Contemplation on the odu Oshe Ogunda

Humankind brought to its knees by an invisible enemy
Perfectly amoral and silently efficient
A killing machine whose defeat requires we look
Closely at ourselves and others
Like a trojan horse entering the most sacred of temples
We do not know if our enemy stands next to us or is us
We are each in time revealed
Whether through word deed or lack thereof
That is the cruelty of this enemy
Until we are humbled by its power and act accordingly
We can will not win
We can not win
Unity of purpose is the only place we will find salvation
The only path to victory
Together we build palaces in the sky
Apart we never get beyond the first story
I choose us ... who do you choose?

Treatise on the role of Orisa priest and devotee in consulting Orisa Oracles

Aboru aboye aboshishe,

A recent exchange made me realize that I've not really seen anyone talk about the role of the Orisa priest in consulting Orisa oracles. It seems that such an important topics usually remains in the realm of ritual, where teacher and adept talk about what hands to pick, what prayers to say and what Ebo to offer. Even less is said to the non-priest who sits on the mat to listen to what the Orisa (Ifa or Others via Ikin, Opele, or Dinlogun) have to say, and ask those important questions that must be asked.

So what then is the role of the Babalawo or Olorisha? In my mind, we have simple responsibilities, though they are not easy. We, as priests, are responsible for:

1. Being correctly initiated/ordained and trained

Ethics demand that we portray ourselves as what we are suited and capable of doing, nothing more, nothing less.

2. Knowing the correct ritual and procedure
3. Being skilled in the art of interpretation
4. Understanding that our role is not as personal advsior, but as interpreter of what the Orisa/IFA says
5. Always being impartial (that's why I always give the adherent who's consulting the oracle the option to speak their request directly to the ibo in whispers I can not hear)
6. Facilitating the process of offering Ebo in order to remove obstacles
7. Acting with Iwa Rere and Iwa Pele (cool character and cool head) and suggest others do the same
8. Helping those who need help, and when necessary for those in dire need and without funds, doing it even though your only payment is the knowledge that Orisa, Egbe, Isheshe and Olodumare have seen your act of kindness made in their names for the good of another human being
9. Not puting undue stress on the client, or pressure them into doing things that aren't appropriate or necessary.
10. Making clear that initiations are always the choice of the client, even if the Odu calls for initiations, devotees should never be pressured into initiations or ceremonies. Other than ebo, clients (and their Ori) must be fully prepared before they undertake deeper steps into the religion.
11. Maintaining ethical boundaries, don't over charge, don't take psychological, physica or sexual advantage of your clients, the list goes on, but the point is always maintain your ethical integrity.
12. Keeping your ego in check, we don't know it all, we aren't perfect, and we are not the Orisa

That all said what is the responsibility of the devotee in this process??

1. Do not ask that which you already know the answer to, or ask flippant, trivial or immoral questions
2. Support your Awo Ifa or Awo Orisa with reasonable payment, and don't claim poverty then go out and waste money on unnecessary items or services
3. If you are going to d'afa or have a dinlogun divination, expect there is a good chance you will have an Ebo to perform, and it is your responsibility to perform that Ebo (If you are given an answer to help you, don't expect to be helped if you don't perform the required steps)
4. Understand that everything told to you during D'afa or 'dinlogun divination is advice, your can take it or leave it, but it is meant to help you
5. Ask questions, but think deeply about what you want to ask, and know that the Orisa won't always give your the answer you want to hear.
6. Show respect to the Orisa and to the Awo Ifa/Awo Orisa who are assisting you
7. Don't expect quick fixes or impossible solutions. If you deal drugs, don't expect the Orisa to keep you out of jail. If you are lazy don't expect the Orisa to give you a high powered, high paying job. If you were arrested for embezzling funds, own up to your dirty deeds and don't expect the Orisa to get you out of it (though perhaps they can help you get leniency)
8. Don't follow blindly, it's ok to ask questions, priests aren't perfect, nor are we the Orisa incarnate on earth, we are people, with all the faults that people have

It is Ika Ofun that tells us:

ni dá ilë, á bá ilë læ

Ìká funfun 
Ìká Òfún 
A dífá fún àgbààgbà mêrindínlógún 
Wôn ñ relé Ifë wôn ñ læ rèé tæræ ogbó 
Àwæn lè gbó, àwæn lè tô bí Olódùmarè ti rán wæn dá Ifá sí 
Wôn ni wôn á gbó, wôn á tô shùgbôn kí wôn pa ìkìlö mô 
Wôn ní kí wôn má fi esúrú pe esúrú 
Wôn ní kí wôn má fi esùrù pe esùrù 
Wôn ní kí wôn má fi odíde pe oode 
Wôn ní kí wôn má fi ewé ìrókò pe ewé oriro 
Wôn ní kí wôn má fi àìmöwë bá wôn dé odò 
Wôn ní kí wôn má fi àìlókò bá wôn ké hàín-hàín 
Wôn ní kí wôn má gba èbùrú wælé Akálá 
Wôn ní kí wôn má fi ìkoóde nu ìdí 
Wôn ní kí wôn má shu sí epo 
Wôn ní kí wôn má tö sí àfö 
Wôn ní kí wôn má gba öpá l’ôwô afôjú 
Wôn ní kí wôn má gba öpá l’ôwô ogbó 
Wôn ní kí wôn má gba obìnrin ògbóni 
Wôn ní kí wôn má gba obìnrin örê 
Wôn ní kí wôn má sörö ìmúlë l’êhìn 
Wôn ní kí wôn má sànán ìbàntê awo 
Wôn délé ayé tán ohun tí wôn ní kí wôn má e ni wôn ñ e 
Wôn wá bërë síí kú 
Wôn fi igbe ta, wôn ní Örúnmìlà ñ pa wôn 
Örúnmìlà ní òun kô l’òun ñ pa wôn 
Örúnmìlà ní àìpa ìkìlö mô wæn l’ó ñ pa wôn 
Àgbà re dæwô re 
Àgbà mi dæwô mi 
Àgbà kìí wí fún ni têlë kí ó tó kan ni 


Ika Ofun 

ENI DA ILE A BA ILE LO. 
Those who break the trust shall suffer. 

1. They (16 elders) walked to Ile Ife in order to request long life. Will we live as long as Olodumare (God) was their question to Ifa. They (the Babalawos) warned, do not call esuru ( a type of yam) esuru (Which means do not say what you do not know). 
2. They warned the elders, do not call esuru (the sacred stories) Esuru. (Which means do not do rites of which you do not have the basic knowledge). 
3. They warned them that odide (the parakeet) should not be called oode (murcielago). (Which means, never mislead the people. Do not send a person on a false road). 
4. They warned them not to say that the leaves of the Ceiba are leaves of the Oriro tree. (Which means never deceive the people). 
5. They warned them not to try to swim when they do not know how to swim. (Which means do not pretend to be wise when you are not). 
6. They warned them to be humble and never be egocentric. 
7. They warned them not to enter the house of AKALA (title of a chief in Ifa) with bad intentions. (Which means not to be false). 
8. They warned them not to use the feathers of Ikoode (sacred parrot's feathers) to clean their bottoms. (Which means not to break Taboo/Prohibitions).
9. They warned them not to defecate in Epo (food for Ifa/Orisha). (Which means always keep the sacred instruments clean). 
10. They warned them that they should not urinate in Afo (the place where palm oil is made in Yorubaland). (Which means keep the Temple clean). 
11. They warned them not to take the blind man's cane. (Which means they should always respect those who are weaker and treat people well and with due respect). 
12. They warned them not to take an old man's cane. (Which means to respect the Elders and treat them well). 
13. They warned them not to go to bed with the wife of an Ogboni (title of a Politician/Judge). (Which means respect the moral laws). 
14. They warned them never to go to bed with the wife of a friend. (Which means not to betray a friend). 
15. They warned them not to be gossipers. (Which means never reveal secrets). 
16. They warned them not to disrespect, or ever go to bed with the wife of a Babalawo. (Which means respect those who occupy important positions). 

When the Elders arrived upon the Earth, they did exactly the things that they were forbidden to do. They began to die one after another. They screamed and accused Orunmila of assassinating them. Orunmila said that it was not him who was killing them. Orunmila said that the Elders were dying because they did not follow the Commandments Of Ifa. Your Eldership is your responsibility. My Eldership is my responsibility. Eldership does not tell a person ahead of time before it touches one.


Aboru Aboye Aboshishe
marcos Ifalola

Contemplations on the responsibility of Ifa

Ifa is not joy, nor is it suffering, but both simultaneously. Ifa is never easy. Initiation into Ifa may be a joyous celebration, but the true practitioner leaves this state quickly only to realize that Ifa is a tremendous burden. Ifa is like the yoke thrown upon an ox who plows forward hoping to make dry earth yield a crop that will nourish the soul of the world.  -- me 

Contemplations on the Odu Obara Meji

The pumpkin is a metaphor we focus on too closely when considering the Ese Ifa of Obara Meji.  The true message is, if we let our vanity take over, focusing on flash over substance, we miss the seemingly mundane thing (pumpkin), which can provide food for us and our family, and wealth in the form a regenerating product to be sold over and over at the market. The Orisa threw away the pumpkin because it wasn't flashy, and in doing so,  flash and instant gratification clouded their judgement. This caused them to miss an opportunity, which in the long term would have put them out ahead. Obara Meji is not about not eating pumpkin, that is done simply to remind us that we shouldn't let flash overshadow substance allowing us to make smart decisions. -- Me 

NJ Child Endagerment and Santeria/Palo case

Aboru aboye aboshishe,

Please take a moment to pay attention to this case that is now happening in the NJ courts. http://www.northjersey.com/news/crimeandcourts/Three_charged_in_child_endangerment.html This is a classic case of ignorance of the law, and bigotry in its application. Whether you know these people or not, like them or hate them, believe they deserve this or not, it doest NOT matter. There is a bigger picture and a larger issue at hand. If this is allowed to go through, our hard fought for 1st amendment rights are being squashed, and this already happened in the Church of lukumi babaluaye supreme court case. DO NOT stand by and let this happen, because next it might be you. Get involved! Go to the court appearances dressed in white as a show of solidarity, fight for the right to practice our religion and not be afraid they might take our children from us.

In the meantime, please sign this petition which will be sent to the court, prosecutors, mayor, senator and congresspeople.
http://www.ipetitions.com/petition/NJsanteriaendangermentcase/

Alaafia,
marcos ifalola sanchez

Contemplations on Ifa ritual, Ofun Meji and Oriki to Yemonja

Aboru Aboye Aboshishe,

Sorry for the long pause, moving between continents can be time consuming... Enjoy...

Contemplation on Ifa ritual:

Ritual is devoid of meaning if one does not understand from whence it came and it's underlying theological principles. It is to say, an open act of worship is meaningless if the act is made only with intent, but no understanding of what the act means. If intent were the sole basis for giving meaning to an act, then we can say as we please caring only that we mean it in the name of worship. Ritual without understanding is like a wind blowing a leaf this way and that, it certainly moves, but where it lands is anyone's guess.

Ritual married to understanding is like a man in the desert who with compass and map in hand, can reach a desert oasis. Ifa is my compass and Odu my map, that I may find shade and water in the desert of humanity.

Ofun Meji

‘We-start-where-we-end’
Was the Awo who divined for ‘the small child who knows nothing’
When performing Esentaiye at the dawn of his life
He was told that if he sought wisdom
And did not lie, or be treacherous
Ifa would support him
He was told that in life, there are many roads,
But only the road of righteousness would lead to an end
Supported by Olodumare
And that in the end
He would return to the place he began
Next to the innumerable Irunmole in Orun

When nearing the end of his life
The Awo ‘We-start-where-we-end’
divined for ‘the small child who knows nothing’
who had become the wise elder who knew much
Ifa said he supported his Ori
And his Ori had supported him
In choosing the righteous path
And so he would return to the place he began
Next to the innumerable Irunmole in Orun
It is such that we repeat the cycle of life
Until we reach Apere (the perfect state)
Ofun Meji
Who was first
And became last
Showing that everything that begins, will end
Trading places with the end, that became a beginning
Eepa Odu


Oriki Yemoja


Ashe o Iya mi Yemoja!
Mother whose children are the fish
Who inhabit the primordial waters
Mother whose salt runs in our veins
Able to give life when ours has drained
Mother who lives in our tears
Revealing yourself in both our darkest and happiest moments
Ashe o Iya mi Yemoja!
Your curves wind like the rivers that sculpt their travels in stone
Even mountains can not stop you on your journey
There is no obstacle you can not circumvent,
Nothing that can block your way
Even the hardest and strongest
Will give way, or be overtaken
Ashe o Iya mi Yemoja!
Without you
We can not live
Without you
We can not thrive
Without you
We can not survive
Ashe o Iya mi Yemoja!
May you provide us with health
Ashe
May you provide us with wealth
Ashe
May you provide us with someone to share our lives
Ashe
May you provide us with children
Ashe
May you provide us with longevity
Ashe
May you provide us with wisdom
Ashe
May you provide us with peace
Ashe o!

Aboru Aboye Aboshishe
Marcos Ifalola Sanchez

Heretical treatise on hierarchy within the Orisa priesthood

Aboru Aboye Aboshishe,

This week I was in Rome, and while sitting at a Papal audience, I began to contemplate what it means to be a priest, what it means to be “holy” and the role that initiations play in our status in our religious community and society at large.

I start this by saying that what I propose here might make sense to some, seem radical to others, and heretical to possibly a large portion of the Orisa community. That said, I feel it’s my responsibility to propose these thoughts, if nothing else, so that people might take a second to think about what it is they believe and perhaps decide for themselves whether to continue their path, or refine what it means to worship, and what roles different people play in the process of worshipping the Divine.

I should first begin by laying out my definition of Orisa priest (Olorisa or Babalawo). In my mind, after many years of study, and further 12 years now as a priest (4 as Awo Ifa), I believe the primary role of the priest is to act as an intermediary between the laity (believers who are non-priests) and the Orisa (who are ultimately our closest link to Olodumare). In that role as intermediary, it is our responsibility to open the portals of communication, be it through Oracle, trance possession or acts of nature. We must then accurately interpret those Divine messages, deliver them to those who need to receive them, and where necessary, prescribe the actions or offerings necessary to align followers with their path in life, in order to give them Ire (blessings).

We are only intermediaries, and through our initiations, our minds are opened and our abilities to act as intermediaries are awakened so that we may serve the Orisa. Initiation is, in effect, the act of submitting to the will of Olodumare.

And yet, in both traditional Yoruba Orisa worship, and Lucumi Orisa worship, priests and lay-people alike get mired in the technicalities of seniority and status, forgetting that as intermediaries it is our actions, our ethics, our knowledge and most importantly our character that truly determines our seniority and status within the religious hierarchy.

I have myself seen the pomp and circumstance given to a chief, priest or elder in Yorubaland, who would see nothing wrong in taking graft, charging the poor outrageous fees for their services, selling titles or not doing initiations properly because they know the “client” won’t return. Equally I have seen Lucumi adherents and priests quibble about who’s older, who should dobale to whom, give unnecessary expensive cleansings or initiations or argue about which priest should be praised first with a ceremony.

Who bows to whom, who is the first to speak, who one’s godparent is, who gets a “tambor” first, these are simply constructs of the ego, concerned more with the self, and self satisfaction than with acting as the intermediary between the profane and the Divine.

I go one step further in my definition to say that the idea that the priest acts as anything more than intermediary, or midwife during the process of Dosu/Kariosha is absurd. The “godparent” does not give birth, though it can be said that the Iyawo has been re-born. There is not a single moment in all of the lucumi Kariosha ceremony in which the priest spiritually or otherwise gives birth. They simply act as intermediary or midwife, by spiritually passing the Ase of the Otanes to another set of Otanes. And through ritual, prayer and sacrifice take the Iyawo through a rebirth of their own, in which their Eledaa/Ori is awakened, and the connection between Eledaa/Ori and Orisa is opened so they too may become intermediaries between non-priests and the Divine. Ifa even tells us that the idea that the godparent is essentially a “parent” is false. In a portion of the Odu Oworin Irete, where Abeshujiyan imparts three pieces of wisdom, for which he names his three hair patterns, the third he is:

“Guardianship does not equal parentage
Another person’s child cannot be like a child from one’s bowels”

“Agbabo o jo onbi
Omo olomo o lee jomo taa bi ninu eni”

Which is proven later in the Odu when Abeshujiyan is about to be sentenced to death, and his adopted child asks that his cloth be removed so that the blood from the execution he will watch does not stain it.

“Let us set him free
If this boy had been his son truly
And not an adopted child
Would he say his fathers blood should not be allowed to spill on his cloth?
Can’t we all see truly that a Guardian does not equte a parent
Another persons child can not be like a child from one’s bowels”

E mo jee ki awon o lese lorun
E je ki awon o file
Oba ni nje bob a je pe omoo re to bi nnu ni omo un
Ti kii she omo to gbawo
Se jo pee ki ejee Baba oun o mo ta si asho oun
Omo olomo o jomo eni looto

Through the wisdom of Odu, Ifa teaches us:

Initiation alone does not give one character.

Initiation alone does not give one knowledge.

Initiation alone does not give one seniority.

Initiation alone does not make one a true priest.

Ifa tells us in the Odu Iwori Meji:

Iwori teju mo ohun ti nse ni
Bi o ba te Ita tan
Ki o tun iye e re te
Iwori teju mo ohun ti nse ni
Awo, ma fi eja igba gun ope
Iwori teju mo ohun ti nse ni
Awo, ma fi aimowe wo odo
Iwori teju mo ohun ti nse ni
Awo, ma fi ibinu yo obe
Iwori teju mo ohun ti nse ni
Awo, ma ji kanjukanju jaye
Iwori teju mo ohun ti nse ni
Awo, ma fi warawara mkun ola
Iwori teju mo ohun ti nse ni
Awo, maseke, sodale
Iwori teju mo ohun ti nse ni
Awo, ma puro jaye
Iwori teju mo ohun ti nse ni
Awo, ma se igberaga si agba
Iwori teju mo ohun ti nse ni
Awo, ma so ireti nu
Iwori teju mo ohun ti nse ni
Awo, ma san bante Awo
Iwori teju mo ohun ti nse ni
Awo, bi o ba tefa tan
Ki o tun iye e re te o
Iwori teju mo ohun ti nse ni

English
Iwori take a critical look at what affects you
If you undergo Ifa initiation (Itelodu)
Endeavor to use your wisdom and intelligence
Iwori take a critical look at what affects you
Awo, do not use a broken rope to climb a palm-tree
Iwori take a critical look at what affects you
Awo, do no enter into the river without knowing how to swim
Iwori take a critical look at what affects you
Awo, do not draw a knife in anger
Iwori take a critical look at what affects you
Awo, do not be in haste to enjoy your life
Iwori take a critical look at what affects you
Awo, do not be in a hurry to acquire wealth
Iwori take a critical look at what affects you
Awo, do not lie, do not be treacherous
Iwori take a critical look at what affects you
Awo, do not deceive in order to enjoy your life
Iwori take a critical look at what affects you
Awo, do not be arrogant to elders
Iwori take a critical look at what affects you
Awo, do not lose hope
Iwori take a critical look at what affects you
Awo, do not make love to your colleague's spouse
Iwori take a critical look at what affects you
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

In this, and many other Ese Ifa, we are reminded of that character, ethics, proper behavior, intelligence, and most importantly, not assuming initiation in and of itself makes the priest, are critical to understanding the role and responsibility of a priest.

By reminding us over and over throughout the Ese to “look at what affects [us]”, we are reminded of our responsibility to constantly reassess the world around 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.

None of this is to say that we should not respect each other, or that certain priests are not worthy of respect and the rituals/rights that show that. But, initiation alone does not give a priest those rights, they must be earned. The attachment of the role of “parent” and the idea that the priest “gave birth” in the diaspora overemphasizes the mentor/guide role of the priest, creating cults of personality often, though not always, based on little more than performance of initiations and perhaps consultation in which they are interpreting and clarifying the advice of the Orisa for the adherent. These attachments to roles and status are ephemeral at best, and only serve to divert our attention away from the true meanings behind the role of a priest.

So what makes a priest worthy of respect and the actions associated with that respect? Length of initiation means absolutely nothing. In and of itself, how can we give seniority values to the act of initiation, when it is only an enabling act, giving one a title, and the potential to access the Divine. The Odu Eji Ogbe tells us:

We have initiated you into the secrets of Ifa
You should re-initiate yourself
This was how Eji Ogbe was initiated
But he plunged himself into the forest
We have initiated you into the secrets of Ifa
You should re-initiate yourself
If you get to the top of the palm tree
Do not let your hands loose.

Awa te o nifa o
K’o o tunra e te
Tite la t’Eji Ogbe
T’o fi m’ori wo’gbo
Awa te o nifa o
K’o o tunra e te
B’o o d’ori ope
Ma she jowo si

Eji Ogbe, the highest of Odu, went through self-initiation, even after being lead to the sacred grove (igbodu) for initiation (te’fa), he plunged himself back into the forest. This act shows that even an initiate must go back in to the grove in order to teach himself. And, even in this short stanza, Ifa reminds us that even if we reach the pinnacle of understanding and knowledge, our arrogance should take over, lest we let our hand lose and come tumbling down the palm tree.

This excerpt from the Odu Ogbe Ate also 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...

Again Ifa reminds us not only of the need for self study and initiation only being the beginning of the road, but also another important truth, the 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 is through the meticulous study of the rituals, methods of accessing the Divine, theology, philosophy, and Ethics and the appropriate application of those studies that one begins the long road of priesthood. Only after one can successfully access the Divine, and interpret those messages can one begin to earn the title of “Olorisa or Babalawo”.

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

How can one be considered a preist of Ifa if one does not understand Ifa? How can one understand Ifa simply by being initiated into Ifa? In order to be a priest one has to understand, and if understanding can only come through studying, how can someone who has simply undergone initiation be considered a priest? While ultimate understanding eludes us, we can only come to understand through study, and so without study, we are priests of nothing.

On Character/Ethics

There are a multitude of ese Ifa on character and ethics, but here are some that I believe stand out. In Ogbe Sooto (Ogbe Osa) Ifa says:

Ifa a Babalawo is in grave want
Let him like not
If an herbalist is in need
Let him not be dishonest
Let no one lie or display dishonesty
Because of accountability when he dies
This is the declaration of Ifa for Orunmila
When unknown people (pretenders) waged war against him
Orunmila was asked to offer sacrifice
He complied
Now all you protestors
You have all been exposed
I now know the python
Which resembles the cobra
I now recognize the rattle snake
Which looks like the boa constrictor
I can now see through Iwowo Ereke (impersonator)
Who pretends that he is Orunmila himself.

Bi oju ba npon Babalawo
Ki Babalawo ma puro
Bi oju ba npon Onishegun
Ki Onishegun ma shera
Keni ma sheke shera
Nitori ati sun awo
Difa fun Orunmila
Nijo ti eni Aimo wa nko ogun ja Baba
Won ni ki Baba rubo
Nje eni Aimo
Emi ma wa mo yin o
Emi ti mo monu-monu
To finu jo Oka
Mo ti mo Agbadu
To tinu jo Ere
Mo ti mo iwowo-Ereke
To finu jo Barapetu

Ifa here warns both layity and priests twofold . First that our ethics must be of the highest standard, and that we not lie in order to get our way as priests. It’s no matter whether that be to assert power, manipulate others for our own gain or to make money. In the end, we will be judged. But even more important, Ifa reminds us to not mistake one thing for another, and to not mistake the priest for Orunmila himself! Beware of priests who begin to mistake themselves as Orisa. In this Odu, Ifa makes it clear that the comparison may be subtle, both snakes but of different types, one may not say outright they think of themselves as Orisa, but their actions belie their true feelings. We priests are not Orisa incarnate on earth, we are humble servants, to think or act otherwise is nonsense.

What Ifa does teach us is to respect everyone regardless of status, without that respect, how can one claim the title of priest? In Osa Meji Ifa says:

The head of a person with a bad future does not swell up
No one can recognize the footprints of a madman on the road
And, no one can distinguish the head of an honorable person in an assembly of people
This was the theaching of Ifa for Mobowu
Who was the wife of Ogun
Surely, the head that will wear the crown tomorrow
No one can recognize it
Therefore, let husband and wife stop calling each other names
And stop talking foolishly to each other
For the head that will wear the crown tomorrow
No one can tell which one it will be

Ori buruku kii wu tuulu
A ki i da ese asiwere mo loju ona
A ki i m’ori oloye lawujo
A difa fun Mobowu
Ti i se obinrin Ogun
Ori ti o joba lola
Enikan o mo
Ki toko-taya o mo pe’ra
Won ni were mo
Ori ti o joba lola
Enikan o mo

Aside from reminding us that we never know when we will need help from someone, or who that will be, Ifa is clear that we also do not have foresight. The leaders, and likewise madmen, of tomorrow are not known today, so from a practical standpoint, we should treat all people respectfully.

The question of character and its affect on the priesthood is even more profoundly addressed in the Odu Ofun Otura where Ifa states:

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

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

Priests make a commitment to uphold and protect Orisa/Ifa and their principles, so priests who have broken this commitment when casting a tool of divination (this case kola nut, but again Ifa is metaphors, so to me, any form of divination, including Ikin Ifa or cowries) will not yield a good result. This means that the state/character of the diviner IS in fact important to the result, and affects the outcome of divination. If that is the case, how can one give seniority let alone respect to priest with no character.

Further, the prayers and action of the priest before divining are designed specifically to awaken the voice of the Orisa, if not done properly, the objects used to divine remain just that, inanimate objects and not conduits for the Divine word. 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.

These are just a few of the many ese Ifa that deal with character, pointed out to show that without character, the title of priest and respect that goes with it, are meaningless.

On Age/Wisdom

Whether the age is counted in years of initiation or years on earth, age alone does not make a priest. Though, we can certainly deduce that while age doesn’t guarantee wisdom, without age (years on earth) wisdom can’t be fully attained. This is why in Yoruba culture, years of initiation can never outweigh years on earth, so it would be absurd to see a 45 year old dobale/kunle to a 20 year old, regardless of their years as a priest. Also of note though, is that years on earth and “eldership” does not guarantee character (or wisdom for that matter. The Odu Ogbe Iwori says:

Bad conduct is what is attributed to youth
Bad character is what is attributed to elders

Ishekushe l’ewe le she
Iwa ihukuhu ni ti agbalagba

Ifa explains that in our youth, when we do something bad, the action comes from not knowing better. As an elder, life should teach us to know better, so when we do something bad, life should have already taught us so, and therefore it must come from bad character. Without character, eldership means nothing, regardless of how you measure that time.

Eldership further does not mean that one holds no responsibility to help those that are junior, which is yet another show of true character. Eldership is retained by remembering one’s status, and helping those at a different level, whether it’s age or mental ability. The Odu Oyekun Meji reminds of this by stating:

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.

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

Additionally, this Odu reminds us that eldership is attained and kept by being just and wise. Olodumare seeing two juniors (Orunmila and his devotee) was wise in waiting to hear both sides of the story before pronouncing judgement. This allowed him to realize that not all was as one person might have it seem, and so rendered just judgement.

Ifa tells us in Orangun Meji (Ofun Meji) the eldest of Odu that became the junior of Odu upon descending to earth:

He who breaks a Kola nut (with 4 valves) will eat two valves
An avaricious elder is he who eats three valves
After eating three valves
He carries his load unaided and proceeds on this way
These were the declaration of Ifa to the person at the forefront (the senior/leader)
Who shall later become the person at the very rear (the junior/follower)
He was advised to offer sacrifice
He refused to comply
It is their lack of propriety in manners
It is their lack of diplomacy
The person at the forefront
Had turned into the person at the very rear
It is their lack of propriety and manners

Onpabi nii j’eji
Agba okanjuwa a j’eta
To ba j’eta tan
A gn’eru u re a yaa lo
Dia fun Eni iwaju
Ti yoo deni ikeyin
Ebo ni won ni ko waa she
O koti ogbonhin sebo
Nje aimowa a hu u won ni o
Ai mede e pe e won ni o
Ara iwaji o, lo deni ikeyin
Aimowaa hu u won ni o

Even an elder and leader can lose their status for lack of character, as told my Ifa in Orangun Meji.

On Mentorship

It is the role of the priest to act as mentor and advisor to the devotee, but these are not things which come easily, quickly, or instantly upon initiation. In Otura-Elejin (Otura Ogbe) Ifa tells us:

A child studies Ifa with labor and suffering
When he grows up
He will reap all the rewards
This was the declaration of Ifa to Otura
When he would dip his hand into the boat of success
I dip my hands into the boat
And I pull out all good things of life
When Otura dipped his hand into the boar
He became successful from his sojourn to his home
I dip my hands into the boat
And I pull out all the good things of life

Tishe tiya lomode kekere fi n ko’Fa
Bo ba dagba tan
Nii ri ere e ee je o
Diafun Otura
Ti yoo towo b’ili ni Ishaga
Mo towo b’oko
Mo fa’hun rere yo o
Igba Otura t’owo b’oko
Lo la wale
Mo t’owo b’oko
Mo fa’hun rere yo o

In the story of Orunmila’s creation of the system of Divining Ifa, we are told:

…
Ifa, you are the leader
I am the follower
The leader is he who teaches the follower wisdom
You are the one who teaches one
Just as one’s sibling…

Ifa, iwo lara iwaju
Emi ni ero eyin
Ara iwaju nii ko ero eyin logbon
Iwo loo ko’mo loran

It is as leaders that Ifa wants us to teach Ifa’s followers wisdom, and so without wisdom, character and scholarship how can we accomplish this? If we do not study, we do not show character, we do not show leadership how can we truly call ourselves priests, let alone demand respect and senior status?

I’ll end this with on the somber note created by a stanza from the Odu Eji Ogbe

A o t'okun dokun
ka too ri winni-winni agbe
A o tosa dosa
Ka too ri doodo orun Aluko
A baa t'okun dokun
Ki a tosa dosa
Ka too ri oloooto Awo
Odi Ile-Ifa Akelubeke
Dia fun Igbin
O n'sawo lo sode Ileyo
O wa mekun sekun igbe
O mohun seyere aro
O ni: Eniyan an won o
Eniyan an soro
Ka too ri olooto Awo
Ona a jin

Translation:
We shall travel from ocean to ocean
Before we can see the tiny specie of the Blue Touraco
We shall wind from river to river
Before we can see the specie of Maroon Touraco with goiter on their necks
Whether we travel from ocean to ocean
and from there wend river to river
Before we can find a truthful Babalawo
We shall reach Ile-Ife Akelubebe
That is the declaration of the oracle of Igbin (snail)
When going to Ileyo town to practice Ifa
He made his weeping a shouting lamentation
He made his song a dirge of lamentation
He said: Human beings (truthful ones) are scarce
Human beings are difficult
Before we can find a truthful Babalawo
We shall travel far

Aboru Aboye Aboshishe
Marcos Ifalola

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

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

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

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

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