Contemplation, meditation and the Ifa in our everyday lives...

Aboru aboye aboshishe,

I was recently approached by a reader and asked to speak about how Orisa/Ifa fit in our everyday lives, as opposed to being a milestone practitioner (next reading, next ileke, next initiation) or someone who only practices on the holidays (tambors, Orisa feast days, priest "birthdays").

Religion is often the place where we seek refuge from our worries and problems, seeking answers to questions or solutions to situations that confront us. Through divine intervention or inspiration, we hope to overcome these issues. But what happens when we are not in need? Most often, religion is forgotten, or it's role in our daily life downplayed as we are consumed with the trials of daily survival. This is where most people become milestone or holiday practitioners.

But is that what Ifa is? A solution to a problem to be placed on a shelf consulted only when we are in need?

No.

Ifa certainly is a solution, and can help us in our times of need, but even more then that, Ifa is a way of life. By studying Ifa we can gain wisdom and insight into all the inner workings of ourselves and the world around us. In the Odu Eji Ogbe, Ifa tells us:

At the beginning of a new dawn
One must not perpetrate yesterday's ignorance
Divined for Koimọ (I-do-not-know)
Who went to sleep thinking of the previous day's challenges
At the crack of the next day
Clarity came into Koimọ's visions.

Bi ojumọ ba mọ
A kii ya ogberi bi ọjọ ana
Difa fun Koimọ
Ti nro'nu bi oun ti ma ṣe ohun ti o ṣẹlẹ ni ana si
O ronu titi, ti o sun
Ni igbati oju mọ, ti oye la
Koimọ wa mọ eyi to oun o ṣe dandan

Ifa is a contemplative practice, it's only through thought and examination that we can consistently overcome our challenges. By studying the wisdom of Ifa, we can certainly overcome our daily challenges and lead an easier and more properous life. Ifa is a daily pursuit, not one saved for feast days and times of need. In the Odu Oturupon Owonrin Ifa says:

Ifa says that whenever we wake up
We must be teaching each other wisdom
We must not wake up at dawn and then lay the foundation of foolishness
Whatever the matter which we deliberated upon, but could not arrive at a satisfactory solution
Then we are to approach our Ikin
These were the declarations of Ifa to Paraka, the masquerade with brilliantly colored costume
When going to engage in a complex but marvelous dancing display at the seat of the Odan shade tree

Ifa ni ti a ba ji
Ogbon ni ka maa ko'raa wa
Ka ma jii ni kutukutu pile e were
Oro ti a ba ro ti ko ba gun
Ikin eni laa kee si
Dia fun Paraka, alawoo winniwinnin
Nijo to nlo ree jij alaranbara labe Odan...

Ifa reminds us not only that we should constantly be seeking the truth, and sharing that wisdom with others, but that Ifa is not meant to supplant our own minds/wills. If we have a question, we should first try and solve it ourselves, and only after our own careful evaluation, if we can not come to a solution, do we approach Ifa for answers. Ifa is a contemplative practice.

Going one step further, Ifa teaches us that we should strive daily to reach balance, and only through balance and meditation, can we achieve thoughtfulness and enlightenment. Ifa asks that we meditate on a daily basis, through contemplation and prayer, and in those moments, we become closer not only to Ifa and God, but also to our own truth and path. In the Odu Otura Irete Ifa says:

Reconstruct yourself
If we are given birth, we should bring ourselves into being again
The Balanced person. The moderate person.
One who knows moderation will not fall into disgrace
I ask, "who knows moderation?"
Orunmila says, "one who does not squander money"
I ask, "who knows moderation?"
Orunmila says, "one who dares not steal"
I ask, "who knows moderation?"
Orunmila says, "one who does not owe excessive debts"
I ask, "who knows moderation?"
Orunmila says, "one who does not drink liquor"
One who does not break commitments to a friend
One who wakes early in the morning, meditates, and thinks deeply about one's actions
From among the thorns and thistles, the palm leaf emerges pointing upward
A balanced person is an ameso, one who is truly thoughtful in conduct.

Tun ra re te
Bi a bi ni, aa tun ra eni bi
Amuwon Amuwon
Eni mo iwon kii te
Emi ni tani mo won?
Orunmila ni eniti nsise
Emi ni tani mo won?
Orunmila ni eniti kii nawo owo re tan
Emi ni tani mo won?
Orunmila ni eniti ko je jale
Emi ni tani mo won?
Orunmila ni eniti kii je gbese rekoja
Emi ni tani mo won?
Orunmila ni eniti kii mu oti
Eniti ko je dale ore
Ojikutukutu banu ara re siro nitori ise re
Ninu egun niny iso mariwo ope yo ri soke
Amuwon ni ameso

Meditation is a little explored idea in the diaspora Orisa traditions, however it is a long standing practice in Ifa. Iyere Ifa (Ifa poetry) is a form of meditation, where especially long stanzas are chanted and create altered state of calm. Furthermore, prayer is meant to be a form of meditation, allowing us to contemplate our life and the wisdom/lessons of Ifa (see my 2 articles on prayer #1 here and #2 here).

In parting, I'll leave you with an excerpt from the Odu Owonrin Ogunda where Ifa says:

I wake up
I behave as Ifa tells me
I am full of wisdom
It is the footsteps of my Ope that I am following
I bemoan my precarious condition
Yet I will not consult an idiot in his house
What Ifa tells me
Is what I would always do
Cast divination for the Truth
Their priest on earth
He was asked to perform sacrifice
Truth offered the sacrifice...
(Life pleases Truth)

Mo ji
TIfaa mi ni mon se
Mo moran moran
Topee mi ni mo n to leyin
Mo ko gbongan gbongan gbongan
N o nile Oniyeyee de
N tIfa ba wi fun mi
Ni n o moo se
A diafun Ooto
Awo Ile aye
Won ni ki won o rubo
Ooto ba rubo...

We practice Ifa everyday we spend time contemplating life.
Aboru aboye aboshishe
Odabo
Marcos Ifalola

Oriki Ori

Aboru aboye aboshishe,

As I've mentioned in the past, Oriki are praise poetry used when greeting Orisa, Egun, etc (see my Oriki Orunmila). Here is another Oriki written by me which you can feel free to use when praising your own Ori.

Oriki Ori:

Ori o,

When I look for my path, it is you who walks beside me

may we walk in harmony and not stumble upon each others feet

When I am in my darkest hour, it is you who shine a light

may our depths of sorrow always be matched by heights of joy

When I am lost and without direction, it is you who takes my hand

may wisdom reign in the kingdom of our soul

When I am alone in the darkness I ask

my Ori, what are you?

you are the other reality inside

you are the owner of righteous intuition

you are my power to observe, reason and inspire

you are my one real identity

you are me

Ori o

bless your omo

Ase o

By Awo Marcos Ifalola Sanchez
Aboru Aboye Aboshishe

Does d'afa (Ifa divination) lie?

Aboru Aboye Aboshishe,

I've been asked many times if Ifa "lies" or is incorrect. So many times, that I decided to post my thoughts on the subject. The first part of this answer lies in understand two concepts, one that Ifa is by nature transient, ie it is a constantly changing thing. And when you go for Ifa divination, the Odu Ifa that appears for you is not "permanent" (with the exception of "Ita" of Dosu/Kariosha and your Odu Ifa in itelodu). So while an energy of an Odu may cover you during a certain period of time, that period is finite, and can last as little as weeks, to as long as a few months. But, no matter what, it eventually changes.

The second concept to understand is the role that your "Ori" plays in this process. Just because Ifa tells you what to do, it doesn't mean your Ori will decide to do the right thing. We see clearly, Ori must choose to do sacrifice in order to attain good effects in the odu Irete Ofun:

Atefun-tefun
Dia fun Okanlenirino Irunmole
Won nlo sode Apere
Atefun-tefun eyin oni
Awo Ori lo dia fun Ori
Ori nlo sode Apere
Won ni ki won sakaale ebo ni sise
Ori nikan0nikan ni nbe leyin ti nsebo
Ebo Ori waa da ladaju
Nje Ori gbona j'Orisa
Ori ma gbona j'Orisa
Ori nikan-nikan lo ko won l'Apeere
Ko si Orisa to to nii gbe
Leyin Ori eni
Ori gbona j'Orisa

He who prints the chalk on the back of crocodile
He was the Awo who cast Ifa for the 401 Irunmole
When going to Apere (a state of perfection)
He who prints the chalk on the back of crocodile
The Awo of Ori who cast Ifa for Ori
When Ori was going to Apere
They were all advised to offer sacrifice
Only Ori responded by offering the sacrifice
The sacrifice of Ori had been abundantly rewarded
Ori is higher then all Orisa (deities)
It is only Ori which reaches Apere, the perfect state
No other Orisa (deity) can give support
Outside of one's Ori
Ori is higher then all Orisa (deities)

Without Ori acting in accordance to what Ifa asks, in this case making sacrifice, it can not be abundantly rewarded. In the case of D'afa (Ifa divination), the reward can be anything from avoidance of ills, to literal rewards, to simply having peace. The important thing is that your Ori (ie you) chooses to perform sacrifice. So, Ori has the ultimate decision in whether what Ifa says will come to pass, and can affect the outcome of even those things that Ifa seems to guarantee. Our Ori can be the greatest obstacle in the way to finding our own path.

The second part has to do with seeming contradictions in what Ifa says. It may seem at the time of divination that Ifa is saying something far fetched, or even completely contradictory, but over time with hindsight, we might realize that Ifa was actually correct. In a personal example, I asked Ifa if it would be ok to have someone housesit our house, Ifa said no. However there was a particular person who asked enthusiastically if they could watch our place, so I decided to ask Ifa and Ifa said yes to that person watching our place. It seemed like a contradiction to me at the time and I was confused, thinking perhaps it was dumb of me to ask the question. Having heard Ifa, I told the person yes. Well, low and behold, one week before we left, the person called me telling me they would be unable to watch our place afterall. The seeming contradiction had worked itself out to be truth. No one watched out place. Sometimes, it takes a bit of time to see things as clearly as Ifa does.

The third part of the answer comes from a more obscure and less talked about idea, that of the character and training of the priest (be in a Babalawo with Ifa or Olorisa with dinlogun). It is not spoken of, but an untrained priest can in fact incorrectly cast Odu, meaning just because it's cast, doesn't make it right. An improperly initiated priest can also have improperly consecrated/unconsecrated Ikin, meaning just because it's Ikin, doesn't mean it will automatically access Ifa. The Odu Ofun Otura says:

Eke pa bi, o di
Odale pa'bi, ko yan
Oninure pa bi, o ye peregede

The liar casts the Kola nut and it yields a bad omen
the commitment breaker casts the kola nut and it does not yield a good result
But the good hearted person casts the kola nut and the result is clearly promising


The layers of richness of this small Odu are many. First, Awos make a commitment when initiating Ifa to uphold and protect Ifa and the principles of Ifa, so Awos who have broken this commitment when casting of a tool of divination (this case kola nut, but again Ifa is metaphors, so to me, any form of divination, including Ikin Ifa) will not yield a good result. This Odu tells us that the the state/character of the diviner IS in fact important to the result, and affects the outcome of d'afa.

Secondly, it show us, that in the wrong hands, the tools of Divining can yield bad results. For even though they are not talking about Ikin, do we not use Kola Nut to give voice to Ifa? Yes! Further, the prayers and action of the Awo before casting Ikin are designed specifically to awaken the voice of Ifa through the Ikin, if not done properly, the ikin remain ikin, and not the voice of Ifa. It's important to remember the if consecration was the only thing that make Ikin or Dinlogun/Cowrie "speak" the priest wouldn't have to pray or do anything, simply cast and go...

Simple verse ... most profound truths ...

Aboru aboye aboshishe,
Odabo
Marcos Ifalola

The path of initiation in Ifa: Lucumi and Traditional Yoruba

Aboru aboye aboshishe,

After a few conversations including a longer one with my Oluwo in Nigeria, I thought that it would be quite useful to post my understanding of the processes of initiation into Ifa for both Lucumi/santeria Ifa practitioners and traditional Yoruba Ifa practitioners. I'm not doing this to say that one is right, and one is wrong. They are their own interpretations of Ifa, and while they agree on many things, this particular area of ritual/theology, they differ quite a bit.

For Lucumi practitioners, the process goes like this. One can be introduced to Ifa through their "madrina/padrino" if they have ilekes first, or they can go directly to a Babalawo, if they are not yet affiliated with a house. Having a divination session is something every Lucumi practitioner that works with Ifa eventual does, with varying degrees of frequency. Everyone, at some point, who is associated with lucumi Ifa can and should receive Ifa via Awofakan (ceremony for men) or Ikofa (ceremony for women). For women, Ikofa gives them their birth Odu, and can dictate only one more potential initiation, that of Apetebii (wife of Orunmila). Becoming an Apetebii is however, a requirement for any women who is the wife of a Babalawo.

For men, Awofakan (owo ifa kan-one hand of Ifa), gives them their birth Odu, unless it is determined they have an Odu which destines them for the priesthood of Ifa. If this is the case, and they observes the taboos of Ifa for his priests, he would do his Itefa (Ifa initiation) during which he receives his true birth Odu and Odu of priesthood (which he uses to identify himself). Of course having an Odu for the priesthood comes with responsibility, please see my article on this for further information: http://ifalola.blogspot.com/2008/06/on-having-right-odu-for-priesthood.html

I will also mention here that during Ikofa or Awofakan, it is perfectly acceptable to determine a person's "guardian Orisa", instead of having a separate "plante" to do this. In lucumi Ifa, homosexuals are forbidden from the Ifa priesthood, as are women. I don't say this to get into a debate about it, it's simply religious law, but it does not forbid either from going to Ifa for divination, help or Awofakan/Ikofa.

In traditional Yoruba Ifa practice, Ifa worship begin dramatically earlier. Everyone who comes from an Ifa worshipping family should first do their Ese'ntaye 7 days after birth, (like I just did for my son). Ese'ntaye [meaning "stepping on the earth"] acts as a guide for your early life, revealing personality, direction on what they will do, and Ewoo (taboo) for the child, as well as their Ifa name.

This is where traditional Yoruba Ifa varies from Lucumi Ifa. In traditional Yoruba Ifa, all men who can/have the resources, should Te'Fa, or Itefa (initiate Ifa, like the lucumi) either either in the Itelegan style (where the man does not see Odu the mythical wife of Ifa, not done in the Lucumi system) or Itelodu (where the man does see Odu, equivalent to Lucumi initiation into the Ifa priesthood). However, if they do not have the resources they should Ishefa (this is the traditional Yoruba equivalent to the Lucumi Awofakan-owo ifa kan). If they took the second route and only did their Ishefa, they may receive an Odu in Ishefa that says it's compulsory that they do their Itefa (similar to the cuban system) in which case they are required to do their Itefa anyways.

This is where things truly diverge because, in traditional Yoruba Ifa, once one has done their Itefa (either Itelegan style or Itelodu style), they are not considered a Babalawo, but only an initiated follower of Ifa. It is only through the Odu they receive during Itefa (their true birth odu) that it is determined whether they will be allowed to be an Ifa priest (and thus a Babalawo) and learn the deeper secrets/knowledge of Ifa. This is radically different from the lucumi interpretation which says once you Itefa you are a Babalawo. To clarify, in my own case, even though I had Odu for babalawo in my Awofakan (received via lucumi priests), since I did Itefa Traditional Yoruba, I didn't truly know whether I was going to be allowed to be a Babalawo until I received my birth Odu in Itefa (which I didn't understand at the time!). So it's my Odu of Ifa (birth Odu received in Itefa) that allows me to be a Babalawo. The logic is perfectly clear to me, it's only in receiving your birth Odu that you know your path. The unfortunate thing is that many go to Nigeria to Itefa thinking then they are a Babalawo (and perhaps are sometimes misled to believe so), but this is not the case, you are only a follower of Ifa unless being a Babalawo is your destiny. The commonality between Lucumi Ifa and traditional Yoruba Ifa is that being a Babalawo is a destiny, not a choice, the only difference is which Odu determines that, and what the timing and meaning of different ceremonies are. So even if you want to be a Babalawo and go to Nigeria to Itefa, it's your birth Odu that determines it. If you decide to be a Babalawo anyways without the Odu, you are simply going against your destiny, which is completely contrary to Ifa theology, and why would you do that?

I still maintain, before calling yourself a Babalawo, you must adhere to the commitments and Ewoo (taboo) of a Babalawo and if you are committing Ewoo (taboos) you should not act as a practicing priest nor call yourself a Babalawo without respecting those ewoo. In traditional Yoruba Ifa, treatment of homosexuals is varied, most typically they are viewed as acting contrary to Ifa and nature and are outright shunned. There are other who don't believe this and work with homosexuals, however all factions bar homosexuals from being Ifa priests. This comes in part from the requirements of Ifa priests (ie, having an apetebii (being married to a woman), having children, and from other things. There does seem to be a don't ask, don't tell or look the other way policy as of late, and some folks who were shunned by Lucumi practitioners have taken to going to Nigeria where they are not known. This does not mean that traditional Yoruba Ifa accepts gay babalawos, just that some people are working around the system.

Women follow this path, first receiving ese'ntaye, then Isodu (the Ide (bracelet) of Ifa and one ikin - an Ijebu practice, which is exactly like some Lucumi lineages) for those who are not a Babalawos wife. When receiving Isodu, the Babalawo casts his own ikin to determine the woman's Odu. In receiving this Odu, it can be determined she needs to Itefa and become an Iyanifa, a position not recognized by Lucumi Ifa. Iyanifa are female Ifa priestesses that can Te'Fa, but are NOT allowed to see Odu (the mythical wife of Orunmila). In some areas, she can cast Opele (divine), but not Ikin. In all areas an Iyanifa learns Ifa verses and other rituals of Ifa.

If the woman is married, the Babalawos Odu is the Odu of the house, but she receives an Odu during her Apetebii ceremonies which tells more about her specifically, including whether she should Te'fa and become Iyanifa. All Babalawo are required to have an Apetebii (ie, be married) and during said ceremony, the women are ritually married to both the man and Ifa.

Other important notes are that Ishefa (owo ifa kan) would be given to the child of a babalawo within a month of birth, but can be received 1 - 2 years, 3 at most later. Itefa is typically done around puberty (when he becomes a man) but can occur anytime after that.

In Ogbe Ate, Ifa says:

A kii ji ni kutukutu
Ka ma mo Odu to da nu s'aiye
D'ifa fun Olupo Alaelu
Eyi t f'eyin ti
To n fekun surahun ire gbogbo
Eyi ti ti ile aye ni lare kokooko bi ota
Won ni ko sakaale ebo ni sise
Ko si lo ree te ifa
O gbe'bo o rubo
Ko pe, ko jinna
Ire gbogbo wa ya de tuturu
Ifa de o, Alase
Ope abise warawara

Translation:

It is not advisable for one to wake up in the dawn of one's life
without knowing the Odu that gave birth to one
Divined for Olupo Alaelu
Who reclined and was weeping in lamenation of his inability to achieve all Ire in life
He whose life was as hard and tough as pebbles
He was advised to sacrifice
He complied
Before long, not to far
All IRE in life came to him in abundance.

I hope that this helps clarify some of the processes and differences in Lucumi and traditional Yoruba Ifa practices. It's been a learning process for me as I shed some of my own layers to learn how things are done in my particular path.

Odabo
Marcos Ifalola

Esu, guerreros and the nature of "caminos" of the Orisa

Aboru, Aboye Aboshishe,

I was recently asked a question regarding the differences between Esu and Elegba, why one might receive more then one Esu/Elegbara, and what is the difference between Ifa Guerreros and Olorisa Guerreros in the lucumi system. I take a moment to answer the question, but it leads us to a larger and more interesting question about the nature of “caminos” or “roads” of the Orisa.

From the Traditional Yoruba perspective, Elegbara – “Owner of Vital Force” in Yoruba (translation by John Mason), or Elegua in lucumi, is simply a praise name for Esu. They are one and the same. From a Lucumi perspective, Esu is the entity that is given by Babalawos, and is the primordial force that lives with Ifa and is the one who can block or aid in any offering/ebo/request. Elegba/Elegua/Elegbara is only given by Olorisa (santero/a) and is not, as far as I recall, known to have as much of the destructive tendencies as Esu. The Elegba of the Olorisa has fewer "roads" (I've heard 12 or 21) whereas the "roads" or avatars of the Esu of babalawo are at least 121.

The split in the way these are given may have been the result of politics or power struggles when the lucumi changed to a standardized and joint system of initiations (ie, any priest of any Orisa, can initiate virtually any other priest of any other Orisa as long as they have received the secrets of that Orisa and do not have ewoo (taboo) against initiating that Orisa). It's not that traditional Yoruba priests can't initiate into other Orisa mysteries, they can, and sometimes do, but when you joined a priesthood and were initiated to that Orisa, it was done by other priests whose teutelary Orisa were the same (so if Elegba was initiated, it was done only by Elegba priests, Yemoja by Yemoja priests, etc).

It seems that somewhere down the line, some felt it important to distinguish between Olorisa/Santero and Babalawo, which by extension gets into the whole question of the lucumi "guerreros". There is also controversy as to who is authorized to "give" these out, and depending on the Ile (house) you come from, it's either babalawos or olorisa (santeros). In truth, the only two Orisa in the “guerreros” that are given in traditional Yoruba Ifa practice are Esu and Osun, and further, Osun in Yorubaland is only given to Babalawos and no one else. This it not say other Orisa are not in Ese Ifa, but that typically they would not be given by a Babalawo who was only initiated to Ifa.

So where does this leave the question? Well, it's lucumi tradition that Esu is the province of the Babalawo, and Elegba the province of the Olorisa/santero. How this evolved, I don't think anyone will truly know.

With respect to “Caminos” or “roads”

Receiving multiple Esu or Elegba, is a practice that comes from the idea that there are multiple caminos/roads/avatars of the Orisa. This practice extends to many other Orisa other then Esu, such as Oshun, Yemoja and Obatala. What is important to clarify from the beginning is just because you may have multiple Orisa, or multiple roads, the Orisa is still only one thing in spiritual essence. What happens is that the sacred objects of an Orisa (which are the Orisa manifest on earth literally) manifest in different ways, drawing upon a particular energy. The Otan of Esu (or any Orisa for that matter) is in essence a focal point for calling on certain energies of the Orisa. Through a blend of specific ingredients, incantations and rituals, the Otan (rock) becomes a portal for the specific energy of the Orisa to come through. The name acts as an incantation that begins the process of calling down that specific energy (see my article on prayer) and the fact that you have a particular road of a particular Orisa is because the Orisa themselves (through divination) determined that that particular energy is what is most suitable for you/will be there to help you when needed. Typically, these roads can come from three sources: Oriki (praise names), Objects/places in nature (as in Oshun Ibu apuaro (Oshun river of quail), Olokun (owner of Ocean) or Esu Alaketu (Esu from Ketu)), or manifestations of deified people/royalty (as in Sango, Obatala Ajagunnla, or Ogun Onile (Ogun, king of Ile).

Therefore, you may want to have an Esu Laroye (Esu owner of titles of honor) is known to protect Obatala’s door, and therefor is good for protecting your door, or perhaps Esu Bi (Esu is born) is known to cause accidents, so he is called on because you are prone to accidents in hope of avoiding them, Esu Alaalubanshe (Esu owner of medicines that help me to be fulfilled) because you will require medical help or will be someone involved in the medical field, etc etc etc. Esu is prescribed to people based on Odu that come out in their Ita or a reading, those Odu indicating the predominance of a particular type of energy, and an Esu is prescribed for that Odu based on that energy, either to balance it out, or to combat it. A special note, Esu is the only Orisa that you might recive multiple times, this is because upon Esu there are no limits, and he does as he pleases and manifests everywhere at all times in multiple ways.

The same regarding roads can be said in the Ita of Dosu/Kariosha, the particular Odu that comes out for that Orisa may indicate to the Oriate a particular road/avatar that he might ask about when it comes time to divine and find out the Orisa’s camino. And likewise, the names of the roads indicate the energies of the Orisa via oriki, place or deified ancestor. For instance there is, Obatala Orisanla (owner of white cloth, highest of Orisa, an Oriki for Obatala), or Obatala Ajagunnla (ayaguna-lucumi) who was the son of Princess Adetinrin, the daughter of Oduduwa (a male in this story). She gave birth to a son, ajagunnla, who was known as a great fighter and used the “ada ogbo” or curved cutlass his Oriki is

Omo Alada koromodo
Ada aramanda
To fi nko omo re mona
Tifi o fi de le Ila Ajo
Nibi ti o ti njoba tori

Possessor of the curved cutlass that brings wealth
Strange and wonderful cutlass
The cutlass used to clear the way for his people
Until he reached Ajo
Where he sits in state
(see “Yoruba Sacred Kingship”-John Pemberton p. 31).

Though this is a Yoruba story, this aligns perfectly with the qualities/emblems of Obatala Ayaguna of the Lucumi.

I believe this is an often misunderstood and understudied studied area of Orisa theology. But if we see the caminos/roads/avatars as a particular energy of the Orisa, we can understand how to better work with them, and how to understand what they mean in a theological context.

The Odu Okanran Oturupon reminds us of our need to study in saying:

It is through constantly studying Ifa that we come to understand Ifa
It is through missing the way that we come to know the way
It is the road we have not traveled before that causes us to wander here and there

Ifa ki ko nii mu ni mo Ifa
Ona sisi nii mu ni mo ona
Ona ti a ko rin ri
Nii se ni sibasibo

Aboru, Aboye, Aboshishe
Marcos Ifalola

On having the right Odu for the priesthood

Aboru Aboye Aboshishe,

I’ve often heard people speak about initiation as a right that is mandated by the Odu they received in an Ita Orisa or reading. One of the typical statements goes something like:

“I received XYZ Odu that says I have to initiate to XYZ Orisa or initiate to Ifa, therefore it’s my right, regardless of my lifestyle/sex/gender. If I have the Odu, how can the Orisa be wrong?”

The problem with this argument is it predicates itself on a few assumptions. First is that the Odu/Orisa saying you should initiate is the same as saying you and your Ori are ready to initiate and take on the responsibilities, ewoo (taboos) and commitments that come with being initiated to that priesthood. Certainly, you can go into it thinking you will be able to take these on, only to later change your mind. But it seems a whole different matter to walk into the initiation, knowing that you will not/can not fulfill your obligations to the Orisa and the priesthood. If one’s Ori is not ready to take on the requisite responsibilities, it means that Ori is not yet ready for that step. Ifa tells us this very clearly in the Odu Ogbe ‘Ka

I stood for a long time
But I was unable to reach the ishin fruit
I bent down for a long time
But I still could not reach the ishin fruit
But thanks to some special elders
Who advised me to prostrate myself in respect and without reservation
I prostrated myself in respect and without reservation
Then, the ishin fruit dropped into my hands
And the ishin fruit dopped into my mouth
This was the teaching of Ifa for Ejika-gogoogo
Who was going to carry Osu to the sacred grove of Ifa
They were advised to sacrifice
They heard and complied
May Osu stand up straight
May he not lie down
Standing firm and upright is how we must always find Osu

Mo duro –duro
Owo mi o to ishin
Mo bere-bere
Owo mi o to ishin
Opelope awon agba kan
Ti won niki ndobale yeke
Mo dobale yeke
Ishin nbo si mi l’owo
Ishin nbo si mi l’enu
Difa fun Ejika gogoogo
Ti yio gbe Osu de’gbodu
Won ni ki won rubo
Won gbo; won ru
Nje Odu m’ori ro o
Ki o ma dubule
Iduro gangan l’aa ba Osu

This entire verse is clearly a metaphor for the person seeking initiation into Ifa, “Ejika gogoogo who was going to carry Osu to the sacred grove of Ifa”. Though trying to reach the fruit, Ejika was unable to reach it until through the advice of elders, he learned he must prostrate himself in respect and without reservation. It’s only then he is able to hold and ingest the ishin fruit. It’s of special note that the ishin fruit (Blighia Sapida) is eaten, however with much care. If not prepared in just the right way (skin and seeds removed and boiled to leech toxins), it can cause death. This is an important, but easily lost, cultural reference in the ese Ifa, the implication being if one does not respect Ifa, it’s ewoo (like not eating the seeds or skin), and proper worship, Ifa can cause death.

Understanding that the ishin represents Ifa and its secrets. Ejika is also advised that once he gains the knowledge of Ifa, it is also important to know that Osu atop the staff is always to be kept upright (ifa is always kept upright), so that Osu (representative of the Asa – hawk) may always see out and around in order to protect the initiate.

Ifa tells us in the Odu Irete Meji:

Iwo ote
Emi ote
D'ifa fun baba a lese ire
Ma a l'ori ire
Won ni ko ru'bo si laiku ara re
O ru'bo
Ko i pe
Ko i jina
E wa ba wa laiku kangere

You are a presser (an initiate)
I am a presser
Divined for the Baba with good feet
but not with a good Ori (destiny)
he was advised to make ebo for long life/goodness
He made the ebo
Not too long
Soon after
Join us in everlasting lives

Here, Ifa makes note that initiation alone does not give one’s Ori good destiny, even though one’s feet may have lead them to that point. Through sacrifice (not simply initiation), we change our destiny to enjoy everlasting life. In other words, we have to sacrifice in order to be worthy of the initiation.

It’s also very important to note that the actions of one’s Ori have bearing on whether one is ready/allowed to initiate. It’s a matter of character and responsibility as Ifa tells us in the Odu Okanran Oturupon:

Falsehood is not good for anyone
Commitment breaking is not good for anyone
If young people act secretly to break commitments
Secret things will happen to them
This was the teaching of Ifa for an assistant priest
Who was going to proposition the wife of the Oluwo (high priest of Ifa)

Eke ko suwon ara eni
Odale ko suwom ara eni
B’omode ba nyole da
Ohun abe- nu a maa yo won se
O difa fun ajugbona
Ti o lo nfe obinrin Oluwo

Certainly we can fixate on this verse as being about the ramifications of trying to lure an elder/priest’s wife. But the true meaning of this verse is that if you are breaking ewoo (taboo) in secret, you will be dealt with. So hiding who you are, or acting against the ewoo of a priesthood and not telling your Oluwo provides you no protection in the long run.

Second, it assumes that Odu are set in stone and will always come to pass. Odu are not, they can tell you what you are likely to encounter, but as with everything in life, it is mutable. It may say, you’ll be wealthy, but because you make poor choices in life, you may never see that wealth. It may even say, you will lead a long life, but again, your poor choices can lead to a premature death. We see for instance, that character and sacrifice (of actions, not just “things”) allows one to avoid a premature death in the Odu Irete Oyekun:

Orifusi, father of Elu, was searching for a way to avoid death
So that death would not kill him, his children and his wives
They said: If you want to avoid death
You must sacrifice and follow the teachings of Ifa
Ifa will teach you the conduct and character
Which will enable you to avoid death
They said when you sacrifice, you should begin doing good from this day on more then ever before
For your sacrifice is in vain, if your character is deficient
Therefore, you should take the sacrificial pigeons and chickens home
You should release them
You should not kill them
You should give them food if they come to eat at your house
And you must not kill anything whatsoever from this day on
For one who does not want death to kill him
Should not kill anything whatsoever

Orifusi baba Elu nwa ibi a ba ye iku
Si ki o ma le pa oun omo re ti aya re
A niki bi e ba wipe ki iku ma le pa eyin
Ki e rubo ki e si wa te Ifa
Ifa yoo ma ko eyin, ni ise ati iwa
Ti kii jeki a ku
Won ni bi e rubo
E beresi rere-ise lati oni lo ju ti atehin wa.
Lasan ni e rubo, bi e ba din iwarere
Ki e ko awon eyele ati adiye lo si ile eyin
Ki e ko won dasile
Ki e ma se pa won
Ki e maa fun won ni ounje bi won ba je wa ile
E ko gbodo pa ohunkohun lati oni lo
Nitori eniti ko fe ki iku pa oun
Ki o ma se iku pa ohunkohun si.

Lastly, it assumes that initiation is not earned in any way. This is unfortunately not true, though it seems no matter where we are in today’s world, looking at someone’s character prior to initiation is a dying practice. Societies like the Ogboni, just like Palo and Abakua in the diaspora, required that one was an upstanding person and known in the community. Babalawos in Yorubaland would not take on an apprentice, let alone initiate someone, if they didn’t know their character, who they were, and where they came from.

This appears to no longer be true, in part because societies have changed, migration patterns are more fluid from the past, having ties to the community is less important and establishing one’s reputation is of no value(re-invention is as simple as hoping a plane). Money also plays a more important role, creating flexibility where it once didn’t exist and causing people to turn a blind eye.

I’ll end this with an Odu about the affects money (and their willingness to turn a blind eye) can have on people’s character:

I'll preface this with a verse from the Odu Obara Oworin
Oro banta a wuwo bi owu
a difa fun aye,
Nijo ti gbogbo omo araye npon owo pe
Kosi ohun miran mo ninu aye ti o tun ni iyi mo rara
won ni awon o ko ohungbogbo sile,
Awon o maa sare mo owo
Orunmila ni eyiti e nro niti owo beeni
Ati eyiti e nro niti owo beeko si
Ifa l'a ba maa ye
Ogbon l'a ba ma ye
Awon l'a ba bu iyin fun
Agbeniga laa pe owo; abiwaje l'aa pe owo
Eniti ba feran owo l'afeju, iwa re a baje
Iwa rere ni oso eniyan
Bi e ni owo l'owo ko wipe ki e ma di afoju
Ko wipe ki e ma di ashiwere
Ko wipe ki e ma di aro
Ko wipe ki e ma di olokunrin ati beebee
Abuku ara gbogbo le de ba yin
Ki e tun ero gba
Ki e mu iwa rere
Ki e mu ogbon
Ki e wa rubo
Ki ara le ro nyin tinutode

Translated:
Heavy words have the weight of an anvil
This was the teaching of Ifa to the world
At a time when all the people of the world were overpraising money saying:
There is nothing else in the world that is more respected then money
They said they would give up everything
And they would continuously run after money
Orunmila said: what you think about money is so
And what you think about money is also not so
It is the teachings of Ifa we should honor
It is these we should regard highly
It is said money is a raiser of status and a corruptor of character
A person who loves money excessively, his character will be ruined
Good character is the finest beauty of a person
Even if you have money, it does not mean you will not become blind
It does not mean you will not go mad
It does not mean you will not become lane
It does not mean you will not become ill and the like
You still can become disabled in any part of your body
Therefore you should go and get more wisdom so that you may think deeply about things
You should cultivate good character
You should acquire wisdom
And you should come and sacrifice so that you may be at ease inside and out.

Aboru Aboye Aboshishe
Ase ooo
Marcos Ifalola Sanchez

Oriki Orunmila

Aboru aboye aboshishe,

Oriki are praise names/poetry created by the yoruba. These are created and chanted to praise the Orisa at anytime, when greeting them, sometimes during divination, during our prayers. Below is an Oriki for Orunmila written by me:

Oriki Orunmila

Orunmila Ooo
Agboniregun
Orunmila, small man of Igeti town who stands on 16 Ikin to peer over mountains
Husband of Odu, who's children leave footprints in the sand
only to be washed away by the waves of eternity
Chief, who leads by following Ifa's wisdom
Follower, who shines his light on our destiny
like the full moon illuminates a path even in the darkness of night
Teacher whose nimble fingers hold the knowledge of the world with dignity
He who understand that as people, one seeks another to become two, and two fulfill their destiny and beget one.
Orunmila Oooo
Agboniregun
Small man of Igeti town who stands on 16 Ikin to peer across the sea
shine your light from the beach to help guide my Ori

By Awo Marcos Ifalola Sanchez
Aboru Aboye Aboshishe

Isomoloruko - Yoruba naming ceremony

Aboru Aboye Aboshishe,

Please take a few minutes to check out this very informative documentary on the Yoruba naming ceremony (Isomoloruko). This is different from the Esentaiye that is done for Ifa devotees, but an important part of Yoruba culture.
Enjoy ... Ifalola (If the video does not display, you can go to http://www.brightcove.tv/title.jsp?title=176904134 directly)

Discourse on Ifa Symbology and Meaning III: The markings of Odu Ifa.

Aboru Aboye Aboshishe,

In the last installment of this discourse we began to look at the deeper meaning of the Opon Ifa and the markings which are made upon it as the Awo Ifa interprets the Ifa Oracle. We began by looking at the verse Otura-rera (Otura Ogunda) where Ifa says:

Igbo teere kan ko
Odan teere kan do
Ona were-were-were kan ibi a n re
Dia fun Alaiku
Omo ayelohun kere
Oruko ti aa pe Opon-Ifa
Won ni ko rubo si laiku araa re
o gbe'bo, o rubo
Ko pe ko jinna
E wa ba ni laiku kangiri
Aiku kangiri laa ba ni lese Ope

The slender forest reached the farmland
The slender savannah reached the brook
The small footpaths reached our destination
These were the declaration of Ifa to Alaiku (that which will not die)
Offspring of he who possesses a strong clear voice
The name given to Opon Ifa
He was advised to offer sacrifice for longevity
He complied
Before long, not too far
join us where we enjoy everlasting life
Ever lasting life is enjoyed at the foot of Ope, the holy palm tree

The first three lines of this stanza reveal several important ideas, first that we are on a journey, but most importantly that that journey involves a change, in this case metaphorically speaking, a change in our path (as referenced in the early article on symbology with the marking of the crossroads on the Opon Ifa). The Opon Ifa represents the acknowledgment of the ever-changing forces of nature and the change in Odu from one reading to the next. This is beautifully expressed in the third line where Ifa says, "the small footpaths reached our destination", which is meant to be a visual metaphor of the markings of the Odu in the Iyerosun. Like small footprints in dirt or sand, we mark the Odu on the Opon Ifa, and with the final push of our finger in the Iyerosun, we reach our final destination, the Odu, which marks the energy/scenery that is present in our lives.

The stanza goes further in referencing the Opon Ifa as Alaiku (that which will not die), telling us that, no matter our own destiny to rejoin our ancestors in Orun, Opon Ifa, and by extension, Ifa, will not die, it is here before us, it will remain after. Or, as the stanza indicates "where we enjoy ever lasting life" a clear reference to Orun. And as finale, the stanza references the holy palm tree, where Ikin are gathered for use in communicating with Ifa, the medium of communication.

The question then moves to how and why do we make those markings in the Iyerosun upon our Opon Ifa? An Awo Ifa in his studies of the process of divining with the holy Ikin is taught to hold the 16 Ikin in his left hand and attempt to grab as many as possible into his right. If there are no Ikin in his left hand, he makes no mark. If there is one Ikin in his left hand, he makes two marks. If there are two Ikin in his left hand, he makes one mark. If there are anymore then two, he makes no mark. So what is the significance of this process?

First and foremost, this is the process for divining the word of Ifa, in which Odu is birthed. This is a critical concept to understand, because though we know all Odu exist all the time, as they are the accumulation of the knowledge of the world, and represent all possibility, they are not all applicable to a person at a given time. We know that the process of Ifa divination is done in order to determine which Odu is pertinent to a person’s Ori. Further, because the amount of information in a given Odu can be vast, it is the job of the diviner to navigate their knowledge of Odu in order to determine what messages in particular are important for that person’s Ori.

This is all to say that the energy of a given Odu is born during the process of divination, and like people, that energy has a limited lifespan and will pass. Which is why we don’t keep getting the same Odu over and over again each time we Da’fa (divine Ifa) for someone.

So why then are there only two events which cause a diviner to mark the iyerosun on the Opon Ifa? Since we know that the process is about birth (also as evidenced by the interplay with Odu, Orunmila’s wife, who is by no coincidence of the same name) then we know that there are only two numbers that are of importance and I'll explain clearly why they are important.

One person seeks another in order to become a pair, so that they may procreate.

The pair procreates so that they produce another being.

In those two sentences of sublime simplicity, we see why Ifa chooses only 1 Ikin and 2 Ikin as significant. Further, it shows us why one is marked as two, and two is marked as one.

The odu Odi Meji tells us:

Ojo nla ta’di shasha
A difa fun won ni’di’kunrin
A bu fun won ni’di’binrin
Nijo ti won nmekun oju she’rahun t’omo
Idi ni a apa asha
Igba idi di meji
Nn la a bi’mo

Success depends on perseverance
See how rain drops wear out granite
Thus declared Ifa to the husband
The same was declared to the wife when they sorrowed daily for lack of children
Commence your efforts from bottom upwards
For when two ends meet
A child is born

The most important revelation in this verse is that in the beginning it treats the husband and the wife as separate. It cryptically talks about commencing efforts from bottom upwards, which I believe means to look at themselves fully bottom to top, to see where their problems lie, and when they both can meet as a couple, in understanding of each other, they might be able to truly unite and create one. The key take away is the progression, single person, through understanding joins harmoniously as a pair, and when the pair are in harmony, they produce one.

Further, we see another connection to the "1 to 2 to 1" in the workings of Ifa in Irosun Meji where ifa says:

Eni poroporo laa godo
Eji poroporo laa gosun
Dia fun Baba boo-lejo-o-ba-Ipin-re-wi
Oro o kan Eegun o
Ko k’Oosa
Eledaa eni loro o kan

One person pounds the mortar
In twos do we pound camwood
These were the declarations of Ifa to Baba who is advised “if you have any problems, consult your destiny”
The matter is not that of Eegun (ancestors)
Nor that of the Orisa
It is with destiny, fully and completely

The first line of this ese is a reference to the lone person making their destiny (the pounding of the mortar is done in order to do make food). The second is a reference to the person having gone to the Awo Ifa for divination. We know this because; camwood is the true wood used for Iyerosun, pounding is a reference to the Awo’s fingers pushing into the iyerosun on the Opon Ifa to make the mark of the Odu, it takes two people for there to be a consultation and lastly, the next sentence pronounces that the person must consult their destiny. The last three sentences are a reminder that no matter what the ancestors or Orisa may tell us, it is our own destiny (and thus ourselves alone) that can take the steps towards resolutions. One with problems, needing the second to consult Ifa. Two in consultation, which can only be resolved by the one person. One to two, two to one.

So Ifa creates balance by creating a closed circle. That Odu Ifa marked upon the Opon Ifa, creates a mirror in which we are able to see our problems clearly in hopes that we can find a resolution. Ifa will show us the truth in ourselves.

Aboru aboye aboshishe
Marcos Ifalola Sanchez – http://ifalola.blogspot.com

Ifa is enlightenment

Aboru, Aboye, Aboshishe,

What most people don’t understand when they embark on the path of Ifa is what Ifa’s true purpose is. All too often, as with most religions, people turn to Ifa in their time of need seeking comfort and solace, or a solution to those problems which plague them. If a solution is found, the adherent is drawn deeper into the system of belief. However just as often, if they are unable to find what they seek, they wander and drift looking for some path to provide them with a solution. Those who remain often do so from a sense of relief that they have found something to provide them with the answers they seek. Certainly Ifa can provide this. But more often than not, the deeper meaning of Ifa is hidden, ignored or simply misunderstood.

I believe the true path of Ifa is one filled with reflection, self-analysis and contemplation of the difficult questions left when one tries to understand how we can live harmoniously as one community. Ifa can help you to see the world and yourself for what they truly are. It’s through this understanding that we are able to decipher the roadmap given to us by Olodumare and the true nature of our Ori/Head chosen at the house of Ajala. Ifa is a storehouse of knowledge that acts as a key, opening an understanding of the true nature of any given situation.

So why is it that we know that enlightenment through Ifa requires self-reflection? This excerpt from the Odu Iwori Meji tells us:

Iwori take a critical look at what affects you
If you undergo Ifa initiation (Itelodu)
Endeavor to use your wisdom and intelligence
…
Awo, when you have been given Ifa initiation
Initiate yourself again by using your wisdom and intelligence
Iwori take a critical look at what affects you

Two critical sections of the Iwori meji text point to this interpretation. By reminding us over and over throughout the Ese to “look at what affects [us]”, we are reminded that it is our responsibility to constantly reassess the world around us to see how it is affecting us. Further, there is a reminder to those members of the priesthood who have been given special access to the wisdom of Ifa. It is our responsibility to use our wisdom and intelligence, i.e. don’t assume Ifa will provide the key simply through initiation.

Lastly, Iwori meji reminds of one of the most important yet one of the least stressed concepts for the Awo Ifa, “Initiate yourself again by using your wisdom and intelligence”, it is here where Ifa tells the Awo that initiation alone does not make you a true Awo. It’s only through reflection and contemplation of Ifa that one can achieve an understanding of the initiation one went through, and through analysis and study, self initiation (awareness of the truths of Ifa) can occur.

The Odu Okanran Oturupon reminds us of our need to study in saying:

It is through constantly studying Ifa that we come to understand Ifa
It is through missing the way that we come to know the way
It is the road we have not traveled before that causes us to wander here and there

Ifa ki ko nii mu ni mo Ifa
Ona sisi nii mu ni mo ona
Ona ti a ko rin ri
Nii se ni sibasibo

Further, this excerpt from the Odu Ogbe Ate supports this idea :

…
Orunmila was the person who initiated Akoda
He also initiated Asheda
He equally initiated Araba
Only Orunmila Abonniregun
Was the person we do not know who initiated
Now, after I have been initiated
I will complement it with self-initiation
All those things that are my taboos
I will surely avoid them
I had been initiated
I will re-initiate myself, by myself...

Besides the clear support given to our earlier analysis, Ogbe ate takes things one step further by stating, “I will re-initiate myself, by myself...”. It’s in this statement that Ifa reminds us of one of the most important truths of them all, understanding of truth, is a solitary act. While others can help guide us along the way, in the end we face truth on our own. The solitary act of insight into the true nature of life is why we must travel the final road to realization alone.

It’s this epiphany that leads me to my next important, but potentially controversial statement.

Ifa is the path for everyone and no one.

The seemingly zen contradiction in this statement is an understanding that Ifa can provide universal truths to all those who seek it, while simultaneously acknowledging the solitary and unique nature of the epiphanies of truth. Truth reveals itself to each person in the way that person will understand it, and Ifa is but one path to Truth.

Self-realization

In order for any follower of Ifa, Awo and adherent alike, to benefit from the wisdom of Ifa, they must each have smaller revelations of truth. During each session of Ifa divination (D’afa), Ifa reveals an Odu which is drawn on the Opon Ifa. This process is meant to provide a mirror through which the devotee can recognize themselves and the truth of their situation in a given moment in time. As noted in earlier writings, D’afa (with the exception of major initiations such as Itelodu) is meant to provide a momentary glimpse into the true nature of a person’s life situation. This includes their actions, the actions of others, and the nature of people.

Oworin Obara is a perfect example or our need to use Ifa as a mirror:

She sees me. I don’t see her.
This was the teaching of Ifa for Owa
They said that which we are looking for is near us
But we do not recognize it
Orunmila, Witness to Destiny, said:
The very thing we are looking for is near us
But our lack of knowledge prevents our seeing it

O ri mi. N ko rii
A difa fun Owa
Won ni: ohun ti a nwa nbe nitosi eni
Afi aimo eni
Orunmila, Eleri ipin, o ni:
Ohun ti a nwa nbe nitosi eni
Afi aimo eni ni kii je ka rii

Ifa is knowledge that provides us with the key to unlocking the door to that which we seek. If only we use it, we can recognize what we are looking for, and fulfill our destinies.

Ifa will enlighten us, if we take the time to reflect on, and apply the wisdom which it gives to us…

Aboru, Aboye Aboshishe
Marcos Ifalola Sanchez

Character and sacrifice

Aboru aboye aboshishe.

I have seen the wicked go to Ifa, to make sacrifice so that they may succeed in their wicked ways.

I have seen the Ifa priest, accept that empty sacrifice duped by the veil money has laid upon their eyes.

I have seen the people of my faith expect their problems be solved by throwing sacrifices at them without for one moment thinking about the role they play.

I have seen person and priest alike sling mud so that their dirty clothes might seem brighter

What good is it all without character?

Ifa says in the Odu Irete Oyekun:

Orifusi, father of Elu, was searching for a way to avoid death
So that death would no kill him, his children and his wives
They said: If you want to avoid death
You must sacrifice and follow the teachings of Ifa
Ifa will teach you the conduct and character
Which will enable you to avoid death
They said when you sacrifice, you should begin doing good from this day on more then ever before
For your sacrifice is in vain, if your character is deficient
Therefore, you should take the sacrificial pigeons and chickens home
You should release them
You should not kill them
You should give them food if they come to eat at your house
And you must not kill anything whatsoever from this day on
For one who does not want death to kill him
Should not kill anything whatsoever

Orifusi baba Elu nwa ibi a ba ye iku
Si ki o ma le pa oun omo re ti aya re
A niki bi e ba wipe ki iku ma le pa eyin
Ki e rubo ki e si wa te Ifa
Ifa yoo ma ko eyin, ni ise ati iwa
Ti kii jeki a ku
Won ni bi e rubo
E beresi rere-ise lati oni lo ju ti atehin wa.
Lasan ni e rubo, bi e ba din iwarere
Ki e ko awon eyele ati adiye lo si ile eyin
Ki e ko won dasile
Ki e ma se pa won
Ki e maa fun won ni ounje bi won ba je wa ile
E ko gbodo pa ohunkohun lati oni lo
Nitori eniti ko fe ki iku pa oun
Ki o ma se iku pa ohunkohun si.

Clearly Ifa tells us that it is character that can trump any sacrifice made, and that no matter the amount of money, food or goods offered to the Orisa, if one does not have character, that sacrifice is made in vain. Characterless existence is the doom of those who’s tongues breed hate, who’s hearts breed distrust and whose hands work only for their own furtherance, and not that of the community. Without character, we will only be eaten by our own greed and avarice, and if we surround ourselves with these things, whether in our choice of friends, our choice of “clients” or our own actions, in the end, we will be outcast, with no remedy to make right that which is wrong.

Ifa says in Okanran Oworin

Letting people practice cruelty supports the cruel person
Allowing people to do evil sustains the evil person
The was the teaching of Ifa for those who would not listen
Who said that Orunmila was giving too many warnings about wrong doings
And that they would do what they wanted
They were doing evil
They were committing acts of cruelty
And things in life were going well for them
People went to report this to Orunmila
Orunmila said that regardless of how long it may be, the one who rewards and punishes will come around again and again
He will relieve people of their burdens in the end
He will go about his work quietly
And when he comes, all of them will run
They said we should sacrifice
So that permissiveness towards cruelty and allowance of evil
Might not get an opportunity to become a part of us
And so that our companions and peers might no deride and show contempt for us in the end

Jeko Seka ngbe osika
Jeko Seka ngbe asebi
A difa f’awon afoigbo
Ti wipe Orunmila nkilo oran ju,
Ti inu awon li awon maa se
Won nse ibi
Won nse ika
Ohun aye ndara fun won
A lo wi fun Orunmila
Orunmila ni: bobapetiti elesan nbowa ayika gbirigbiri
O tumo l’eru kale
A se jeje sise
Bi o ba de gbogbo won a sa
Won niki a sebo ki “Jeko Seka” ati “Jeko se bi”
Ma le raye bosi ikun eni
Ik awon egbe ati ogba ma ba fi wa rerin eleya ni igbehin

Ifa clearly warns us of the age-old adage Quien con perros se echa, con pulgas se levanta (sleep with the dogs, and you’re going to get fleas). Slowly and insidiously, if you surround yourself with evil and cruelty, it will inevitably affect your mind, your decisions and your life. Character is something to be thought about, contemplated and nurtured. Without this attention, it will slowly die, and in the end leave us without community, and without recourse, since without character, our sacrifices remain empty offerings.

So if character is our responsibility, and we know that if we surround ourselves with evil and corruption, we will eventually become corrupt, is it not important for us to understand who our true friends are, so that we may create a community around us that will support us equally in sunny or stormy weather? Certainly Ifa tells us in Ogbe Ate:

Let us close our eyes and pretend to be dead
So that we may know who will mourn for us
Let us walk unsteadily and pretend to stumble
So that we might see who will express concern
It would not be a bad thing, even if we could count on only one person
But who will remain is difficult to determine
This was the teaching of Ifa for Orunmila
When he was going to make people think that he was dead
So that he might know who were his true friends
He was advised to offer sacrifice
He heard and complied
Orunmila who was said to be dead, was not dead after all
He discovered that their mourning was a mourning for themselves
And their fasting in sorrow was a fasting for themselves
Only his true friends remained to mourn him and help his family

K’a diju, k’a pe a ku
K’a m’eniti yoo sunkun eni
K’a burin-burin k’a kose danwo
K’a mo eniti yoo seni pele
Ko ni buruburu bi ko ma kenikan pere mo ni
Sugbon eniti yoo ku l’a o mo
Difa fun orunmila
Nigbati o nfi iku tan won je
Ki o mo eniti nbe ore oloooto re
Won niki o rubo
O gbo; o rubo
Orunmila ni e pe a ku ko ku mo o
O wa rip e ekun ara won ni won nsun
Pe aruwe ara won ni won ngba
Awon ore oloooto re nikan ni nbe l’ehin ti nsunkun ati tin ran awon ara re lowo

Ifa tells us without good character, nothing is sustainable. Without good character, sacrifice is empty. Without good character, we are meaningless.

Aboru Aboye Aboshishe
Marcos Ifalola Sanchez

Thoughts on Osun in Trad. Yoruba and Lucumi practice

Aboru Aboye Aboshishe,

Someone was posing a question about Osun of lucumi (not Oshun), this connection occurred to me. Osun for traditional Yoruba practitioners lies only within the realm of Ifa, other Orisa priests don't own/consecrate the staff of Osun (though it often looks similar to the staff of Osayin, which is also iron, and also has birds, but is in fact different. Osayin satff usually have only birds, often 16, an Ifa Osun, held only by Ifa diviners, usually has only one (sometimes two) and the conical shaped bells, the whole staff then prepared with medicines).

The bird at the top of an Ifa Osun is referred to as the "bird of Ifa." and is said to invoke the power of the hawk (asa), symbolizing the diviner's ability to address problems expediently and effectively. Now this is where it gets interesting. If as Wande Abimbola notes in his book on Ifa Corpus, one of the main purposes of Ifa is to get in touch with one's Ori, as evidenced in ogunda meji when Ifa says:

Death, disease, loss, paralysis and wickedness
were all staring at Orunmila
they said that one day
they would kill him
Orunmila then set down his divination instruments ready to consult his Ori

Iku, arun, ofo egba, ese
Gbogbo won ni nyo Orunmila wo
Won nwi pe ojo kan
Ni awon o pa a
Ni Orunmila ba gbe oke Iporii re kale

If then the hawk on the top of the Osun is meant to represent the Diviners ability to see, get in contact with Ifa, in this case to understand the wishes of a devotees Ori, it's a quite simple leap to see where the lucumi use Osun to represent Ori (or "crown" as they refer to it) and further to say that Osun "falling" is representative of a message for the aborisa who's Ori/"crown" it looks after. The one big difference is that in the diaspora other Orisa priests took up "preparing" Osun, even though Osun for Traditional Yoruba practitioners is only in the realm of Ifa.

Odabo
Ifalola

Taking the "I" out of Ori ...

Aboru Aboye Aboshishe,

I should start by saying, that though I try to help others, I probably don't do enough, and I'm certainly not perfect. That said, after spending several years online in various chat rooms, list-servs and websites, to this day it is a rarity to see people talking about community service, charity, the role of the Orisa traditions in helping others, beyond those questions meant to help themselves directly or in-directly. Sure, we see the occasional talk about a sick child/person being helped, even an osha done for "free", or someone in need getting a free reading, but they are overshadowed by what I think of as the Botanica 'buy your solution' mentality.

Perhaps buying our salvation is a self fulfilling destiny in our Botanica consumer culture, which is just an extension of the larger multi-billion dollar self-help industry. Go to the botanica, buy a love candle to get a lover back, don't move on... take a wealth bath and feed Esu, don't work harder and educate yourself...wear an Oshun ileke and attraction perfume to bring new love, don't get yourself out to meet new people and care for your growth...Receive the guerreros and feed Oshoosi to stop that lawsuit/police conviction, don't own up to what you did and lead a good life...kill your enemy using sarabanda, don't press charges or mind your own business or avoid them...The list goes on.

Have we simply created our own multi-million dollar Orisa salvation industry? We'll make you feel good, and give you the answers you want to hear, but not base any of it in reality and tell you the hard things that you yourself need to do? (because then you might not come back to us for more work). Now, Botanica's fill a need as suppliers, but have you seen some of the "candles", "oils" and "baths"? These items create a aura of quick fixes that insidiously and subtly invade our thoughts. Sure there are those that won't accept anything but the mystical help of the "other" to do things for them, but can't that be tempered with sound advice from the oracle like. Get a job...Go for job training...find a different lover...move out...leave your enemy alone, and if they bug you, press charges...find a hobby...better yourself...give to your community...

Certainly not everyone is like this, there are wonderful people in this tradition, some of them own Botanica's. But, has this mentality pervaded our tradition in so many subtle ways that we no longer realize it. Even amongst the priestly ranks the "me" or "I" is prevalent. We see it in these conversations: "my godchild isn't listening to me"...You have to do Osha..Respect my "crown"...I'm "crowned" with XYZ Orisa...I "gave birth" to you...In "MY" ile, this is the right way to do it... So the question needs to be asked, where has the community gone? Where has charity gone? Why are we so focused simply on "crowning"/initiating? To what end does that truly serve? Why is it that we believe that Ebo solves everything? and the most difficult question of all:

Where did we lose focus on development of the self? And when did we forget that we are part of a community and have a responsibility to help others, priest and layperson alike?

Ifa says we are a community, and we have a responsibility to our community. We are not unlike so many of the other religious traditions of west and east, we have a communal calling, we re responsible for more then ourselves, we have simply forgotten it, and as is so easy in our consumer culture, we have focused on our own problems. As priests, we have even more responsibility, not only to help others, but to help others understand that they too are responsible to their greater community at large.

In Osa Ogunda Ifa says:

The anthill is the place of deliberations of the eerun ants.
Asuwa, a grouping together in harmony, is the place of deliberations of human beings.
It was through the principle of grouping together, that the earth was created.
It was through the principle of grouping together, that heaven was created.
And it was in the form of collectivities that beings descended on earth.
All inclusive was the grouping together when beings were first created.
All embracing was the grouping together when beings were completed.
Formed into collectivities were beings, when they rained down on earth.
All goodness became a grouping together in harmony.
The grouping together of the strands of hair covered the head.
The grouping together of hairs on the chin became an object of attention.
The grouping together of trees became a forest.
The grouping together of the eruwa grasses became a savannah.
The grouping together of beehives hold up the roof of the house.
And the grouping together of the Ita ants led to their covering the earth.
Alasuwada, Great Being who creates all beings in groups, we ask you humbly,
That you grant us things gathered in groups
So that they bring together all things good for us.
Bees for swarms
Eeran plants grow together on the farm.
Brooms are formed from bundles of twigs.
Eeran grass grows in bunches on the plains.
And the elegiri birds form flocks

It is as a grouping together that we encounter the grassland
It is as swarms that the locusts consume the farm
It is in several colonies that we find termites in their mounds
It is in groves that we encounter the ekunkun trees on the water's edge
It is in clusters we find oore grass at the riverside
It is in schools that we find egbele fish in the ocean
It is in groups we encounter the dragon fly
And the adosusu leaf is never found alone

Dews pouring lightly, pouring lightly
Were used to create the world
And likewise was done to create the earth.
So that goodness of togetherness could come forth at once.
Indeed all goodness took the form of a gathering together in harmony.

Now, if one Ori encounters good,
It will spread out and touch two hundred
If my Ori is good
It will spread out and touch you
And if your Ori is good,
It will spread out and touch me
For if just one Ori experiences good
It will spread out and touch two hundred.

Asuwa ni toyin
Asuwa leeran nhu ninu oko
Asuwa ni to susu owo
Asuwa leeran nhu ninu aare
Asuwa ni ti elegiri

Asuwa laa bodan
Asuwa lesu nfiijoko
Asuwa opo suu laa ba ikan inu ogan
Asuwa laa ba ekunkun let omi
Asuwa oore lodo
Asuwa laa ba lanilani
Asuwa laa beja egbele lokun
Ewe adosusu kii duro loun nikan

Iri tu wili, tu wili
Lfi dale aye
la bu da ile
kire susu ko wa su piripiri
ire gbogbo d'asuma

Nje, bori kan ba sunwon
A ran igba
Ori mi to suwon
lo ran yin
Ori yin to sunwon
Lo ran mi
Bori kan ba sunwon
A ran igba

Certainly Ifa believes that all beings need to be in groups to survive, that was how they were created. Which means, we are not only responsible to ourselves, but to the group that allows us to survive in the world. So what does Ifa say is our responsibility? Ifa lays out for us in Irosun Iwori, not only our path to ending the cycle of re-incarnation, but what Olodumare sees as our goal in this world.

Irosun Iwori says:

Let us do things with joy.
Those who want to go, let them go.
Those who want to stay, let them stay.
Surely, humans have been chosen to bring good into the world.
The All-knowing One, priest of Orunmila, divined Ifa for Orunmila.
He said the people of the world would come to ask him a certain question.
He said that Orunmila should sacrifice.
Orunmila heard and complied.
One day all kinds of people, good and those who do not allow good in other people's lives gathered.
They then went to Orunmila
They said: "Coming back and forth to earth tires us, Orunmila.
Therefore, please allow us to rest in heaven."
Orunmila said: "You cannot avoid going back and forth to earth,
Until you bring about the good condition that Olodumare has ordained for every human.
After then you may rest in heaven."
They asked "What is the good condition?"
Orunmila said: "The good condition is a good world:
A world in which there is full knowledge of all things;
Happiness everywhere;
Life without anxiety or fear of enemies;
Without clashes with snakes and other dangerous animals;
Without fear of death, disease, litigation, losses, wizards, witches or Esu;
Without fear of injury from water or fire;
And without fear of poverty or misery.
Because of your wisdom, your compelling desire for good character and your internal strength.
The things needed to bring about the good condition in the world then are:
Wisdom that is fully adequate to govern the world;
Sacrifice; character; the love of doing good for all people, especially those who are in need,
And those who seek assistance from us;
And the eagerness and struggle to increase good in the world
And not let any good at all be lost.
People will continue to go to heaven;
And they will go back and forth to earth after their transfiguration,
Until everyone has achieved the good condition.
Thus, when the children of Oduduwa gather together,
Those chosen to bring good into the world are called human beings or the chosen ones

K'a fi'nudidun see
Eni maa lo ki o maa lo
Eni maa dehin ki o maa dehin
Dandan eniyan ni a yan ki won mu're lo saye
Morantan awo Orunmila l'o difa'f'Orunmila
O ni awon omo-aye nbowa bileere oro kan
A niki Orunmila rubo
Orunmila gbo; o rubo
Nijokan oniruru eniyan, awo eniyan rere ati awon eniyan ma jeki l'eniyan sunwon gbarajo
Won to Orunmila wa
Won ni ipaara aye yi su wa Orunmila
Nitorinaa ki o jowo jeki a simi si orun
Orunmila ni eyin ko le sai maa paara ode-aye
Titi eyin yoo gi de ipo rere naa ti Olodumare ti yan fun gbogbo eniyan
Lehinnaa ni eyin yoo simi si orun
Won ni: kini ipo rere?
Orunmila ni ipo rere naa li aye rere:
Aye amotan ohun gbogbo;
Ayo nibi-gbogbo;
Wiwa laisi ominu tabi iberu ota;
Laisi ija ejo tabi eranko buburu miran;
Laisi iberu iku arun, ejo, ofu, oso, aje tabi Esu;
Laisi iberu ifarapa omi tabi ina;
Ati laisi iberu aini tabi osi,
Nitori ogbon yun iwarere ati agbara inu.
Ogun ti yoo gbe wa de ipo rere naa
Ogbo ti o po to eyiti a le fise akoso aye
Irubo, iwa, iferan oore-sise fun gbogbo eniyan, ni pataki julo awon ti ise alaini,
Ati awon ti o nfe iranlowo lodo wa;
Itara fun ati sisa ipa lati fi kun ire ti o wa ni aye
laijeki ire eyikeyii ti a ti ni lo.
Awo eniyan yoo maa lo si orun.
Won yoo si maa pada wa s'ode aye lehin iparada won,
Titit enikookan yoo fi de ipo rere naa
Nitorinaa nigbati awon omo Oduduwa pe jo,
Awon ti o yan lati ko ire wa s'ode aye ni a npe ni: eniyan

Ifa is a communal experience. Ifa expects us to respect our community. Ifa expects us to help those around us in need as much as we help ourselves, if for no other reason so that we may reside in Orun with our ancestors, our celestial community.

Ifa has a message beyond money, beyond self-aborption, beyond power and beyond politics.

Ifa is a way of life.

If we choose to listen, Ifa can teach us how to live with ourselves as a part of a larger community for the betterment of all.

Odabo,
Marcos Ifalola Sanchez

"Stealing" godchildren, loyalty and other claims...

Aboru aboye aboshishe,

In a recent conversation I had with a friend, I heard someone talk about one santero (olorisa) "stealing" godchildren from another person. I've even heard this said about me. In fact, in all the years of this tradition, I've heard this claim over and over again from a variety of people, some who surprised me. The reason I found this such an interesting, and almost absurd claim, was that "stealing" implies ownership. I would go one further, in that this same conversation is also heard not just about godchildren, but also about "clients" (which is also another word I've always found odd, as if we as priests are simply selling our religious services). Again, there seems to be some implied sense of ownership which I've always found uncomfortable. Are we as adherents simply some type of chattel to be held on to or collected by priests?

Further, there's the person who may do their Dosu/Kariosha ceremony with one godparent, and then leave for whatever reason and do other ceremonies in another Ile. Godparents get riled and appalled they may choose to leave, and get up in arms saying they must according to some "law" do their additional ceremonies with them. Perhaps it's tradition, but I see no theological foundation. It's as if they think the Orisa will be offended that they have left their godparent. We have our Ori, we have freewill, for good or for bad, but Orisa will never be upset with us if we choose to take a path that might separate us from our godparent, as long as it's done respectfully. I have yet to hear one person point out an Odu Ifa that says you have to do everything with one godparent, nor have I heard one decent logical argument for it. In fact, at least in the traditional yoruba experience I've had so far, it's common for Awo Ifa to travel to other cities even, to learn from Awo Ifa that are not their Oluwo or Ojugbona. But that is only traditional Yoruba Ifa.

I find all of this odd, and disconcerting, though certainly very human. As priests, it seems to me, our obligation is to caring for the Orisa, to give good counsel to those who seek it in the name of Orisa, and to our own health and welfare. It doesn't seem to me that there's anything in our initiations, theology, or life, that gives us any right to claim someone else. Whether that be as a "client" or as a "godchild", everything is based on freewill. Certainly we might hope that someone will continue to come to us for support. And if we extend our support to them beyond simple initiation and divination, to more personal areas in their time of need, we can hope that they will also support us as well. That doesn't, however, seem to me to imply that there is any requirement on their part except to be a good human being, and be respectful, even if that means leaving respectfully.

The other thing that concerns me is when I hear folks ranting about bad students who leave them, or aren't "loyal". Is wisdom meant to be passed only based on loyalty? or to people that will forever remain with one person? Certainly loyalty is a good and important trait, but you can be a loyal person, and also an evil one. Isn't it our obligation as priests to pass on our knowledge to those that will use it to do good? to service people in a charitable and fair way? with loyalty being only of secondary importance? What does that mean anyways, if they disagree with us, or decide they have different ideas, that doesn't make them less of a priest.

I guess I talk about all of this because this sense of ownership behind words like "stealing" the veiled implications of words like "loyal" and the sense that someone can only work with their godparent or they're bad, concern me. They seem to place the focus in the tradition on possession of assets. Aren't we as priests supposed to help others and give our knowledge and wisdom without expectations? To be very clear, I'm not suggesting we train people we think are unethical or evil. We also have a responsibility to train other priests to pass on that knowledge to others for good, and to help as many as possible. It just seems that people need to stay out of a sense of love, not out of a sense of obligation.

In the Odu Oturupon Obara Ifa says:

Ola silo n'ile; ola dehin s'ile
A difa fun Iyamooke
Won ni omo naa ti o bi ko nii ku ko nii lailalaafia
Sugbon omo naa ko nii gbe odo re nigbati o ba dagba
won niki o wa rubo ki omo naa baa ni aye rere
O gbo; o ru

Honor goes forth from the house, and honor returns to the house
This was the teaching of Ifa for Iyamooke, the mother who knows how to nurture
They said that the child she gave birth to would not die or be unhealthy
But the child would not stay with her after she grew up
They said she should practice sacrifice so that the child might have a good life
She heard and she complied

Ifa says, we don't even have the expectation our own child wil always stay with us, but we must sacrifice for them regardless, so why would a godchild be any different...

Odabo,
Marcos Ifalola Sanchez

Discourse on Ifa Symbology and Meaning II: Place of Ori in Ifa Divination

Aboru Aboye Aboshishe

It has been the subject of many a debate inspired first by the advent of phone psychics and furthered with the mass appeal and broad acceptance of the Internet, world wide web and email. Where and when is distance divination (divination sessions in which you are not physically present) appropriate or is it appropriate at all? This idea leads us to the more important question, which is, what is the role that Ori plays in the process of D'afa (Ifa divination). Ori and Ori Inu being relatively new topics in the diaspora, and a sometimes elusive and esoteric things, I'd like to start out with an Ese Ifa to show just how important and significant our Ori is to us.

The odu Irete Ofun says:

Atefun-tefun
Dia fun Okanlenirino Irunmole
Won nlo sode Apere
Atefun-tefun eyin oni
Awo Ori lo dia fun Ori
Ori nlo sode Apere
Won ni ki won sakaale ebo ni sise
Ori nikan0nikan ni nbe leyin ti nsebo
Ebo Ori waa da ladaju
Nje Ori gbona j'Orisa
Ori ma gbona j'Orisa
Ori nikan-nikan lo ko won l'Apeere
Ko si Orisa to to nii gbe
Leyin Ori eni
Ori gbona j'Orisa

He who prints the chalk on the back of crocodile
He was the Awo who cast Ifa for the 401 Irunmole
When going to Apere (a state of perfection)
He who prints the chalk on the back of crocodile
The Awo of Ori who cast Ifa for Ori
When Ori was going to Apere
They were all advised to offer sacrifice
Only Ori responded by offering the sacrifice
The sacrifice of Ori had been abundantly rewarded
Ori is higher then all Orisa (deities)
It is only Ori which reaches Apere, the perfect state
No other Orisa (deity) can give support
Outside of one's Ori
Ori is higher then all Orisa (deities)

If we begin our look at the ritual process of d'afa with the understanding that Ori is higher then all Orisa, it helps us to place the correct importance on the devotee and their physical location. In any D'afa, we always begin with the chanting of prayers, marking of symbols on the Opon Ifa in Iyerosun, and manipulation of the Ikin. I'll go deeper into these processes in a separate piece, but for now we'll focus on the most basic explanation of why they are done. The Opon Ifa, is essentially a portal, an opening through which one can relay the messages of Ifa to a devotee. In Otura-rera (Otura Ogunda) Ifa says:

Igbo teere kan ko
Odan teere kan do
Ona were-were-were kan ibi a n re
Dia fun Alaiku
Omo ayelohun kere
Oruko ti aa pe Opon-Ifa
Won ni ko rubo si laiku araa re
o gbe'bo, o rubo
Ko pe ko jinna
E wa ba ni laiku kangiri
Aiku kangiri laa ba ni lese Ope

The slender forest reached the farmland
The slender savannah reached the brook
The small footpaths reached our destination
These were the declaration fo Ifa to Alaiku (that which will not die)
Offspring of he who possesses a strong clear voice
The name given to Opon Ifa
He was advised to offer sacrifice for longevity
He complied
Before long, not too far
join us where we enjoy everlasting life
Ever lasting life is enjoyed at the foot of Ope, the holy palm tree

The first three lines of this stanza reveal several important ideas, first that we are on a journey, but most importantly that that journey involves a change, in this case a change of scenery, but metaphorically speaking, a change in our path (as referenced in the early article on symbology with the marking of the crossroads on the Opon Ifa). The Opon Ifa represents the acknowledgment of the ever changing forces of nature and the change in Odu from one reading to the next. This is beautifully expressed in the third line where Ifa says, "the small footpaths reached our destination", which is meant to be a visual metaphor of the markings of the Odu in the Iyerosun. Like small footprints in dirt or sand, we mark the Odu on the Opon Ifa, and with the final push of our finger in the Iyerosun, we reach our final destination, the Odu which marks the energy/scenery that is present in our lives.

The stanza goes further in referencing the Opon Ifa as Alaiku (that which will not die), telling us that, no matter our own destiny to rejoin our ancestors in Orun, Opon Ifa, and by extension, Ifa, will not die, it was here before us, it will remain after. Or, as the stanza indicates "where we enjoy ever lasting life" a clear reference to Orun. And as finale, the stanza references the holy palm tree, where Ikin are gathered for use in communicating with Ifa, the medium of communication.

So it is that the Babalawo first awakens the spirit of the Opon Ifa, through prayers, and the markings of certain symbols upon it. After that process, the Awo Ifa awakens the spirit of Ifa through the Ikin which were given to people so that they may communicate with Ifa in order that they may know their destinies and have a means to correct/perfect them. The Babalawo begins with the ritual counting, ensuring that he has only 16 Ikin, which represent the 16 Major Odu Ifa (meji's). Through a variety of gestures/movements done while praying, the Babalawo awakens the spirit of Ifa within the Ikin, which are considered to be Ifa's mouthpieces (in the same way the cowrie(merindinlogun) are mouthpieces of the Orisa). The vibrations of the chants, spoken from an Awo who has been initiated, combined with the rubbing of the consecrated Ikin in their hands and on the Opon Ifa, are the rituals for arousing Ifa so that Ifa may birth/reveal for the devotee the Odu and the Odu's energies which are affecting them and their destiny at that moment.

We now arrive at a critical moment with regards to our question. We understand that Ifa is meant to reveal peoples destinies to them, and help them navigate the difficult waters so they may achieve happiness and success in life. Though we know that Ifa is everywhere and embodies all knowledge, the babalawo, just before casting Ifa, gives the Ikin to the devotee to hold, pray to, and finally touch their head (Ori) and their chest. It's this seemingly small, but extremely significant act which acknowledges the importance of the devotee in D'afa. By praying to the Ikin, and by touching our Ori with them, we let Ifa know that it is the devotee's Ori's destiny which is in question, and upon that question Ifa must answer. This is the first in a series of critical steps that are required for Ori to make so that Ifa may focus on the questions at hand and also so that the first Odu cast by the Babalawo is for the person's Ori, and their Ori alone. It is also the moment in which a person's Ori gives consent to the D'afa and as we are reminded in Ogunda Meji:

Ori pele
Atete niran
atete gb'ni koosa
Ko soosa ti i da ni i gbe
Leyin Ori eni

Ori, I hail you
You who do not forget your devotees
Who blesses devotees more quickly then the other Orisas
No Orisa blesses a man
Without consent of his Ori

Once the first Odu is marked on the Iyerosun, the energy of the Odu which is manifesting is made clear, like footprints in sand show the direction and destination of a person. At this point, the Babalawo, and Ifa actively engage the person's Ori in order to determine whether the energy of the Odu comes with ire or ibi (osogbo for lucumi pracitioners) through use of the Ibo (determinants). Here it becomes critical for the person to be actively engaged in the process of d'afa, because what most people don't understand, is that the process of d'afa is as much about consulting Ifa as it is about consulting one's Ori (as noted in the above Odu). And further, one's Ori (though their choice of destiny, and through their choices made here on earth) can bring about ibi, avoid ibi, achieve ire and ruin ire. This is made clear in the Odu Oyekun Meji which says:

Owo ewe o to pepe
Ti agbalagba o wo akeregbe
Ishe ewe be agba
Ki o ma she ko mo
Gbogboo wa ni a nishe a jo mbe 'raa wa
A dia fun Orunmila
Eyi ti akapoo re
O pe lejo lodo Olodumare
Olodumaree waa rannshe si Orunmila
Pe ki o waa so idi naa
Ti ko fi gbe akapoo re
Nigba ti Orunmila de iwaju Olodumare
O ni oun sa gbogbo agbara oun fun akapo
O ni Ipin akapo ni o gbo
nigba naa ni oro naa
Too waa ye Olodumare yekeyeke
Inuu re si dun
Pe oun ko da ejo eekun kan

A child is not tall enough to stretch his hand and reach the high shelf
An adults hands can not enter the mouth of a gourd
The work an adult begs a child to do
Let him not refuse to do
We all have work to do for each others good
Ifa divination was performed for Orunmila
About whom his devotee
Would make complaint to Olodumare
Olodumare then sent for Orunmila
To explain the reason why
He did not support his devotee
When Orunmila got to the presence of Olodumare
He explained that he had done all in his power for his devotee
But that the destiny chosen by the devotee made his efforts fruitless
It was then that the matter
Became quite clear to Olodumare
And he was happy
That he did not pronounce his judgment on the evidence of only one of the two parties.

We see that even Orunmila can not change someone who has chosen bad Ipin (destiny), be it while on Aiye, or before coming to earth in Orun at the house of Ajala. So it is critical at this point that Ori (and by extension Ori Inu or spiritual head) be present in order that you first, are connecting Ori to Ifa so that they may communicate, secondly that your Ori is there to communicate it's own wishes and knowledge of your destiny through the manipulation of the Ibo (determinants i.e. small rock, cowrie, seed, efun etc. that are given to you to see if Ire or Osogbo occur and yes/no questions), and lastly, so that once you have that knowledge, your Ori can assist in the process of appropriate ebo, addimu, ewoo to bring ire and avoid osogbo (again through usage of the Ibo). And, we are further reminded, though we might desire a certain result, if our Ori is not in alignment with destiny, we may not be able to achieve it regardless of Ebo, intention or desire, which is no fault of the Babalawo.

This I believe outlines the interplay between Ifa and Ori Inu, and shows the importance of being physically present when D'afa is performed, so that the revelations of Ifa are clear and in alignment with the Ori Inu and Ipin of the person. Certainly, being Eleri Ipin (witness to creation) and holding all the knowledge of the world, Ifa doesn't "need" the person to know what's goin on. However, in order that the person's Ori Inu is in alignment with Ifa, it's critical that it be present to represent itself, and fully hear and respond to the revelation Ifa makes for it. It is this interactive process, that makes the Ifa oracle an accurate and responsive form of divination truly like no other.

Are there exceptions? Can "distance" D'afa be performed?

Yes, however these are just that, exceptions. They should not be a regular form of divination and in my opinion performed only by people you have a formal connection to. Ideally, i believe that one should also have a metaphysical connection to the Babalawo and their Ifa through initiations like Isefa, Awofakan, Ikofa, Itefa, so that Ifa has made a formal recognition of your acceptance of the practice, and there is a metaphysical link to the Ikin that will be used to divine for you. But I stress that these should be exceptions and not normal practice. Receiving divination by phone or email separates the devotee and their Ori Inu from the process, and as we know in all Orisa practices, the physical connection to the Orisa is as important as the metaphysical one. If it were not, we could simply initiate ourselves and declare that we are priests, which we all know, is not possible, only Orunmila is the one who we do not know who initiated. An excerpt for the Odu Ogbe Ate states:

Orunmila was the person who initiated Akoda
He also initiated Asheda
He equally initiated Araba
Only Orunmila Abonniregun
Was the person we do not know who initiated
Now, after I have been initiated
I will complement it with self initiation
All those things that are my taboos
I will surely avoid them
I had been initiated
I will re-initiate myself, by myself...

Odabo,
Marcos Ifalola Sanchez

Vengance shall be mine . . . righteous living.

aboru aboye aboshishe,

One topic which is not often discussed is that of righteous living, specifically as it relates to the idea of ultimate payment for our actions here on Aiye (earth) or in the afterlife in Orun (heaven). While seeming a judeo-christian concept, these are in fact ideas which permeate many religions, including Ifa. For instance, Ifa says;

Ogunda bede (Ogunda Ogbe)

Eke a pa elekee
Odale a pa Odale
Oun ti a ba se nisale ile
Oju Olodumare nii too
Dia fun Amookun-se-ole
To ni oba aye ko ri oun
Bi oba aye ko ri o nko
Oju Olodumare nwo o

Lying (gossiping) will kill the liar
Betrayal will kill the betrayer
Whatever you do in a hidden place
Almighty Olodumare is aware of
These are the declarations of the oracle to
he-who-uses-cover-of-darkness-to-steal
And he says nobody takes notice
If worldly kings did not see you
Almighty Olodumare is looking at you

Certainly, here we are left with the clear idea that although our transgression may not be viewed by the authorities, there is a divine authority, Olodumare, which will take notice and exercise justice in the end. Though I have not yet found Odu regarding the gate of heaven where we dig our "pit of sorrows" as noted by Chief Elebuibon in "The Healing Power of Sacrifice", I do believe that there is a link to between our earthly activities and our digging and subsequent filling of our pit of sorrows. I believe it's in the pit of sorrows that we dig for the transgression that we have committed in earlier incarnations, hoping to avoid those problems again. And finally after our digging and filling, we are allowed to incarnate on aiye once again. The idea of incarnation is clarified for us in the Odu Ika Ofun, which states:

Aje bori ogbon
Otosi so opo oro
A bu ni lole omo oun ti nse'ni
A kunle a yan eda
A dele aye tan
Oju n kan gbogbo wa
Eda ose pada loo yan omiran
Ayafi bi a taye wa

Wealth surpasses wisdom
A poor person utters ineffective words
Those who castigate us as being lazy do not understand our predicaments
We knelt down and chose our destiny (in heaven)
While on earth
We are all in a hurry
We cannot go and change our destiny
Unless we re-incarnate

And so Ifa clearly creates a link between our incarnations and those deeds which we make. But while our own Ori can only be blamed for our wrong doing, Ifa reminds us that Olodumare is watching our every move. Further in the Odu Ogbe Ate, Ifa states:

Bi iwaju ika ba dara
Eyin ika ko nii sunwon
A kii fi ika di eru ko gun gege
Dia fun otito-inu
Omo otite afitele tireletirele
Olodumare lo ni ile
Olodumare lo ni Idajo
Esan ni ti Olodumare
Oba mi yoo san-an-fun onikaluku
Gege bi ishe owo won

Even if the lifetime of wrong-doing is pleasant
the end of wickedness will not be good
we can not use evil to secure goods and expect them to be anchored firmly
These were the teachings of Ifa for the upright one
the offspring of the initiated one who treads the earth with humbleness
Olodumare is the lord of the land
Olodumare is the owner of judgement
Retributions belongs to Olodumare
The king of the world will reward everyone
precisely according to the work of their hands.

This last Odu is particularly interesting because it has a rather biblical tone to it. Some might say that perhaps this was a biblical influence on Ifa. However, others might say, perhaps Ifa had an influence on the Bible? Certainlly we know Ifa is old enough... And yet others might say it's mere coincidence, since these seem to be themes that are shared across many religions including those of non-judeo christian origin.

I certainly believe that the idea of a just God that is the eventual judge and jury can be the production of a logical mind. If we are the weak, it gives us hope that we might in the end receive justice. If we are the strong, it too has logic, in that it stops those that might be more powerful then us, that they give pause when trying to do wrong to us, as there is almost always someone who is more powerful ...

Ifa as a corpus, I think is meant to reflect all the possibility in people, and reflect those traits that can help people as a race survive. Ifa is, in essence a guide to self preservation, created by Olodumare for man . . . only the Yoruba called it, aligning yourself with your destiny. For if preservation of the race is not our destiny, we can only be destined to die. And that's no good.

Marcos Ifalola Sanchez