temporary & immediate” relief from life’s many problems.
In many ese Ifa, Ifa states this is a normal practice that many BabaAwo have Ifa as their main profession and only source of income. Traditionally these Awo have dedicated the majority of their time and investment, in mastering the professional elements; meaning mastery of the arts of performing divination, sacrifice and initiations, also esoteric mastery of herbs etc. Not much different then a Masters, PhD student or any professional, spending a great many years mastering their craft then working in their field of study as a profession. These Awo are highly sought for their proficiency and ability.
I must note here that many of the Awo in US and other places, functioning in this category are not experts in their craft before performing as such. Reason being, lack of dedication to study and mastery of their craft, before they begin functioning for the community, the easy remedy is to mentor under your elder, find your own specialty and master it, then place your flag of professional competence. I will address that issue in another future blog / podcast regarding training.
Ifa Medicine Man (Traditional Botanist)
These Awo are specialist in herbals and medicinal preparations, and have spent a very large investment in learning and mastering the science of healing through natural remedies. These applications may mandate the use of some esoteric knowledge or incantations in-order to activity the healing properties of the natural items. These Awo are referred to as Awo Alatese, some are Babalawo proper and some are Oniseegun who have also performed Itefa ceremony, but remain specialist in healing aspect of Ifa, and are rarely found performing Ifa divination expect in the course of preparing a medicine.
Philosophical Worshipper:
These are the philosophers and in all cases it is these BabaAwo that can articulate and analyze each individual Ifa stanza with stunning accuracy, maintaining keen sensibilities to the linguistic nuances and subtleties of Yoruba cultural, historical, practical, economical and social ramifications etc. of each Ifa stanza and they can interpret the deeper meaning, delivering the message to the seeker with accurate precision.
These group of Awo are also highly sought after by Ifa followers and curious parties alike, because of the clarity they can bring to situations and the depth of their scope with regards to application to ones life. Also they are very useful with matters of history of towns and community taboo, as with cultural ideology and applied ethical norms.
These traditional scholars are priceless within the Yoruba oral tradition.
Ifa Intellectual:
Which is the traditional Yoruba intellectual and these practitioners are cultural, philosophical, historical and practical in terms of worshipping and application of their knowledge, both in ritual elements and the philosophy behind the art, in many ways they are well balanced
My good friend Professor Felix Ayoh Omidire stated “Ifa Priest are the true ‘Organic Priest’ of the Yoruba people, because of the complete inclusion of the worship & divinatory practices of Ifa Priest, coupled with the function Ifa Priest perform for all priest of the Orisa during divination and in certain terms the followers and priest of other foreign religions now in Yoruba land. All these groups will attend the temple of Ifa Priest to consult Ifa from time to time. “
Organic def.
or·gan·ic adj
1.relating to, derived from, or characteristic of all living things
2.occurring or developing gradually and naturally, without being forced or contrived
3.forming a basic and inherent part of something and largely responsible for its identity or makeup
4.consisting of elements that exist together in a seemingly natural relationship that makes for organized efficiency
In Yoruba land, we have many great professional practitioners who can do a great many feats and solve many if not all of life’s problems, like a miracle. When you combine the areas of specialty of the priest mentioned (by the way there are others experts in other fields of Ifa Profession not mentioned here), you will find a high science that will leave you feeling lightheaded to say the least.
The amount of data these professionals recall orally and deliver on demand it truly a sight, my hope is that the ability to teach and learn this art continues for many many years to come, so this knowledge does not disappear.
Babalawo Awoyinfa Ifaloju
http://www.Alawoye.com
Wednesday, December 19, 2007
Yoruba People - Rediscovering Self
Reemergence & appreciation of traditional Yoruba Cultural Art Aesthetics’ is under way in many parts of Yoruba land. The first great comeback likely began 45+ years ago in Osogbo because of the efforts of the Austrian Suzanne Wenger – Adunni, with the artisans’ community she helped establish and build which aided many Yoruba traditional artist to recognize and build a new appreciation for Yoruba art aesthetics in the many forms of artistry.
Ms Wenger was also the instigator of establishing the Osun Sacred Grove as a National Park, preserving it from the onslaught of christians and muslims to take the land and build churchs and mosques, now the land is preserved and protected.
Also one cannot forget the great accomplishments and immense contributions of Prof. Wande Abimbola and Dr Wole Soyinka in literature among other things. In the ‘70’s Ifayemi Elebu-ibon following his mentor the late great Duro Ladipo as a master in the artistry of theatre integrating Ifa as dramatic arts, Oloye Ifayemi followed with the popular Nigerian TV series Ifa-Olokun Asorodayo.
Of recent, another great rediscovery is well underway in Republic of Benin and closely followed in Oyo, Oyo State, Nigeria because of the recognition by UNESCO in both Gelede (’01) and Ifa (’05), as intangible world heritages, (see more at www.)
The centre established in Sabe, Rep. of Benin, one of the central places of Gelede, which originated in the Egba areas of what is now Nigeria & Rep. of Benin, several border towns claim its origin but history may place the origin in present day Ketu which according to my own research I believe to be correct. Other regions of Egbado people where Gelede is well rooted include Alara, Abeokuta, Ijio, Iwoye, Iseyin, Sakete and others, but ese Ifa clearly state Gelede is of Egbado origins or they were the Yoruba sub-group that up held the practice once its importance was established.
I was recently in attendance (check back to my website for pictures www.alawoye.com) at both institutes, these buildings were built with the generous funds coming from Japan, to establish and preserve the indigenous Yoruba knowledge on ground in these important places, before this knowledge disappears.
Japan believes that if we can “preserve and research the ancient wisdom of Ifa and find the philosophical similarities with our own ancient knowledge, we will have a much clearer picture of the beginnings of humanity on this earth”, which is a very correct assumption.
The events held recently in Sabe in the north of Republic of Benin, and the planned launch of the Ifa Institute in Oyo, headed by Prof. Abimbola in early 2008, has created a much needed fury of attention and interest in the ancient traditions of the Yoruba people by the local communities, long overdue.
it ‘sometimes takes a neighbor to look into your own backyard and recognize you have a rare species of plant that ought to be cherished, you may have just regarded such as an ordinary shrub’ Yoruba saying.
While visiting I had many discussions and meetings with elders and youth alike in Sabe about the matter of Gelede and other traditional ideology of Ifa, and was amazed at both the honest lack of knowledge and the renewed interest this UNESCO project has created with recognizing Gelede in Rep. of Benin.
As more international attention is attracted to these grassroots initiatives it will help the local communities to grow a renewed appreciation of their own indigenous knowledge and the contributions of ancient Yoruba sciences to global society.
The youth in Sabe have now come to identify that bush in their own backyard before it dries and disappears, and I am sure the same is underway in Oyo town.
Writing while still visiting Nigeria,
Check my website in the weeks to come for updated pictures and other commentary on my recent travels to Nigeria, Rep. of Benin, Togo and Cameroon also expect new Ekofa Podcast to come soon
www.alawoye.com
Awoyinfa Ifaloju
Ms Wenger was also the instigator of establishing the Osun Sacred Grove as a National Park, preserving it from the onslaught of christians and muslims to take the land and build churchs and mosques, now the land is preserved and protected.
Also one cannot forget the great accomplishments and immense contributions of Prof. Wande Abimbola and Dr Wole Soyinka in literature among other things. In the ‘70’s Ifayemi Elebu-ibon following his mentor the late great Duro Ladipo as a master in the artistry of theatre integrating Ifa as dramatic arts, Oloye Ifayemi followed with the popular Nigerian TV series Ifa-Olokun Asorodayo.
Of recent, another great rediscovery is well underway in Republic of Benin and closely followed in Oyo, Oyo State, Nigeria because of the recognition by UNESCO in both Gelede (’01) and Ifa (’05), as intangible world heritages, (see more at www.)
The centre established in Sabe, Rep. of Benin, one of the central places of Gelede, which originated in the Egba areas of what is now Nigeria & Rep. of Benin, several border towns claim its origin but history may place the origin in present day Ketu which according to my own research I believe to be correct. Other regions of Egbado people where Gelede is well rooted include Alara, Abeokuta, Ijio, Iwoye, Iseyin, Sakete and others, but ese Ifa clearly state Gelede is of Egbado origins or they were the Yoruba sub-group that up held the practice once its importance was established.
I was recently in attendance (check back to my website for pictures www.alawoye.com) at both institutes, these buildings were built with the generous funds coming from Japan, to establish and preserve the indigenous Yoruba knowledge on ground in these important places, before this knowledge disappears.
Japan believes that if we can “preserve and research the ancient wisdom of Ifa and find the philosophical similarities with our own ancient knowledge, we will have a much clearer picture of the beginnings of humanity on this earth”, which is a very correct assumption.
The events held recently in Sabe in the north of Republic of Benin, and the planned launch of the Ifa Institute in Oyo, headed by Prof. Abimbola in early 2008, has created a much needed fury of attention and interest in the ancient traditions of the Yoruba people by the local communities, long overdue.
it ‘sometimes takes a neighbor to look into your own backyard and recognize you have a rare species of plant that ought to be cherished, you may have just regarded such as an ordinary shrub’ Yoruba saying.
While visiting I had many discussions and meetings with elders and youth alike in Sabe about the matter of Gelede and other traditional ideology of Ifa, and was amazed at both the honest lack of knowledge and the renewed interest this UNESCO project has created with recognizing Gelede in Rep. of Benin.
As more international attention is attracted to these grassroots initiatives it will help the local communities to grow a renewed appreciation of their own indigenous knowledge and the contributions of ancient Yoruba sciences to global society.
The youth in Sabe have now come to identify that bush in their own backyard before it dries and disappears, and I am sure the same is underway in Oyo town.
Writing while still visiting Nigeria,
Check my website in the weeks to come for updated pictures and other commentary on my recent travels to Nigeria, Rep. of Benin, Togo and Cameroon also expect new Ekofa Podcast to come soon
www.alawoye.com
Awoyinfa Ifaloju
Friday, September 7, 2007
Relationships - Ifa Teaches
Relationships:
While looking around at our community, inside the Ifa /Orisa community and the generation X, after the baby boom generation, we see that relationships and long term commitments are not sought after or cherished the same as they were the generation before, why is that?
Let me state two stanzas of Ifa that teach us about the importance of relationship and the reason why some if not many of us struggle with attaining or maintaining a mutually beneficial relationship.
Whats is for me, I will take
What is for you, you should take
What is for us both let us enjoy
Enjoy like free gifts of fortune & pleasures
That which is left untouched may it remain so,
That which is untouched is the matter of what is right
Made so by the 201 Irunmole
These were the Ifa Priest who cast Ifa for the man
When taking what he does not own but wants
These were also the Ifa Priest who cast Ifa for the budding young women
When also taking what she does not own and becoming manipulative in the process
Why are human beings acting out,
why don’t they deploy intelligence
intelligence that will pass down generation to their children
cast Ifa for Asuada (Togetherness)
the child of Olodumare
when summoned to correct this issue between the irrational men & women
The man was asked, why he wants to take from a young woman, that what he does not want to cherish? Don’t you know that it is the act of entering that makes a women feel complete, do you want her moving from place to place seeking to feel whole?
The young women was asking why she is taking from the man and looking in the wrong place for what she could find, had she looked very well and taken good advice she would have what she wants, it is futile to look for yam tubers buried in the beach sand.
She was told to deploy her mothers knowledge on how to attract the right suitor, and take her fathers advice when about to be betrothed, so that her matter will be a matter of rejoicing and equally memorable.
She will find what she is seeking and he will too find what he is seeking.
It is a righteous man that should be looking for a spouse who will bare him good children to continue his name with respect, children is what a man seeks and gains respect.
They said, it is called a good woman who will keep herself and be the Owner of Respect living in the house of her husband, such a woman can have pride and consider themselves of good position, it is a husband that makes a wife gain respect in the community,
They were told to perform sacrifice and behave in a manner that is befitting of the Irunmole, they were told to make the sacrifice of Togetherness and adopt same into their lives such that they will have something to look towards as Reason
Man did not perform the sacrifice complete, nor did woman, so as to enjoin themselves complete.
It was in lamentation that they began to praise their Ifa Priest, who praised Ifa, their lamentation became a song of sorrow and grief,
They said, am I of the kind that made my own complete
Ifa Agboniregun, why can I not make my own complete now ?
Agboniregun
Ifa sung in response, when it is your time again, Togetherness is what you seek after, Togetherness
In another stanza of Ifa, Orunmila teaches the importance one should place on establishing one self as a respectful contributor to society at large, the focus is on character and accomplishment.
It is impossible to strike a thorn with bare hand
It is the spike of a porcupine that prevents people from mashing on it
Conspiracy and uprising had prevented them from knowing the site where their mother was buried
These were Ifa’s declarations to Abejiwaye
When weeping in lamentation of her inability to have a child
When she gave birth
She gave birth to Oja, market
She also gave birth to Ona, road
And Ile, Home was the youngest of them all
They were advised to offer ebo
It was only Ile that complied
A good home with a good spouse are ones beauty and pride
No body shows off without a good home
A good home with good children are ones beauty and pride
No body shows off without a good home
It is clear that Ifa teaches us the place and the pride one should place on relationships, and the fact a relationship is worth nurturing combined with many forms of sacrifice in order to maintain.
I will expand on this blog, with a future follow up blog message and more stanzas of Ifa for clarity and understanding.
Awoyinfa Ifaloju
While looking around at our community, inside the Ifa /Orisa community and the generation X, after the baby boom generation, we see that relationships and long term commitments are not sought after or cherished the same as they were the generation before, why is that?
Let me state two stanzas of Ifa that teach us about the importance of relationship and the reason why some if not many of us struggle with attaining or maintaining a mutually beneficial relationship.
Whats is for me, I will take
What is for you, you should take
What is for us both let us enjoy
Enjoy like free gifts of fortune & pleasures
That which is left untouched may it remain so,
That which is untouched is the matter of what is right
Made so by the 201 Irunmole
These were the Ifa Priest who cast Ifa for the man
When taking what he does not own but wants
These were also the Ifa Priest who cast Ifa for the budding young women
When also taking what she does not own and becoming manipulative in the process
Why are human beings acting out,
why don’t they deploy intelligence
intelligence that will pass down generation to their children
cast Ifa for Asuada (Togetherness)
the child of Olodumare
when summoned to correct this issue between the irrational men & women
The man was asked, why he wants to take from a young woman, that what he does not want to cherish? Don’t you know that it is the act of entering that makes a women feel complete, do you want her moving from place to place seeking to feel whole?
The young women was asking why she is taking from the man and looking in the wrong place for what she could find, had she looked very well and taken good advice she would have what she wants, it is futile to look for yam tubers buried in the beach sand.
She was told to deploy her mothers knowledge on how to attract the right suitor, and take her fathers advice when about to be betrothed, so that her matter will be a matter of rejoicing and equally memorable.
She will find what she is seeking and he will too find what he is seeking.
It is a righteous man that should be looking for a spouse who will bare him good children to continue his name with respect, children is what a man seeks and gains respect.
They said, it is called a good woman who will keep herself and be the Owner of Respect living in the house of her husband, such a woman can have pride and consider themselves of good position, it is a husband that makes a wife gain respect in the community,
They were told to perform sacrifice and behave in a manner that is befitting of the Irunmole, they were told to make the sacrifice of Togetherness and adopt same into their lives such that they will have something to look towards as Reason
Man did not perform the sacrifice complete, nor did woman, so as to enjoin themselves complete.
It was in lamentation that they began to praise their Ifa Priest, who praised Ifa, their lamentation became a song of sorrow and grief,
They said, am I of the kind that made my own complete
Ifa Agboniregun, why can I not make my own complete now ?
Agboniregun
Ifa sung in response, when it is your time again, Togetherness is what you seek after, Togetherness
In another stanza of Ifa, Orunmila teaches the importance one should place on establishing one self as a respectful contributor to society at large, the focus is on character and accomplishment.
It is impossible to strike a thorn with bare hand
It is the spike of a porcupine that prevents people from mashing on it
Conspiracy and uprising had prevented them from knowing the site where their mother was buried
These were Ifa’s declarations to Abejiwaye
When weeping in lamentation of her inability to have a child
When she gave birth
She gave birth to Oja, market
She also gave birth to Ona, road
And Ile, Home was the youngest of them all
They were advised to offer ebo
It was only Ile that complied
A good home with a good spouse are ones beauty and pride
No body shows off without a good home
A good home with good children are ones beauty and pride
No body shows off without a good home
It is clear that Ifa teaches us the place and the pride one should place on relationships, and the fact a relationship is worth nurturing combined with many forms of sacrifice in order to maintain.
I will expand on this blog, with a future follow up blog message and more stanzas of Ifa for clarity and understanding.
Awoyinfa Ifaloju
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