Odù-Ifá; Ọ̀wọ́nrín Ògùndá explains; Ìṣẹ̀ṣe (Primordials / Ones Progenitors)

def. primordial
adjective
existing at or from the beginning of time; primeval : the primordial oceans.
• (esp. of a state or quality) basic and fundamental

def. progenitor
noun
a person or thing from which a person, animal, or plant is descended or originates; an ancestor or parent : his sons and daughters were the progenitors of many of Scotland's leading noble families.
• a person who originates an artistic, political, or intellectual movement : the progenitor of modern jazz.



This Odù Ifá teaches us the order in which we ought to pay our reverence and to whom we owe gratitude when praying on behalf of oneself or pleading on behalf of another persons case.
More-so, when deliberating on an issue, we first need to throughly investigate the matter, meaning to look at all-angles before bringing the matter before our Ọrìṣà. The reason is, in certain cases the matter can be dealt with within the Ancestral realm, or when checking ones Ori (including Iwa-Character), or even the way someones relations are with ones parents or how they interact with their spouse.

Furthermore, Ifá teaches us here that the way one lives their life on Earth (respecting Nature Herself) needs a through investigation, as well as inspecting if one is living according to ones Destiny (namely following ones taboo, see earlier blog on taboo HERE)

The meaning of Ìṣẹ̀ṣe becomes clear once hearing this Ifá recited. It clarifies what is Ìṣẹ̀ṣe, and what also constitute as ones Ìṣẹ̀ṣe. The verse also states that Ilẹ̀ Aiyé (Mother Earth) is ones Ìṣẹ̀ṣe, Ikin-Ifá (sacred palm) is ones Ìṣẹ̀ṣe, along with ones parents and elders. These individuals have knowledge and ought to have the vested interest & maturity to advise one or lead them on the rightful path.

With this understanding we come to see the correlation between the Ìṣẹ̀ṣe (Primordial supportive Progenitors ) and the Ọrìṣà, had it not been for these collective Ìṣẹ̀ṣe the essence of the Ọrìṣà would not derive the same foundational understanding, meaning the knowledge of the Ọrìṣà came from another source, lack of that other source we would have never known of the Ọrìṣà or be able to appease them appropriately.

It is our Ìṣẹ̀ṣe that has gifted us that knowledge and ability to honour our Ọrìṣà. In Brazil they say, "if we have no ancestors we could not have Ọrìṣà", meaning it was those that came before us that made us to know of the Ọrìṣà, had they not done this, none of us would know of there existence.

So in response to the many questions people have asked for clarity of what is Ìṣẹ̀ṣe, and the purpose of last weekends Ìṣẹ̀ṣe day (Aug 20th, 2011) activities in Yoruba land, I hope this sheds some light….


Ifá in Odù Ọ̀wọ́nrín Ògùndá says;
....
díá fún Ìṣẹ̀ṣe
tíí ṣe olórí Orò n'Ífẹ
njẹ́ kínni Ìṣẹ̀ṣe ẹni
Ọ̀lódùmarè ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe

Orí ẹni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe

Ikin Ifá ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe

Ilẹ̀ Aiyé ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe

Ìyà ẹni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe

Bàbá ẹni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe

Okó ni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe

Òbò ni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe

Olúwo ẹni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe

Ẹ jẹ́ ká bọ Ìsẹ̀ṣe ò Olówó
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe
Ìsẹ̀ṣe ni Bàbá ètùtù......




Divined for Ìsẹ̀ṣe (Progenitors)
The leader of the Orò society of ancient Ífẹ
They asked, what is ones Ìsẹ̀ṣe?
Ọ̀lódùmarè is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Ones Orí (Destiny) is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Ones Ikin Ifá (ones personal Odù) is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Ilẹ̀ Aiyé (Mother Earth/Nature) is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Ones own Mother is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

ones own Father is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Vagina (likely referring to ones marital relations within home or ones mother genital) is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Penis (likely referring to ones marital relations within home or ones father genital) is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

ones Olúwo ("Elder Priest") is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Please let us appease Ìsẹ̀ṣe (Primordials)
Before appeasing any Ọrìṣà
Ìsẹ̀ṣe is the Progenitor of all ètùtù (appeasements)

This Ifá stanza not only explains the root of Ìsẹ̀ṣe, as taught in Odù Ọ̀wọ́nrín Ògùndá, but also teaches us we ought to not over-burden the Ọrìṣà when often times the matter can be dealt with or resolved by approaching it in a different way, or making personal lifestyle adjustments.
Furthermore not overemphasizing the importance of ritual sacrifice but introspection and self-examination.


Àbọrú Àbọyè
Awo Ifálojú
www.Ifaspeaks.alawoye.com

Olùwinní / Onigbese (Ones Creditor) - Ogbè Ògúndá (Ogbè Ìyónú) Ifá Speaks on DEBT

def. Creditor |ˈkreditər|
noun
a person, company or country to whom money is owed.

def. Debt |det|
noun
something, typically money, that is owed or due : I paid off my debts
• the state of owing money : the firm is heavily in debt.
• [usu. in sing. ] a feeling of gratitude for a service or favor : we owe them a debt of thanks.
PHRASES
be in someone's debt owe gratitude to someone for a service or favor.


Ifá teaches us in Ogbè Ògúndá (Ogbè Ìyónú), that one has to take serious consideration before accepting more debt, if at all possible completely avoid it. Moreso, if acquiring something ponder on the matter at length to determine what is the motivation for the acquisition then make a prudent calculating decision.

Sometimes our own motives to create an expense or worse yet enter into debt, could be superficial, shortsighted or vain, depending on the situation. Often times it is better to properly analyze the situation and asses the need for the item(s) to ensure one is not creating an unnecessary expense. An expense that they will not be able to maintain if ones situation was to change or justify the cost efficiency of holdings.

In observing the financial crisis in the US that has also now become a credit crisis (namely China as creditor), I was implored to write what Ifa says about the situation.


Ifá in Ogbè Ìyónú says....
A sá taara
A rìn taara
Ọ̀tààrá taara n'ìṣàn odò
Ojú odún mẹ́ta lobìnrin fi njẹ̀un ọwọ́ ọkọ
Díá fún Ọ̀rúnmìlà
Ifá yóó s'àsè bọ́ gbogbo Irúnmọlè l'ọ́rún

To run majestically
To trek majestically
Majestically and steadily are the flowing of streams
For three good years, a newly wedded wife consumes from
her husband (without contributing financially or otherwise)
They were the ones who cast Ifa for Ọ̀runmìlà
Who would feast all the Irúnmọlè in five days time
He was advised to offer sacrifice
He complied....

This stanza tells us of the time when Ọ̀runmìlà cast Ifá to know what he should do in-order to gain universal respect, respect from his peers and Earthly followers alike. He was told to perform a comprehensive sacrifice and be feeding the various Irúnmọlè every five days. This would require a large outlay of funds and an ongoing responsibility that may not see an immediate return for a long time, but Ọ̀runmìlà sought the funds to fulfill the sacrifice & feeding requirements.

Ọ̀runmìlà did the sacrifice and performed the five day rotating appeasements for some time as instructed, and was eventually held in very high regard by his peers (the Irúnmọlè) and considered their leader, even above those who are his elder. Ifá-Ọ̀runmìlà received a lot of praise and respect, but this came at a high cost, as Ọ̀runmìlà had to continually be hosting the Irúnmọlè, feeding them, sharing his own gains with them etc. They would come for different demands of Ọ̀runmìlà and when in want it was Ọ̀runmìlà they would come seeking for his support.

Yet little by little Ọ̀runmìlà was also gradually benefiting since he was the one funding/providing for the other Irúnmọlè, they were and still are indebted to Ọ̀runmìlà and anything he demanded they were obligated to fulfill.
So when Ọ̀runmìlà was getting petitioned by one of his Akápo (Awo Ifá), he would know which Irúnmọlè to call upon thus how to bless that client, increasing the respect given to his various Akápo, which gave ultimate thanks to Ọ̀runmìlà over the other Irúnmọlè.

This Ifá teaches that when making a cost benefit analysis, choose what the eventual benefit would be and think not of short term or fulfilling the immediacy of gratification, but think of the long term benefits associated with the expense. Which in this case now appears more like an investment reaping multitude of dividends.


Also in Ogbè Ìyónú Ifá says....

Òní lẹ̀ n wò
Ìgbèyìn mi Kàṣàì tòòrò
Díá fún Mákanjúọlá
Tí n sọmọ Elérìn Ṣàjéjé
Èyí tó fẹ̀yìntì mójú ekún sùnráhùn Ire gbogbo
Wón ní kó sákáalẹ̀ ẹbọ ní ṣíṣe
Ó gbẹ́bọ ó rúbọ

It is today you are considering
My future shall not but be bright and successful
that was the declaration of the Oracle to Mákanjúọlá
who was the offspring of Elérìn Ṣàjéjé
when weeping in lamentation of his failure to have any Ire in life
he was advised to offer sacrifice
he complied....

In this Ifá stanza, Mákanjúọlá (meaning; Do-not-be-in-haste-to-acquire-honour-and-wealth), who had been trying his hand for a very long time without any success, he had no money to have wife, no child, no home nor profitable business etc.
His only business was a small one-man operation selling limited goods, that appeared like a time waster, he had no funds to invest in its growth. Mákanjúọlá had watched many of his peers coming from less prosperous families gain so many types of Ire and start many successful businesses by taking credit/loans, while his own self-funded business never seemed to move past a new startup status. Even though his family was well known and respected, he constantly had creditors offering him business loans and funding to grow his business, based on the established name his father has in the town.
One day things seemed all lost, Mákanjúọlá felt completely defeated after seeing the child of several of his peers building their own house while he was still unable to build his first house. His peers and the children of his peers looked at him as a useless man and disregarded him as a useless man.
That day decided to consult Ifá and Ogbè Ìyónú was revealed, the Awo told Mákanjúọlá his matters were not going on well and he was considering taking the fast route to success which will only multiply his problems. He should reconsider and stay focused on his business while performing the appropriate sacrifice and appeasements etc, he should also resist accepting startup funds or credit in conducting his business.
They said when in doubt you should be singing our names...

Òní lẹ̀ n wò,
Ìgbèyìn mi Kàṣàì tòòrò....

It is today you are considering,
My future shall not but be bright and successful......


Mákanjúọlá heard the advice and heeded the warning, he performed all the rituals and would be calling the names of his Awo. Then it happened one day his business became so prosperous and grew so quickly Mákanjúọlá had difficulty maintaining its growth and meeting the order demands, yet he did so debt free.
At the same time his peers, who previously appeared to have prosperous businesses, were forced to repay debt to creditors at very high interest rates, and adjust their business models constantly because they had lost full autonomy of their businesses, because their creditor had in essence become the business owner and was calling the shots and they had become the employee of their creditor.


Ifá says it is often best to live within ones means and be hard working and dedicated to what one is doing. Resist the urge for immediacy and quick success, since they can sometimes have strings attached that can make matters unlivable.
Also never look down at someone who appears less, nor consider someone better because they appear to have more, since you do not know what they did to attain those things or if they even rightfully own them.
Ifá says be hard working, focused and dedicated, consult the Ifá Oracle when undertaking new ventures and deciding on a business approach. Live within ones means and don't become seduced with materials things, so says Ifá in Ogbè Ìyónú....


Àbọrú Àbọyè
Awo Ifálójú
www.alawoye.com

bare with me as I plan to make new podcast and articles, I appreciate the support and followers to my content of the past, I do get your emails and request, I promise efforts will be made to restore these various media offerings, stay in touch via Twitter @alawoye....Ifaloju

Ọwọ̀nrín Méjí - Ọwọ̀n / Necessity is the Mother of Invention

Ọwọ̀n Scarcity / Necessity

def. Scarce: adjective
(esp. of food, money, or some other resource) insufficient for the demand;
occurring in small numbers or quantities; rare

def. Necessity
the fact of being required or indispensable

Ifa teaches us; that which we are lacking in our own Earthly accomplishments, can be attained through Ifa consultation and filling that Void which is the Heavenly Scarcity & Necessity of that item(s) in our own Heavenly Lot. It is through divination and the appropriate follow up rituals that this Necessity can be provided for, and the Void satisfied, thus we enjoy that aspect of our Earthly blessing.

Commerce within Ifa teaches us; it is by seeking for a particular item and finding a shortage or perpetual out-of-stock (Scarcity) of that particular item, an entrepreneurial minded person creates a business idea which births a business model. A business with a ready clientele - the much needed critical-mass (Necessity) to kick start a new venture with growth potentials.
Also, it is this same Scarcity & Necessity, which makes one to become resourceful and inventive in creating; 1) that item, 2) a similar item, 3) a more cost-efficient item or 4) the closest substitute item. (I will be addressing the issue of substitution within Ifa in a future article).
In either case Ifa pinpoints that be it the need of the industry, Humans, Earth deity, Nature deities or the "Spiritual" realm, we can address the area of Scarcity & Necessity similar to fulfilling our ritual request or obligations


The Ọwọ̀n (Scarcity / Necessity) of Ọwọ̀nrín Méjí

Ọwọ̀nrín Méjí says;
Ọwọ̀n (Necessity) of money makes one to seek an alternative means
Ọwọ̀n (Scarcity) of water makes one to capture water-drips
Too much water Ọwọ̀n (Scarcity) is known as drought which brings famine
These were Ifa's Priest who cast Ifa for Oun-yoo-won
(That-Which-Is-Scarce-And-Expensive)
The Princess in Old Oyo

Ifa is in this particular stanza pointing out that when an item is a Necessity & Scarce it usually either drives up the street value and/or makes people to seek the best substitute especially if the item is a Necessity or something we all need and depend upon and yet is not plentiful.
Let us consider for a moment if our global fresh water supply continues to diminish, what will we do...? As already stated, the price of fresh drinking water may become one of our most prized commodities, unless we find means to augment it or find ways to decrease usage.
We Ifa practitioners pray to our Great Mother Olomitutu (Osun / Iyemoja / Oba) that they will not abandon us & provide for us in this way.

Ọwọ̀n (Ifa Ọwọ̀nrín Méjí ) instructs us to seek what is a Necessity to fill the Void, bringing abundant blessings into our lives. Example taken from one ese Ifa of Ifa Dida Volume ONE by AsefinMedia LLP



Aboru Aboye Abosise
Awo Ifaloju
www.alawoye.com
I am writing this 'Ifa Speaks' from Havana, Cuba where the issue of Ọwọ̀n is very present as with many other corners of this World

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IrosùnỌ̀sá; importance of heeding Ifá-Oracle advice...

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

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

Book Review - Ifa Dida (Ifa Divination)

I had the great opportunity to finally complete my own personal (objective) review of the work Ifa Dida - An Invitation to Ifa Consultation by Solagbade Popoola Library, INC ISBN 978-0-9810013-1-9


I will also highlight some of the feedback I have received from the many people who have already received it during the pre-release segment.

To summarize the actual comments from the ten Awo Ifa who gave direct feed back,

8/10 said "excellent, love it",
9/10 said "humbled" by depth/content,
7/10 said "massive amount of information",
8/10 said "wow"
6/10 said when is the Volume 2 coming out? want it

others said "finally" now they "see things differently", "thank you" "Orunmila is teaching his children" around world etc etc...

some of the overseas Asefin Media registered customers said, "they want it now in English and then later will buy it again" in their local language(s)


To offer my own unbiased feedback of Ifa Dida, I will say that not only is it the largest complete collection of Ifa stanzas ever put in print with full comprehensive explanative stories to finally gain a deeper understanding of the essence of the philosophical Ifa stanza (unlike everything else currently in print dating back 130+ yrs ).

But Ifa Dida has also started the first encyclopedic collection of the stanzas of Ifa, an eventual complete 17 volume collection, which is a major milestone for not only Ifa oral literature but any ancient oral tradition globally. This is history in the making.

Very important, since oral traditions and literary traditions globally can share and collaborate best practices and aid each other in its preservation, yet staying true to its identity. Ifa Dida is bridging that divide with this offering.

So I conclude by saying, Ifa Dida is a must have for any serious Ifa Diviner/Practitioner who wishes to finally understand the coded figurative language of Ifa poetic stanzas, thus embody it and be able to deliver that message to their client who may come for navigation or direction in ones life. Ifa Dida is a professional diviners reference manual, period.

Not a book to read cover to cover, Ifa Dida is a reference manual to refer to from time to time (like any professional) when divining Ifa on behalf of your client who will be seeking that same clarity, Ifa Dida offers that clarity we need from the ancient wisdom of Ifa.

Awo Ifaloju
Contributor to this work, offering as best I can an unbiased review of the work
www.Alawoye.com

Aboru Aboye



Publishers Circular :


Ifa Dida - An Invitation to Ifa Consultation - Volume ONE

Ifa Dida, the new Ifa Diviner / Practitioner Master Reference Manual, is now available as "exclusive" public offering after a very successful global launch for Asefin Media's registered members. Register for Asefin Media HERE

Publication Dimensions:
8.5" x 11" x 4" thick hard back textbook, weighs 8lbs 1oz

Again this is an Ifa diviners reference manual for serious Awo only, not specifically for the general public or interested readers, can be useful for university library and African Studies/Comparative Religious Studies/ Afro-Latin Caribbean Studies and Schools of Divinty
Ifa Dida Volume ONE has sixteen (16) full stanzas, with stories and preparations for all the major Odu Ifa, covering Odu, Eji Ogbe, Oyeku Meji, Iwori Meji, Odi Meji, Irosun Meji, Owonrin Meji, Obara Meji, Okanran Meji, Ogunda Meji, Osa Meji, Ika Meji, Oturuupon Meji, Otura Meji, Irete Meji/Eji Elemere, Ose Meji, Oragun Meji/Ofun with 16 each Odu, it is the largest of its kind anywhere

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Irosun Onidere - On Support & Fulfillment of Destiny

This is an excerpt from Solagbade Popoola's Collection, upcoming book titled: Ifa Dida - Volume One Eji Ogbe - Ofun Meji (isbn 978-0-9810013-1-9) by Asefin Media LLP.


Ifa says that the person for whom this Odu is revealed ought to be taking care of other peoples matters more than his or her own. Ifa says that if he or she could do this, then Ifa itself would be looking after his or her own affairs for him/her. Ifa says that the person for whom this Odu is revealed shall be properly taken care of by Ifa. But he or she is also expected to take care of other people. The more this is done, the better the chances of him or her being protected and pampered by Ifa.

People like this are very good in the service fields such as medicine, public relations, welfare establishments like motherless babies home, old people home, mentally retarded people’s home and so on.

There is however, the need to offer ebo in twos

On these Ifa says:-

Akuko fogbe lebelebe se’yi
Dia fun Opiiiki
Ti yoo fi tire sile
Ebo ni won ni ko se

Translation
The cock uses its comb to add to its honour
This was the Ifa cast for Opiiliki
Who left his own affairs
He was advised to offer ebo

Opiliki was always ensuring that other people were comfortable. He used to settle quarrels and misunderstandings, feed the poor, assist the handicapped and give to the needy. He could go hungry for days just to assist others. As he was doing these things some people began to abuse him as someone who would never mind his business. Some saw him as a pokenoser. Yet other saw him leave other people alone with their affairs and face his own problems.
In order to know what steps to take in his life without making mistakes, he went to Awo mentioned above for Ifa consultation was doing the right thing? Was there any hope in it for him? Did he need to change and face his own business? What was the position of Ifa in what he was doing?
The Awo told him that he should continue to help other people and Ajagunmale Himself would repay him all his good deeds. He was advised against listening to slanderers and backbites as they could only lead him astray. He was asked to offer ebo as prescribed above. He did.
Before long, he was blessed with all the good things of life. He had wealth, stable home, peace of mind, happiness, good health and long life. He was thus singing, dancing and giving praises to Ifa and Olodumare:-
Akuko fogbe lebelebe se’yi
Dia fun Opiiiki
Ti yoo fi tire sile
Ti yoo ma gbo ti eni eleni kiri aye
Eyi ti Ajagunmale yoo maa wole de
Ebo ni won ni ko se
O gbebo, o rubo
Nje tani yoo ba mi tunwa a temi se o
Orunmila, Bara a ni Erigi-Alo
Ni yoo ba mi tunwa temi se o
Translation
The cock uses its comb to add to its honour
This was the Ifa cast for Opiiliki
Who left his own affairs
And was taking care of other people’s matter the world over
And whom Ajagunmale would be taking care of his own home in his absence
He was advised to offer ebo
He complied


Now, who will help me repair and improve my destiny, Orunmila, my father, also known as Erigi-Alo was the one who will help me repair and improve my destiny.

Ifa says that Orunmila himself shall help the person for whom this Odu is revealed to shape his or her destiny for the better. Ifa says also that Ajagunmole, will be looking after his or her home in his or her absence. He or she needs to continue to do good as the reward for that is guaranteed.
He or she will never regret his or her actions in life. The Deities are on his side.

Aboru Aboye

Awo Ifaloju
alawoye.com

more about AsefinMedia here:

Ifa Dida, the new Ifa Diviner / Practitioner Master Reference Manual, is now available as "exclusive" public offering after a very successful global launch for Asefin Media's registered members. Register for Asefin Media HERE

Publication Dimensions:
8.5" x 11" x 4" thick hard back textbook, weighs 8lbs 1oz

Again this is an Ifa diviners reference manual for serious Awo only, not specifically for the general public or interested readers, can be useful for university library and African Studies/Comparative Religious Studies/ Afro-Latin Caribbean Studies and Schools of Divinty

more information at Alawoye.com
twitter @asefinmedia
FaceBook groups asefinmedia

Oosanla Sweetens Marriage Life : An Ifa Overview of Relations

I am posting a copy of this Ifa stanzas on marriage relations, Ifa tells us here that Obatala helps to better and sweeten marriage life through the use of Ireke (sugarcane) this is 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





Ìrèké (sugarcane) is naturally sweet. Ifá compares Ìrèké with Ọparun (bamboo tree) and concludes that even though the two look alike; Ọbàtálá however made Ìrèké his favourite cane and sweetens it more than any other cane. The newlywed couple whom Ìrèké is added to their items of Ìdána is sure to be blessed by Ọbàtálá who will sweeten their lives as he had done to Ìrèké. In Èjì-Ònkò (Ògúndá-Méjì) Ifá says:

Pankẹ́rẹ́ wọnjọnwọnjọn Awo inú igbó
Díá fún Òòṣànlá Ọ̀ṣẹ̀ẹ̀rẹ̀màgbò
Tí yóó f’aládùn fún Ìrèké
Ẹbọ ni wọ́n ní kó ṣe
Ó gb’ẹ́bọ, ó rú’bọ
Bí a bá ní’re gbogbo l’ọ́wọ́
Ṣebí aládùn ara ẹni ni o
Òòṣànlá Ọ̀ṣẹ̀ẹ̀rẹ̀màgbò ló f’aládùn fún Ìrèké
Ifá jẹ́ n r’ádùn araà mi jẹ o

Translation
The slender cane plants, the Awo of the forest
They were the Awo who cast Ifa for Òòṣànlá Ọ̀ṣẹ̀ẹ̀rẹ̀màgbò (Ọbàtálá)
Who shall give sweetener to Ìrèké, the Sugarcane
He was advised to offer ẹbọ
He complied
If we have all the good things of life in our possession
Definitely it is our lives’ sweetener
Òòṣànlá Ọ̀ṣẹ̀ẹ̀rẹ̀màgbò is he who had given sweetener to Ireke, the sugarcane
Ifá please let me enjoy the sweetness of my life

Parts of the sweetness of our life are wealth, spouse, children, sound health, longevity, victory over advesities etc.



In Ìrẹ̀ńtẹ ‘gbè (Ìrẹtẹ̀ – Ogbè), Ifá says that there are four major achievements that everyone must aspire for in life. These are wealth, spouse, children and longevity. With wealth, one can secure a good spouse and all the financial obligations will be fulfilled. Without a spouse, there can never be children, and according to a stanza of Èjì Ogbè, happiness in the home can enhance longevity.

In this Odù (Ìrẹ̀ńtẹ ‘gbè), Ifa says:

Àgbọn mà n’ìwà
Díá fún Ọ̀rúnmìlà
Baba jí baba ò rí ìrègún sọ
Ẹbọ ni wọn ní ó wáá ṣe o
Ó gb’ẹ́bọ, ó rú’bọ
ìrègún ajé, ìrègún mà ni o
Àgbọn mà n’ìwà
Ifá jẹ́ kí nrí ìrègún ire sọ o
Ìrègún aya, ìrègún mà ni
Àgbọn mà n’ìwà
Ifá jẹ́ kí nrí ìrègún ire sọ o
Ìrègún ọmọ, ìrègún mà ni
Àgbọn mà n’ìwà
Ifá jẹ́ kí nrí ìrègún ire sọ o
Ìrègún ogbó, ìrègún mà ni
Àgbọn mà n’ìwà
Ifá jẹ́ kí nrí ìrègún ire sọ o”

Translation
Àgbọn mà n’ìwà (coconut enhances my destiny)
This was the Ifá cast for Ọ̀rúnmìlà
When he woke up without accomplishing anything in life
He was advised to offer ẹbọ
He complied
Financial success is worth celebrating
Àgbọn mà n’ìwà
Ifá let it be possible for me celebrate my achievement
Securing a good spouse is worth celebrating
Àgbọn mà n’ìwà
Ifá, please let it be possible for me to celebrate my
achievement
Blessing of children is worth celebrating
Àgbọn mà n’ìwà
Ifá, let it be possible for me to celebrate my achievement
Blessing of longevity is worth celebrating
Àgbọn mà n’ìwà
Ifá, please let it be possible for me to celebrate my achievement

In the Odù above, Ifa says that securing a spouse is one of the four major achievements in life. The only way this could be done is by undergoing the proper process of traditional marriage rites, according to Ifa.

Just sharing these stanzas for conversation about relationships & marriage life, within our tradition of Ifa.
This important matter is something that is not spoken about often enough, yet is so important to sustain and maintain healthy balance in life, and even life itself according to Ifa Eji Ogbe.

Ela'boru, Ela'Boye, Ela'Bosise
Baba'Awo Ifaloju
www.Alawoye.com


Ikunle Abiyamo-ASE of Motherhood by Asefin Media, register for updates & special offers. Register for Asefin Media HERE




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Otura Meji, Ifa speaks about Wrong Doers

Ela Moyin Boru, Ela Moyin Boye Ela Moyin Bosise

This is an excerpt from Solagbade Popoola's Collection, upcoming book titled: Ifa Dida - Volume One Eji Ogbe - Ofun Meji (isbn 978-0-9810013-1-9) by Asefin Media LLP.

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This Odu stresses the importance of NOT doing or wishing evil on another, some Awo claim that this or other many other messages of Ifa only apply if they appear during divination or if it is their Odu Ifa, this is not the case.
Such "Awo" need to go back to learn about Ifa, Odu Ifa has messages for a person, a family, a group, a community AND for humanity. The first thing to learn is the deeper meaning of the Odu, then learn how to analyze it properly, this can take many years and a good teacher competent in such an area.

We have Odu Ifa which speaks to a person specifically and directly, like ones elder informant, and we have other Odu Ifa which is for teaching people the way of life or philosophy of Ifa, we have others that teach history and cosmology etc.

Ifa is the Master Teacher of Life & Existence.

So this is why the Ifa stanzas are so deep and rich, the number in totality is still unknown. This coming book will help shed some light on those that think/say otherwise about Ifa's messages, Ifa instructs within the Odu Ifa, not ONLY in the process of performing divination.
regards,

Ifaloju
Alawoye.com


Otura Meji:

Ifa warns the person for whom this Odu is revealed to have the fear of Olodumare at the back of his/her mind all the time. He/she must recognize the fact that no matter how powerful he/she may be, Olodumare is the source of all powers and He can take away any power that is being abused or misused from the owner of such power.

Ifa says that if the person for whom this Odu is revealed is put in a position of authority, he/she needs to exercise his/her authority with the fear of Olodumare at heart. He/she must never maltreat others. He/she must not see such power as a vehicle for vengeance or for showing his/her superiority over others.

Conversely, Ifa assures the person for whom this Odu is revealed that he/she will have victory over a more powerful opponent who had been using his/her power, position and/or influence to oppress, intimidate and/or inflict pain.

Ifa advises the person for whom this Odu is revealed to offer ebo(sacrifice) with one matured he-goat and money. He/she is also expected to feed Esu Odara with one roaster. After this, he/she needs to put his/her faith and fear in Olodumare in all his/her thoughts, speeches and actions. On this, a stanza in Otura – Meji says:

Igbonwo mejeeji ni o see gbagbon s`aja
Dia fun Alukandi
Tii s`eru Olodumare Agotun
Oba ateni ola legelege f`ori s`apeji omi
Igba ti o ntorun bo wale aye
Ebo ni won ni ko waa se

Translation:

The two elbows cannot be used to place a
A basket onto the ceiling
This was Ifa`s message for Alukandi
The messenger of Olodumare
When coming from Orun(heaven) to Aye(earth)
He was advised to offer ebo(sacrifice)

Alukandi was one of the very many messengers of Olodumare. He was usually sent by Him to deliver special messages to the human race at regular intervals. All these messages he had delivered without any fault and also without questioning the rationale behind them. The attitude of Alukandi had endeared him to many Irunmole in Heaven. Whenever there was any message to be delivered, the Irunmole would quickly suggest the name of Alukandi to Olodumare. He would then be sent, and the message would be delivered as quickly as possible.

During the course of delivering Divine messages to human beings, Alukandi came to realize that there was great love and affection for human beings who live on earth by both Olodumare and the Irunmole. Alukandi could not understand why this should be so; was it not the same human beings who kill, maim, hurt and destroy each other at the slightest opportunity? Why should Olodumare be in love with those who destroy the environment; polute the air and water; kill insects, rats, fish, birds and beasts at will?; wage war on each other for no other justifiable reason than to show supremacy over one another? Why should Olodumare be in love with those who were not in love with Him; who disrespect Him and His Irunmole; and who had not shown any remorse?

Initially, all these baffled Alukandi. They later turned to confusion for him. In his confused state of mind, he was determined to punish them for all what he perceived to be misbehaviour of the human race.

When the time came for Alukandi to come down to earth to deliver Olodumare`s message, he saw this as the opportunity he needed to take advantage of to deal a deadly blow on all the ungrateful human beings. When he was coming on his assignment, he asked for special powers and his request was granted.

On his way, he decided that he would show no mercy to anyone; why should he show compassion to those who destroy Mother Nature at will? He concluded within himself that they did not deserve his pity.

The day he arrived on earth was a market day. As soon as he set his feet on earth, he declared:

Igbonwo mejeeji ni o see gb`agbon s`aja
Dia fun emi Alukandi
Tii s`eru Olodumare Agotun
Oba ateni ola legelege f`ori s`apeji omi
Igbati ohun ntorun bo wale Aye
Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!

Translation:

The two elbows cannot be used to place a
Basket onto the ceiling
This was Ifa`s message for me Alukandi
The messenger of Olodumare Agotun
When coming from Orun to Aye
Behold, here comes Alukandi, Alukandi
Whoever I like will I kill
Alukandi!

Before anyone could realized what was happening, Alukandi released the special power given to him in heaven and began to kill anybody and everybody in the market. Pandemonium everywhere! Everyone ran for dear life! Nobody could really explain what went wrong. The next day, people came to pick the corpses of their loved ones for burial. Uncertainty enveloped the world. They all gathered in small groups to make meaning of what had just taken place. They could not. At last, they approached the Oba who in turn fixed a general meeting to take place in the market on the next market day.

On the appointed day, the whole market place was filled to the brim. Those who lost their loved ones were first given the opportunity to speak. While they were expressing their ordeal and agony, Alukandi arrived and declared:

Emi Alukandi, Alukandi
Eyi to ba wumi ni n o pa
Alukandi!

Translation:

Behold, here I come Alukandi
Whoever I like will I kill
Alukandi!

The whole market scattered instantly. Everybody ran helter-skelter. Many were killed by Alukandi himself, many more were trampled to death. In all, more than a quarter of the population died.

From that time, it became a regular occurrence every market day. Nobody dared to go to the market anymore. Chaos and anarchy took over completely. Nobody wished to go out in the day time, talk less of night time. Anyone who wished to live long needed to fear Alukandi.

One day, some elders gathered themselves together and went for Ifa consultation in order to determine exactly what was going on and at the same time, find a permanent solution to it.

The Awo told the elders that what was going on was misuse of power and opportunity. They were told that Alukandi thought that he could fight for Olodumare and the Irunmole. The Awo assured the elders that nobody could fight for them but rather, Olodumare and Irunmole do their fightings when the time was right and appropriate. He assured them further that Alukandi would surely fail because he was not sent on the assignment he was carrying out. He advised the elders to offer ebo with one matured he-goat and money. After this, he told them to feed Esu Odara with one big roaster. The elders complied immediately.

As soon as the ebo was offered, Esu Odara petitioned heaven and complained that Alukandi had been misusing the special powers given unto him. He said that he had wrecked untold havoc on earth. He insisted that only the withdrawal of that power would do. Olodumare sent other Irunmole to go and investigate what Esu Odara had said. They confirmed all his reports and the special powers given to Alukandi were withdrawn.

Unknown to Alukandi that he has lost his special powers, he was busy planning his adventure on the next market day. Esu Odara was equally busy gathering people together to confront Alukandi on the next market day. Esu odara assured the people that their arch enemy had no more power to wreck any havoc on them. He told them to stand firm.

On the market day, Alukandi came as expected. As soon as he came he declared:

Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!

Translation:

Here I come Alukandi
Whoever I like I will kill
Alukandi!

Instead of panic, Alukandi met resolute determination. Instead of fear, he met courage. They all responded in unison, saying:

Iwo Alukandi, Alukandi
Iwo kii beeru Olorun
Alukandi!

Translation:

Behold, you Alukandi
You have no fear of God at heart
Alukandi!

Alukandi was shocked and surprised. He made to rush them but instead, he realized that he had no power to do anything. The next thing he saw was the people tying his hands and legs together. He was unceremoniously sent back to where he came from – heaven. When he arrived, he was not allowed to return to earth again, ever.
Igbonwo mejeeji ni o see gb`agbon s`aja
Dia fun Alukandi
Tii seru Olodumare Agotun
Oba ateni ola legelege, f`ori s`apeji omi
Igba ti o ntorun bo wale aye
Ebo ni won ni ko waa se
O koti ogbonhin s`ebo
Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!
Iwo Alukandi, Alukandi
Iwo kii beeru Olorun
Alukandi!

Translation:

The elbows cannot be used to place a basket onto the ceiling
This was Ifa`s message for Alukandi
The messenger of Olodumare
When coming from heaven to earth
He was advised to offer ebo(sacrifice)
He refused to comply
Here comes Alukandi, Alukandi
Whoever I like will I kill
Alukandi!
Behold, you Alukandi
You have no fear of God at heart
Alukandi!

Ifa says that the person(s) for whom this Odu is revealed shall overcome his/her enemy who appears to be stronger and more resourceful than him/her at the moment.

Conversely, Ifa warns all those connected to this Odu and all followers, never to think of revenging for or on behalf of Olodumare and/or Irunmole. They fight for themselves when the time is ripe and appropriate.

regards
Awoyinfa Ifaloju
www.alawoye.com

Ifa Dida, the new Ifa Diviner / Practitioner Master Reference Manual, register at Asefin Media for updates & special promotional offers. Register for Asefin Media HERE

Publication Dimensions:
8.5" x 11" x 4" thick hard back textbook, weighs 8lbs 1oz

Again this is an Ifa diviners reference manual for serious Awo only, not specifically for the general public or interested readers, can be useful for university library and African Studies/Comparative Religious Studies/ Afro-Latin Caribbean Studies and Schools of Divinty


more information at Alawoye.com
twitter @asefinmedia
FaceBook groups asefinmedia