Posts
Prayer and the Orisha faith:
My Apetebii and I were talking and the subject of prayer came up. It seems like an obvious thing, almost self explanatory, but there is an underlying fundamental ideology that isn't so obvious.
Prayer can take many forms, whether it is the act of supplicating to the Orisha, petitioning that they act on our behalf to positively affect our life or the lives of those around us. There is also the act of praising the Orisha as an act of thanks for the good in our lives or from saving us from some bad. Lastly is the act of simply praising the Orisha without any expectation (sometimes the most important and the most forgotten of acts).
A very important but often overlooked part of prayer in Yoruba culture is that it is almost always physically spoken. While in many other cultures, especially western culture, prayer can be an inward act in which verbalization is not necessary, it is quite the opposite in Yoruba culture. Any act of praise or prayer is by definition verbal and most often performed in a communal setting. We see this in traditional African practice, but in some ways, what is most striking is that in the diaspora this concept has not changed or diminished in any way. This is not to diminish one's personal reflection, meditations or internal prayers which are certainly part of how we can worship.
On a literal level, our vocalization produces sounds, which can travel, whether only a few inches or several meters or more. Through initiation, and sometimes powders and medicinal preparations, it is believed we can give power to those sounds/vibrations allowing them to reach Orun (heaven). As Olorisha and Babalawo, we are considered to not only be mediators between man and Orisha, it is believed that our voices are able to reach Orun and catch the attention of Orisha. That is why before every Ebo, before every divination session, before every religious act, we pray. Through that prayer, we hope that our vocalization may reach heaven.
This explains why as Babalawo we pray before casting Ikin or Opele, and it is why before we chant or interpret Odu we say:
Aboru, Aboye, Aboshishe
Which roughly translates to:
May our ebo reach Orun (heaven) - Aboru
May our ebo be accepted - Aboye
May our ebo allow what we desire to come to pass - Aboshishe
It is also why we must say "Ase (Ashe)" to affix and affirm things. By saying Ase (Ashe) we not only legitimize the prayer, we also send out the vibration of the holy phrase so that the prayers may reach Orun.
In the Orisa faith prayer can occur in many different ways:
Adura - Very simply meaning prayer, the most common of which is the Iba or Mo Juba meaning I/we give praise. In both traditional African and the Diaspora practices, the Iba/MoJuba is quintessential, and is often the very first thing an Olorisa or Babalawo learns. There are Adura for every Orisha, and Adura can be done in any language, for in the end, Orisha are all knowing so there is no language they don't understand. Those of us who are not Yoruba natives learn prayers in Yoruba as a way of respecting the past. The Yoruba have a saying, We stand on the backs of those that came before us. Without our african ancestors, without the slaves of the diaspora, we would not be here.
Oriki Orisha - Oriki are praise names which we have for all the Orisha, they reference acts of the Orisha in Ese Ifa, Iyere and all the other forms of stories in which they take part. They extol the deeds of the past, reminding us of the wonderous actions they performed. There can also be Oriki for kings, ancestors, etc.
Iyere - Iyere is the poetry of Ifa and Iyere is said to be have been a son of Orunmila who transmitted the word of Orunmila through a type of poetry. Upon his death began the Iyere style of Poetry. Chief Eleribuibon mentions that there are two types of Iyere: Iyere Sisun (Iyere singing) and Iyere Pipa (Iyere chanting). There are Ifa priests who specialize in this style and in Nigeria there are even competitions. Also worth mention are other Orisha's praise/poetry: Ijala - chanting for Ogun, Iwi chanting for Egun, and Sango and Oya Pipe.
Of interesting note, Chief Eleribuibon talks of Iyere poetry being used as a means of telecommunications. Noting several Odu Ifa where the chanting is used to communicate thanks or grief across distance. (see Iyere Ifa, Yemi Elebuibon chapter p. 41), which gives credence to the idea that vocalization is an important part of prayer.
Orin - Song, like prayer and poetry, is an important part of the process of invocation, supplication and praise. This is probably one of the most recognizable to the non-initiate, and in the diaspora is in large part, the outward face of the Orisha traditions (as outsiders are often able to participate/attend these ceremonies). It should be of important note that singing is not only a way to beckon the Orisha to come to earth, but a way to communally give praise in an environment that eventually leads to an actual two way communication as Orisha's mount their priests/omo. Unlike any other form of prayer, this is the only one where the Orisha physically manifests to speak with us one on one. It's both visceral and profoundly humbling when you are in the presence of an initiated who is truly mounted by Orisha.
I might add at this point an oft overlooked part of the practice of prayer, which is the role of Ayan (Anya/Aña) bata drums. In the diaspora the repertoire of the drums is quite deep, and includes (as do traditional african Ayan) the notion that the drums mimic the speech patterns of the Yoruba language (which is tonal). In this way, you can even recognize certain prayers and songs that match a rhythmic pattern. So in this way, the drums too are a vocalization of our prayers to Orisha.
It's also important to note that sacred (consecrated) drums are additionally imbued with the power of speech. It is these consecrated drums whose vibrations are able to reach Orun, and in doing such lure the Orisha to Aiye (earth) to mount their omo (children) and physically manifest amongst humans. This is essentially the same role played by the Yoruba talking drum, dundun or gangan, which was used to talk across vast expanses from four to some say as much as 15 miles (during the night). This is where it becomes critical to understand that unlike western languages, Yoruba and other dialects of the area are tonal and each word can have several meanings depending on tone, a fact often lost or forgotten in the diaspora (which get into some of the famous Yoruba Puns or double meanings). This allows the drums to mimic phrases in an uncanny way.
Ofo - This is an area of study that is somewhat obscure with few that are truly masters, and is virtually non-existent in the Diaspora. This chanting is the basis for Yoruba "magic" and through the use of magical and secret names, the enchanter can control inanimate objects, spirits, people, animals, etc to use to their own ends. Ofo can be used for good, and likewise for evil. There are Ofo for money, Ofo for health, Ofo for summoning the Aje, Ofo to cause death, the list is long and numerous.
This is not an exhaustive list, as I believe many different Orisa have their own types of prayer, but should be at least a beginning point for those who don't have significant contact with traditional Yoruba practices.
It is important for us as followers to always pray and be proud. It affirms our existence, it affirms our beliefs, it affirms the Orisha, it affirms the positive desires for the world and it affirms Egun, Egbe and Isheshe. I'll end this with a short Song sung by the group after an Iba:
E e e e, Baba mi iba ni n'o f'ojo oni she e o o
Baba a ni, iba n'o f'ojo oni she e.
E e e e, father I will spend the entire day paying homage,
Father, I will spend the entire day paying homage.
Ase o!!
Marcos Ifalola Sanchez
Friday, May 25, 2007
Tuesday, May 8, 2007
The raw data on initiation/ceremony costs
Aboru Aboye Aboshishe . . .
When I first proposed this idea, I had no illusions. Money is a delicate subject. People are apt to get irritated if there is a perceived threat to their livelihood. Likewise, people are apt to get upset if they appear to have been taken for a ride. These factors contributed to a pretty low turnout (less then 15 people responded). That said, I decided to publish the raw numbers with no analysis other then creating a column adjusting the numbers for inflation to 2007 dollars. My hopes are that this initial data will spur people to send me emails with their costs, which I will gladly keep anonymous (as you see these are). Should you be interested, please answer the questions listed at the bottom of this posting.
Now, I want to again preface this by saying:
1. This is only meant as a comparison, it is not meant to dictate what should or shouldn't be charged.
2. There are good, decent priests who earn their living through Orisa/spiritual works, please support them and don't use this as a means to "negotiate" a better price.
3. Like anything else, quality costs. There are many hard costs involved in these ceremonies, goats can run upwards of $80 each, and I've paid as much as $900 for one Jutia (African bush rat). This doesn't include the many people that need to be fed and given some compensation for their work. There are also hidden costs, remember if your Oluwo/Godparent is doing your initiation, it may mean as many as 7 days without the ability to work, and that's part of what you're paying for. There are also often several ceremonies or days of preparations that are not a part of the ceremonies that you see. Often you don't know about these, and while you should be told about the time used doing them, you can't ask what exactly they are doing.
4. As we say in the computer industry, "garbage in, garbage out" or "you get what you pay for". Remember, you shouldn't skimp, this is not the time to cut corners, and neither should your Oluwo/godparent (if they do, confront them). Finding a priest who will charge less, but has no experience, does not care, will not teach, or worse, won't do the ceremony correctly just hurts you in the end. The flipside is just because it's expensive, doesn't mean you got "more" then someone who paid half what you paid. If the ceremonies were done correctly, then you are equals. Fancy titles or someone who wears shiny bling and charges a bundle doesn't make them better then a modest priest who has no titles and dresses conservatively, but loves, lives and breathes Orisa. In the end, you should be paying for knowledgeable priest, and hopefully one that will pass on some of that knowledge to you.
5. Be wary of mass initiations. For some initiations/ceremonies, it is understandable to perhaps have a few people do them at once, this is often done to lower the price. If you have 10 people receiving a ceremony at once, this isn't right. This is not about production line ethics, and it has not place here. My Awofakan was done this way and it was simply wrong. As far as I could gather, 12 people at between 1500 and 2000 a person added up to alot of money to split 3 ways. My Ita was less then 10 minutes and other less then that. Don't do it. Even if there are a few people doing it at once, ask why, ask how it will affect things.
6. Respect. Respect Orisa, respect the Ori you have that no one can take from you and respect your priest.
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.
The data:
QUESTIONNAIRE
a. Orisha made
b. year made
c. geographic location of ceremony (city, state, country)
d. cost of ceremony (ie, what your godparent/oluwo/etc charged)
e. What this cost included
f. related costs (clothes/other misc. items not included in the original cost)
g. special circumstances
h. Orisha sect (ie lucumi, candomble, palo, Ifa/lucumi, Ifa/traditional, Orisha traditional, Egbe, Ogboni)
i. Were there other ceremonies that you can recall the cost of? If so, what was that cost/what was the ceremony/what was the year and location?
When I first proposed this idea, I had no illusions. Money is a delicate subject. People are apt to get irritated if there is a perceived threat to their livelihood. Likewise, people are apt to get upset if they appear to have been taken for a ride. These factors contributed to a pretty low turnout (less then 15 people responded). That said, I decided to publish the raw numbers with no analysis other then creating a column adjusting the numbers for inflation to 2007 dollars. My hopes are that this initial data will spur people to send me emails with their costs, which I will gladly keep anonymous (as you see these are). Should you be interested, please answer the questions listed at the bottom of this posting.
Now, I want to again preface this by saying:
1. This is only meant as a comparison, it is not meant to dictate what should or shouldn't be charged.
2. There are good, decent priests who earn their living through Orisa/spiritual works, please support them and don't use this as a means to "negotiate" a better price.
3. Like anything else, quality costs. There are many hard costs involved in these ceremonies, goats can run upwards of $80 each, and I've paid as much as $900 for one Jutia (African bush rat). This doesn't include the many people that need to be fed and given some compensation for their work. There are also hidden costs, remember if your Oluwo/Godparent is doing your initiation, it may mean as many as 7 days without the ability to work, and that's part of what you're paying for. There are also often several ceremonies or days of preparations that are not a part of the ceremonies that you see. Often you don't know about these, and while you should be told about the time used doing them, you can't ask what exactly they are doing.
4. As we say in the computer industry, "garbage in, garbage out" or "you get what you pay for". Remember, you shouldn't skimp, this is not the time to cut corners, and neither should your Oluwo/godparent (if they do, confront them). Finding a priest who will charge less, but has no experience, does not care, will not teach, or worse, won't do the ceremony correctly just hurts you in the end. The flipside is just because it's expensive, doesn't mean you got "more" then someone who paid half what you paid. If the ceremonies were done correctly, then you are equals. Fancy titles or someone who wears shiny bling and charges a bundle doesn't make them better then a modest priest who has no titles and dresses conservatively, but loves, lives and breathes Orisa. In the end, you should be paying for knowledgeable priest, and hopefully one that will pass on some of that knowledge to you.
5. Be wary of mass initiations. For some initiations/ceremonies, it is understandable to perhaps have a few people do them at once, this is often done to lower the price. If you have 10 people receiving a ceremony at once, this isn't right. This is not about production line ethics, and it has not place here. My Awofakan was done this way and it was simply wrong. As far as I could gather, 12 people at between 1500 and 2000 a person added up to alot of money to split 3 ways. My Ita was less then 10 minutes and other less then that. Don't do it. Even if there are a few people doing it at once, ask why, ask how it will affect things.
6. Respect. Respect Orisa, respect the Ori you have that no one can take from you and respect your priest.
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.
The data:
QUESTIONNAIRE
a. Orisha made
b. year made
c. geographic location of ceremony (city, state, country)
d. cost of ceremony (ie, what your godparent/oluwo/etc charged)
e. What this cost included
f. related costs (clothes/other misc. items not included in the original cost)
g. special circumstances
h. Orisha sect (ie lucumi, candomble, palo, Ifa/lucumi, Ifa/traditional, Orisha traditional, Egbe, Ogboni)
i. Were there other ceremonies that you can recall the cost of? If so, what was that cost/what was the ceremony/what was the year and location?
Thursday, May 3, 2007
Politics and religion, my view
I recently had a conversation with someone about politics and religion and the following statement I made covers it quite well:
Politics and religion are identical twins separated at birth . . . in growing up apart their belief systems may be different but they have the same DNA. - Obara Meji
Politics and religion are identical twins separated at birth . . . in growing up apart their belief systems may be different but they have the same DNA. - Obara Meji
Thursday, April 26, 2007
Money and spiritual services, what's right?
I recently posted on several yahoo groups and to colleagues and friends asking the question: how much did you pay for your initiation? The goal was not to be nosy, not to figure out how to set my rates. I wasn't trying to get into peoples personal business, and it wasn't even an attempt to push prices up or down. It was meant to gather data so that people can see what services cost, in order to have a barometer or bell weather of sorts. The response was depressingly low. I'm not sure why though I can speculate on all sorts of reasons, but that's not the point of this article.
I hope to publish the few numbers I do have, but in the meantime I want to be crystal clear about a few things:
**Every circumstance is different, and I'm not suggesting standardized pricing.
**I'm not suggesting that priests are only allowed to earn a specific amount of money.
**This should not be taken as license for people to begin "window shopping" for prices. Make a good decision about a godparent/mentor/Oluwo, and this article will likely not be important to you other then as a reference on ethics.
**Priests have varying knowledge, and a highly trained, highly skilled, learned, ethical priest is truly priceless and rare. As with anything, demand can drive prices up and while a priest must perform works of charity, he/she should also earn a living.
Eji-Obge tells us:
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
**Geography changes the costs of things. You must always remember, it's your responsibility to pay a fair wage, and help support priests in third world countries. Low-balling or negotiating low rates simply because you can or because they live in poverty-stricken areas is not excusable. This means You are not acting ethically.
That all said, this discussion can't go anywhere without talking about my favorite line, "my Ashe is priceless" or "how can you put a price on my Ashe". The implication is that they are the owner of Ashe and the only one who could dole it out (which actually lies in the realm of Esu Odara and the Odu Ose Tura). This kind of pride and arrogance is what gives the religion a bad name. Certainly, the ceremony offers us priceless rewards and guidance, but that does not mean that only that priest could have performed it, or helped you in your quest, that's simply arrogance. As a side note, Ashe (or Ase) is the unseen force/power that makes things come to life, it is also the exclamation "May it be so".
We are all born with Ori, and Orisha, we are also all born with Ashe, no one can take it away, and no one can simply "give" it to us. Through the process of initiation, we can awaken the Ashe in our Ori/Eleda and make the connection between our Ori and the Divine (Olodumare). This is no doubt accomplished with the help of priests using their Ashe and knowledge to perform ritual, sacrifice and prayer. And, they should no doubt be compensated for that service. But, Iwori Wowo (Iwori Ose) reminds us that money should not be our end goal, but only a "thing" we use to fulfill our needs.
Iwori Wowo-wowo
Iwori wokun-wokun
Iwori wokun tan o too wo'de o
Dia fun Eni Ileele
Nje eni i leele
Ti won o nii teni fun lailai
Ni oruko ti aa pe ow
Translated
Iwori looks at money
Iwori looks at okun beads
Iwori look at okun beads first, before you look at brass ornaments
These were the declarations of Ifa to a person on the bare floor
Who does not deserve being honored with a mat
The person on the floor who must never be given a mat
Is the name given to money
In this odu, ifa tells us to first look at Okun beads (beads worn by Obas (kings) and Ijoye (chiefs) symbolizing royalty/authority, in this case the authority of Ifa, before we focus on the brass ornaments (a bauble that can be bought with money). Ifa says that a person (money) is not to be honored as equal to a human by being given a mat to sit on. Money, is not of the same worth as people.
So what is the solution?
The process of payment for spiritual services needs to be transparent.
If a client says that they want to know why this costs XXX, then it is the ethical responsibility of the priest to give them a breakdown. The reason the process needs to be transparent is that Ifa teaches us that as priests and as people we need to be truthful. Not telling people costs, not telling people what they are paying for, not being clear is the same as not being truthful (we need to tell the whole truth). In Oruta rera (Otura Ogunda) Ifa says:
Eke o kun ni
Ika o kun mo eniyan
Bi eke ba n yolee da
Ohun werewere abenu a mas yo wo ni sise
dia fun sagbagiriyan
Tii se baale asotito
Nje sotito sododo
Eni to sotito
Ni mole n gbe
Translation:
Dishonesty does not pay anyone
Wickedness is beneficial to none
When a dishonest person lots his treachery
His conscience pricks him persistently
These were the declarations of Ifa to Sagbagiriyan
Who was the head of the honest people
Pray, be honest, be truthful
Those who are honest
The deity supports
Once you have told someone what you will charge and why, then they can openly and fully make an informed decision. If you have nothing to hide and believe that your compensation is fair, then you should have no shame or hesitation in letting someone know how much something will cost. Will it shock people? Perhaps sometimes . . . But the flipside is the client needs to understand many variables. As priests we spend years training. A good knowledgeable priests will spend as many years as a doctor training and learning, and it never ends. If we truly believe that our spirit is important, then we would not want to trust a laymen with our spiritual needs. I'm not saying a priest necessarily needs to make as much as a doctor, but why not if that priest has dedicated their life to service, and helps not only those with money, but those in need too.
Ogbo Ate says:
Omo boo kofa, o kofa
Omo boo teru, o teru
Odomode to kofa
To lohun o nii fi sin agbalagba
Ko nii ri Ifa ibule ko
Dia fun akiri-tojule
Eyi tii se aremo Okanjuwa
Emi o pe ng o pin wo o
Ifa ni e ko mi o
Bi ng o ba tete ku
Ma la se maa lowo
Translation
Child, if you want to study Ifa, do so
Child, if you want to fight over Ifa proceeds, do so
A child who studies Ifa
Who declares that he will not serve elders with his knowledge
He will not learn the Ifa which distinguishes a Babalawo among the crowd
These were the declarations of Ifa to Akiri-tojule (he who moves from one house to the other)
Who is the first child of avarice
I am not after the proceeds from Ifa
Please teach me useful Ifa
If I do not die young
I will be successful, surely I will be wealthy
This not only tells us the Awo who is truly after knowledge of Ifa will be taken care of. It also, very importantly, warns us against moving from house to house (assuming we made a good choice in our house to begin with). By working with our elders, either as priest or as lay-person, we can learn Ifa and become wealthy (not just monetarily).
I would like to close this with an Ese from the Odu Eji-Ogbe:
K'a má fi kánjú j'aiyé.
K'a má fi wàrà-wàrà n'okùn orò.
Ohun à bâ if s'àgbà,
K'a má if se'binu.
Bi a bá de'bi t'o tútù,
K'a simi-simi,
K'a wò'wajú ojo lo titi;
K'a tun bò wá r'èhìn oràn wo;
Nitori àti sùn ara eni ni.
Let us not engage the world hurriedly
Let us not grasp at the rope of wealth impatiently
That which should be treated with mature judgment
Let us not deal with in a state of anger
When we arrive at a cool place
Let us rest fully
Let us give continuous attention to the future
and let us give deep consideration to the consequences of things
And this because of our (eventual) passing
Ase ooo
Ifalola
I hope to publish the few numbers I do have, but in the meantime I want to be crystal clear about a few things:
**Every circumstance is different, and I'm not suggesting standardized pricing.
**I'm not suggesting that priests are only allowed to earn a specific amount of money.
**This should not be taken as license for people to begin "window shopping" for prices. Make a good decision about a godparent/mentor/Oluwo, and this article will likely not be important to you other then as a reference on ethics.
**Priests have varying knowledge, and a highly trained, highly skilled, learned, ethical priest is truly priceless and rare. As with anything, demand can drive prices up and while a priest must perform works of charity, he/she should also earn a living.
Eji-Obge tells us:
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
**Geography changes the costs of things. You must always remember, it's your responsibility to pay a fair wage, and help support priests in third world countries. Low-balling or negotiating low rates simply because you can or because they live in poverty-stricken areas is not excusable. This means You are not acting ethically.
That all said, this discussion can't go anywhere without talking about my favorite line, "my Ashe is priceless" or "how can you put a price on my Ashe". The implication is that they are the owner of Ashe and the only one who could dole it out (which actually lies in the realm of Esu Odara and the Odu Ose Tura). This kind of pride and arrogance is what gives the religion a bad name. Certainly, the ceremony offers us priceless rewards and guidance, but that does not mean that only that priest could have performed it, or helped you in your quest, that's simply arrogance. As a side note, Ashe (or Ase) is the unseen force/power that makes things come to life, it is also the exclamation "May it be so".
We are all born with Ori, and Orisha, we are also all born with Ashe, no one can take it away, and no one can simply "give" it to us. Through the process of initiation, we can awaken the Ashe in our Ori/Eleda and make the connection between our Ori and the Divine (Olodumare). This is no doubt accomplished with the help of priests using their Ashe and knowledge to perform ritual, sacrifice and prayer. And, they should no doubt be compensated for that service. But, Iwori Wowo (Iwori Ose) reminds us that money should not be our end goal, but only a "thing" we use to fulfill our needs.
Iwori Wowo-wowo
Iwori wokun-wokun
Iwori wokun tan o too wo'de o
Dia fun Eni Ileele
Nje eni i leele
Ti won o nii teni fun lailai
Ni oruko ti aa pe ow
Translated
Iwori looks at money
Iwori looks at okun beads
Iwori look at okun beads first, before you look at brass ornaments
These were the declarations of Ifa to a person on the bare floor
Who does not deserve being honored with a mat
The person on the floor who must never be given a mat
Is the name given to money
In this odu, ifa tells us to first look at Okun beads (beads worn by Obas (kings) and Ijoye (chiefs) symbolizing royalty/authority, in this case the authority of Ifa, before we focus on the brass ornaments (a bauble that can be bought with money). Ifa says that a person (money) is not to be honored as equal to a human by being given a mat to sit on. Money, is not of the same worth as people.
So what is the solution?
The process of payment for spiritual services needs to be transparent.
If a client says that they want to know why this costs XXX, then it is the ethical responsibility of the priest to give them a breakdown. The reason the process needs to be transparent is that Ifa teaches us that as priests and as people we need to be truthful. Not telling people costs, not telling people what they are paying for, not being clear is the same as not being truthful (we need to tell the whole truth). In Oruta rera (Otura Ogunda) Ifa says:
Eke o kun ni
Ika o kun mo eniyan
Bi eke ba n yolee da
Ohun werewere abenu a mas yo wo ni sise
dia fun sagbagiriyan
Tii se baale asotito
Nje sotito sododo
Eni to sotito
Ni mole n gbe
Translation:
Dishonesty does not pay anyone
Wickedness is beneficial to none
When a dishonest person lots his treachery
His conscience pricks him persistently
These were the declarations of Ifa to Sagbagiriyan
Who was the head of the honest people
Pray, be honest, be truthful
Those who are honest
The deity supports
Once you have told someone what you will charge and why, then they can openly and fully make an informed decision. If you have nothing to hide and believe that your compensation is fair, then you should have no shame or hesitation in letting someone know how much something will cost. Will it shock people? Perhaps sometimes . . . But the flipside is the client needs to understand many variables. As priests we spend years training. A good knowledgeable priests will spend as many years as a doctor training and learning, and it never ends. If we truly believe that our spirit is important, then we would not want to trust a laymen with our spiritual needs. I'm not saying a priest necessarily needs to make as much as a doctor, but why not if that priest has dedicated their life to service, and helps not only those with money, but those in need too.
Ogbo Ate says:
Omo boo kofa, o kofa
Omo boo teru, o teru
Odomode to kofa
To lohun o nii fi sin agbalagba
Ko nii ri Ifa ibule ko
Dia fun akiri-tojule
Eyi tii se aremo Okanjuwa
Emi o pe ng o pin wo o
Ifa ni e ko mi o
Bi ng o ba tete ku
Ma la se maa lowo
Translation
Child, if you want to study Ifa, do so
Child, if you want to fight over Ifa proceeds, do so
A child who studies Ifa
Who declares that he will not serve elders with his knowledge
He will not learn the Ifa which distinguishes a Babalawo among the crowd
These were the declarations of Ifa to Akiri-tojule (he who moves from one house to the other)
Who is the first child of avarice
I am not after the proceeds from Ifa
Please teach me useful Ifa
If I do not die young
I will be successful, surely I will be wealthy
This not only tells us the Awo who is truly after knowledge of Ifa will be taken care of. It also, very importantly, warns us against moving from house to house (assuming we made a good choice in our house to begin with). By working with our elders, either as priest or as lay-person, we can learn Ifa and become wealthy (not just monetarily).
I would like to close this with an Ese from the Odu Eji-Ogbe:
K'a má fi kánjú j'aiyé.
K'a má fi wàrà-wàrà n'okùn orò.
Ohun à bâ if s'àgbà,
K'a má if se'binu.
Bi a bá de'bi t'o tútù,
K'a simi-simi,
K'a wò'wajú ojo lo titi;
K'a tun bò wá r'èhìn oràn wo;
Nitori àti sùn ara eni ni.
Let us not engage the world hurriedly
Let us not grasp at the rope of wealth impatiently
That which should be treated with mature judgment
Let us not deal with in a state of anger
When we arrive at a cool place
Let us rest fully
Let us give continuous attention to the future
and let us give deep consideration to the consequences of things
And this because of our (eventual) passing
Ase ooo
Ifalola
Tuesday, April 10, 2007
On finding a godparent/spiritual mentor/Oluwo/Olorisha their role and yours.
This is of course one of the most important topics that one can tackle in their spiritual quest: who is my mentor and how do I pick them? It is also one of the least talked about in the Orisha tradition.
If you ask someone the role of a spirtual guide/mentor/Oluwo you'll probably get slightly different answers from each person you ask. While an extremely important decision, if you were not raised in the Orisha tradition or in a particular house (and even then), it can be very difficult to understand what your responsibilities are, as well as those of your prospective priest.
When people have asked me this question in the past, one of the most important things I say is, remember that there is no need to rush, all things in their due time. Choosing a spiritual guide should be as important a decision as whether or not you ask someone to marry you. In fact, spiritually speaking in a way, they will play almost as important a role in your life, one that may outlast a marriage and one that is important for you in sickness as well as health. The person who assumes this role will be there to interpret what the Orishas have to say to you, which is no small task, and potentially can mean literally putting your life into their hands.
That said, priests are, at the end of the day, just people, not perfect and can make mistakes. But, it is up to you to demand that they are held to a higher standard, as they themselves should also do. Becoming a priest is a big responsibility, and having a congregation/"godchildren" whatever you call it, is equally a large responsibility.
Practically speaking, when choosing a priest to become your guide, it's important to understand a few key things:
1. Are they truly initiated? seems like an obvious question, but one often not asked. While some folks may be offended, they shouldn't be, you don't know them, they don't know you. You can ask what their lineage is, who initiated them etc. We often do more research when purchasing a TV or microwave, so why then, with something so important as our spirituality, do we often ask little to no questions about our prospective Orisha priest??? Ask for references (though this might get you a few stares) or ask who their godparents were, make sure you're dealing with someone who can be verified. We all have several priests in our initiations specifically so we can be verified.
2. What Orisha tradition do they practice? There are many such as: Ifa (traditional African and Lucumi), santeria/lucumi/regla de Ocha, Traditional African Orisha worship, Egungun, Ogboni, Egbe, Candomble Nago/Ketu/Angola, Palo Monte/Mayombe, Vodun, Obeah . . . and the list goes on. You need to ask what your godparent practices, often people are initiated into multiple traditions and especially in the diaspora, people practice religions that are totally separate. Is this what you want to do? Do you feel comfortable with someone who is practicing more then one? What are the practicalities? What if they want you to initiate into something other then the tradition you originally came to see them about? These are very important questions that people simply don't ask themselves.
3. What is their standing in the community? Do they have many godchildren? Just like looking for a job, we might ask what the company is like to work for, or if it's legitimate, why don't we do the same for something so important as our spiritual leader? You should feel free to ask around the community and see what kind of standing the person has. Talk to other people who follow this orisha priest and see what their experience is like. Are they overbearing or rude? do they demand alot of time from their followers? do they teach their followers or do they simply expect them to be quiet and watch and learn? Are they lax? Are they learned/scholarly? Do they have a big ego?
Of course be careful, politics and power struggles can sometimes taint what you hear about someone, but if you ask around enough, you're likely to be able to figure out which opinions are tainted, and which are true. Remember, just because someone is initiated as a priest/ess it DOES NOT mean that they are therefore a good person. More importantly, it doesn't mean they're a good teacher. If you truly are interested in learning about the tradition, you need to find out if the person you pick will actually train you. Some priests are great people, great diviners, but can't teach to save their lives. Think about what you want your relationship to be like and ask these questions, it'll help save you tons of grief and switching in and out of different houses constantly. And be careful of priests who "collect" godchildren. In other words, they have a lot of godchildren, but don't really spend any quality time with any of them.
These are of course sensitive topics, but important ones nonetheless.
4. Priest factories. Not everyone who practices this religion is destined to be a priest. Even if you have the Odu, it's always important to DIRECTLY ask the question of the Orisha or Ifa through a reading (ie, do you XXX Orisha want me to initiate as a priest). This avoids any misunderstanding and allows the person to go forward with a confidence beyond someone just telling you so. It's your right to ask, and don't let any priest tell you otherwise (but also be prepared if the Orisha says yes!).
Being a layperson, you are not aware of what the caracoles/dinlogun or Ikin are actually saying, nor what the Odu is. It is of course a matter of trust, but when in doubt ask. Even if you want as badly as anything to become a priest/ess, ask anyways, the Orisha can see more then we can, and them saying no is not the end of the world, and it may help you avoid a cataclysmic decision. Personally, I would be wary of a priest that has initiated inordinant amounts of priests, while there is no specific ratio, every follower they have being a priest is a sign that something is amiss. Also, see if the other priests in their Ile (house) are trained and knowledgeable, or are simply laypeople who have gone through initiations.
Remember, anyone can buy an initiation, few people become true priests/theologians.
5. Money machines. Everything costs, we sacrifice all the time. Reading this article is a sacrifice of your time and an Ebo of sorts. Priests are sometimes "full-time" and this is their only source of income, they are sometimes part timers like me with regular jobs. Whichever they are, while it's important to compensate for their valuable time/expertise, it's also important to know when you're being taken to the cleaners.
You shouldn't need to do pricey ebos every month, you shouldn't be hit up for expensive initiations constantly, you shouldn't pay for a reading that lasts 10 minutes, barely hear them talk, then be told you need to pay XXX exorbitant amount for this ebo that you have to do. What's right to charge? what's right to do? Well of course that's hard, but talk to others in your tradition, ask questions. You are, after all, a consumer, act as such. While you can't put a price on religion/time/sacrifice, you can understand when someone's taking advantage of you.
This of course also leads to the question of what should things cost? Well, this is a tough one. What might cost $3,000 in Cuba costs $8,000 in NY and $10,000 in San Francisco. It is of course not typically correct protocol for someone to ask why the price is what it is, and often you get a nasty stare, or a "because I say it is" or a "my Ashe is invaluable" answer, but if the person has nothing to hide, they will tell you where your money is going. Nothing should cost $35,000, that is outrageous (yes I've heard people being asked that much money for initiations). If the person says the Orisha told them that amount in divination, perhaps they did, and perhaps they did so that you would know NOT to go to this person.
These things are expensive, I've seen it, don't underestimate the immensity of it, but do not let your socks be taken out from under your shoes. If more people ask for an accounting, this process will become more decent and there will be more checks and balances. A competent priest should be able to at least give you ball park figures of what things cost.
This isn't to say you should start "shopping around", that's simply the wrong attitude and will get you nowhere fast (except left by your godparent), but do be responsible and understand where you hard earned money is going. You can't put a price on initiation, but the Orisha didn't create you to be a fool either.
Now this all leads to the duties section . . .
As a godchild I think your duties to your godparent/priest/mentor mimic those of one decent human being to another.
Be humble
Be honest
Be helpful
Be kind
Be available to help with ceremonies, this is your responsibility and will sometimes entail hard work (but do not be a slave)
Helping your godparent/priest/mentor with personal issues is up to your discretion but not "required"
Helping your godparent/priest/mentor with personal finance issues is NOT "required" nor is it really considered appropriate
Accept direction, accept advice, accept that you may not be allowed to know everything, but do expect to be treated as a human
Priests are not Orisha, do not treat them as such, nor should you let them act as such
Do not allow yourself to be belittled, trampled on, or mistreated
Do not allow yourself to taken advantage of or manipulated
Do not ever be lead to believe that a sexual act is a part of ANY religious ceremonies
Do not forget you have rights
Most important . . . Be aware
As a priest, we have duties mandated by Odu. There are many Odu that talk of this, but one broad one on the conduct of an Awo Ifa is told 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
Remember that we, as priests should be held to a higher standard.
We should demand it of ourselves, you should demand it of us.
But also remember that we, as priests, are still only humans, and help us when we are weak, or have lost our way, as we should help you.
O gbo ato isuri ti Iwori Wofun!
May you have long life with the blessing of the holy odu Iwori Wofun!
Ase O!!!!!
Marcos Ifalola Sanchez
If you ask someone the role of a spirtual guide/mentor/Oluwo you'll probably get slightly different answers from each person you ask. While an extremely important decision, if you were not raised in the Orisha tradition or in a particular house (and even then), it can be very difficult to understand what your responsibilities are, as well as those of your prospective priest.
When people have asked me this question in the past, one of the most important things I say is, remember that there is no need to rush, all things in their due time. Choosing a spiritual guide should be as important a decision as whether or not you ask someone to marry you. In fact, spiritually speaking in a way, they will play almost as important a role in your life, one that may outlast a marriage and one that is important for you in sickness as well as health. The person who assumes this role will be there to interpret what the Orishas have to say to you, which is no small task, and potentially can mean literally putting your life into their hands.
That said, priests are, at the end of the day, just people, not perfect and can make mistakes. But, it is up to you to demand that they are held to a higher standard, as they themselves should also do. Becoming a priest is a big responsibility, and having a congregation/"godchildren" whatever you call it, is equally a large responsibility.
Practically speaking, when choosing a priest to become your guide, it's important to understand a few key things:
1. Are they truly initiated? seems like an obvious question, but one often not asked. While some folks may be offended, they shouldn't be, you don't know them, they don't know you. You can ask what their lineage is, who initiated them etc. We often do more research when purchasing a TV or microwave, so why then, with something so important as our spirituality, do we often ask little to no questions about our prospective Orisha priest??? Ask for references (though this might get you a few stares) or ask who their godparents were, make sure you're dealing with someone who can be verified. We all have several priests in our initiations specifically so we can be verified.
2. What Orisha tradition do they practice? There are many such as: Ifa (traditional African and Lucumi), santeria/lucumi/regla de Ocha, Traditional African Orisha worship, Egungun, Ogboni, Egbe, Candomble Nago/Ketu/Angola, Palo Monte/Mayombe, Vodun, Obeah . . . and the list goes on. You need to ask what your godparent practices, often people are initiated into multiple traditions and especially in the diaspora, people practice religions that are totally separate. Is this what you want to do? Do you feel comfortable with someone who is practicing more then one? What are the practicalities? What if they want you to initiate into something other then the tradition you originally came to see them about? These are very important questions that people simply don't ask themselves.
3. What is their standing in the community? Do they have many godchildren? Just like looking for a job, we might ask what the company is like to work for, or if it's legitimate, why don't we do the same for something so important as our spiritual leader? You should feel free to ask around the community and see what kind of standing the person has. Talk to other people who follow this orisha priest and see what their experience is like. Are they overbearing or rude? do they demand alot of time from their followers? do they teach their followers or do they simply expect them to be quiet and watch and learn? Are they lax? Are they learned/scholarly? Do they have a big ego?
Of course be careful, politics and power struggles can sometimes taint what you hear about someone, but if you ask around enough, you're likely to be able to figure out which opinions are tainted, and which are true. Remember, just because someone is initiated as a priest/ess it DOES NOT mean that they are therefore a good person. More importantly, it doesn't mean they're a good teacher. If you truly are interested in learning about the tradition, you need to find out if the person you pick will actually train you. Some priests are great people, great diviners, but can't teach to save their lives. Think about what you want your relationship to be like and ask these questions, it'll help save you tons of grief and switching in and out of different houses constantly. And be careful of priests who "collect" godchildren. In other words, they have a lot of godchildren, but don't really spend any quality time with any of them.
These are of course sensitive topics, but important ones nonetheless.
4. Priest factories. Not everyone who practices this religion is destined to be a priest. Even if you have the Odu, it's always important to DIRECTLY ask the question of the Orisha or Ifa through a reading (ie, do you XXX Orisha want me to initiate as a priest). This avoids any misunderstanding and allows the person to go forward with a confidence beyond someone just telling you so. It's your right to ask, and don't let any priest tell you otherwise (but also be prepared if the Orisha says yes!).
Being a layperson, you are not aware of what the caracoles/dinlogun or Ikin are actually saying, nor what the Odu is. It is of course a matter of trust, but when in doubt ask. Even if you want as badly as anything to become a priest/ess, ask anyways, the Orisha can see more then we can, and them saying no is not the end of the world, and it may help you avoid a cataclysmic decision. Personally, I would be wary of a priest that has initiated inordinant amounts of priests, while there is no specific ratio, every follower they have being a priest is a sign that something is amiss. Also, see if the other priests in their Ile (house) are trained and knowledgeable, or are simply laypeople who have gone through initiations.
Remember, anyone can buy an initiation, few people become true priests/theologians.
5. Money machines. Everything costs, we sacrifice all the time. Reading this article is a sacrifice of your time and an Ebo of sorts. Priests are sometimes "full-time" and this is their only source of income, they are sometimes part timers like me with regular jobs. Whichever they are, while it's important to compensate for their valuable time/expertise, it's also important to know when you're being taken to the cleaners.
You shouldn't need to do pricey ebos every month, you shouldn't be hit up for expensive initiations constantly, you shouldn't pay for a reading that lasts 10 minutes, barely hear them talk, then be told you need to pay XXX exorbitant amount for this ebo that you have to do. What's right to charge? what's right to do? Well of course that's hard, but talk to others in your tradition, ask questions. You are, after all, a consumer, act as such. While you can't put a price on religion/time/sacrifice, you can understand when someone's taking advantage of you.
This of course also leads to the question of what should things cost? Well, this is a tough one. What might cost $3,000 in Cuba costs $8,000 in NY and $10,000 in San Francisco. It is of course not typically correct protocol for someone to ask why the price is what it is, and often you get a nasty stare, or a "because I say it is" or a "my Ashe is invaluable" answer, but if the person has nothing to hide, they will tell you where your money is going. Nothing should cost $35,000, that is outrageous (yes I've heard people being asked that much money for initiations). If the person says the Orisha told them that amount in divination, perhaps they did, and perhaps they did so that you would know NOT to go to this person.
These things are expensive, I've seen it, don't underestimate the immensity of it, but do not let your socks be taken out from under your shoes. If more people ask for an accounting, this process will become more decent and there will be more checks and balances. A competent priest should be able to at least give you ball park figures of what things cost.
This isn't to say you should start "shopping around", that's simply the wrong attitude and will get you nowhere fast (except left by your godparent), but do be responsible and understand where you hard earned money is going. You can't put a price on initiation, but the Orisha didn't create you to be a fool either.
Now this all leads to the duties section . . .
As a godchild I think your duties to your godparent/priest/mentor mimic those of one decent human being to another.
Be humble
Be honest
Be helpful
Be kind
Be available to help with ceremonies, this is your responsibility and will sometimes entail hard work (but do not be a slave)
Helping your godparent/priest/mentor with personal issues is up to your discretion but not "required"
Helping your godparent/priest/mentor with personal finance issues is NOT "required" nor is it really considered appropriate
Accept direction, accept advice, accept that you may not be allowed to know everything, but do expect to be treated as a human
Priests are not Orisha, do not treat them as such, nor should you let them act as such
Do not allow yourself to be belittled, trampled on, or mistreated
Do not allow yourself to taken advantage of or manipulated
Do not ever be lead to believe that a sexual act is a part of ANY religious ceremonies
Do not forget you have rights
Most important . . . Be aware
As a priest, we have duties mandated by Odu. There are many Odu that talk of this, but one broad one on the conduct of an Awo Ifa is told 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
Remember that we, as priests should be held to a higher standard.
We should demand it of ourselves, you should demand it of us.
But also remember that we, as priests, are still only humans, and help us when we are weak, or have lost our way, as we should help you.
O gbo ato isuri ti Iwori Wofun!
May you have long life with the blessing of the holy odu Iwori Wofun!
Ase O!!!!!
Marcos Ifalola Sanchez
Tuesday, April 3, 2007
Differences between Traditional Orisha worship and the Lucumi denomination
Recently the question was posed, how should view the differences between Tradtional African Orisha worship and the Lucumi? To which I answer:
Having been a practitioner in both traditions, and now an Ifa priest, the first thing to note for those that seek to understand the Lucumi is that catholicism is not as "mixed"/syncretized as some people (including santeria priests) would lead you to believe. In reality, there's nothing catholic in the actual "ceremonies" and though people speak spanish, the ceremonies are conducted using prayers, songs and call/response in a mixed dialect of Yoruba. You will never hear anything catholic in the initiation of a priest other then a side comment occasionally which doesn't have to do with the actual ceremony. Mostly this occurs when an Olorisha (santero/a) may make reference to an Orisha in a personal conversation using a catholics saint's name.
The catholic "veneer" washes away very quickly once you become initiated. In fact one of the biggest fallacies espoused by many is that there is a real syncretism, when in reality it's only surface level. I participated in at least 12 initiations of priests in a traditional Lucumi house before passing to Ifa, and not once did I ever hear anything catholic (the same goes for the dozens of other ceremonies I participated in, like Olokun, ibeji, "guerreros" etc). One exception is that an Oriate in the Ita of the Iyawo (newly initiated priest) will sometimes when interpreting Odu, make reference to catholic things that are "born" in a certain odu. As odd as this sounds, in a deeper analysis, it's not exactly incorrect or out line with Yoruba thinking.
The Lucumi system of Dillogun (caracoles) divination varies from the traditional method. As I've spoken about before, the traditional method would be to throw the cowrie shells only once, and chant the odu that appears, with only 17 possibilities (though there are many Ese odu). The Lucumi, whether for survival or political reasons, adapted this to the system of Ifa, creating 256 different possible combination (by throwing 16 cowries twice) mimicking the 256 Odu Ifa. This is important because by definition, within Odu Ifa is housed all the knowledge of the world past, present and future, and so it's not necessarily strange to believe that events from other traditions/religions would have a place within Odu Ifa.
Another exception to note, is the "misa" which occurs before the Kariosha (priest initiation), however it's important to note that this is NOT an Orisha practice. The misa is considered an "espiritismo" practice, which is essentially a replacement for Egun rites. Espiritismo is a whole different tradition and does in fact syncretize Catholicism, Kardecian mediumship (Alan Kardec), and Yoruba culture (by virtue of spirits that are Yoruba and often practitioners of Orisha traditions) and may be where the confusion lies. This one practice often leads people to think that the Lucumi as a whole more deeply syncretize Catholicism then they in fact do.
In order to place the Lucumi and Traditional Orisha worshippers within a wider context and understand how they relate, we have to look at a definition of the religion. I believe that Orisha worship as a whole, is a belief system of the Yoruba people (and tribes they conquered) originating in western Africa (note I am not going to get into whether it has Egyptian roots as some espouse as for our purposes that is not necessary). There is one "God", Olodumare, who created all that we know and don't know. Olodumare also created the Irunmole amongst which were the Orisha, divine beings who inhabit the universe.
Humans interact with the divine, in order to understand their purpose in life and affect the world around them. To do this, they created priesthoods in order to supplicate various Orisha. Amongst these priesthoods, several Orisha became prominent for one reason or another, and amongst these was Ifa, Orisha of knowledge and divination.
During the trans-atlantic passage of slaves to the carribean, priests, as well as regular people were sold by African Kings to Europeans. As the slaves were brought over they established their religion, mostly in secret. But as a child grows up unique to their parents once they are out of the house, the religion which is now commonly referred to as Santeria or Lucumi changed an morphed, for both survival (obi kola nut becoming obi the coconut) as well as political reasons (the invention of the "pinaldo" or knife ceremony, the reception of 6 Orishas simulatneously). Thus becoming a sect or denomination of the Orisha tradition (as did Candomble Nago and Ketu in Brazil, and Culto de Shango in Trinidad, etc). I specifically use this language not to downplay or denegrate the Lucumi/Santeria tradition, but to point out that it's roots/origin are with the Yoruba of western Nigeria, and it is a younger and newer interpretation of Orisha worship.
So the lucumi denomination due to geographic, cultural and historical differences has re-interpreted the traditional African system. Within both the Traditional African and the lucumi denominations, there is a group of Ifa worshippers/priests, who also re-interpreted (though to a significantly lesser extent) the african system of Ifa (there are many more similarities then in other Orisha priesthoods).
In many ways you can think of it as the difference between Orthodox Judaism and Reform Judaism or Catholic and Protestant. Their doctrines, liturgies, rituals etc have differences and are interpreted differently, even though they both base it on the same principles/ideas/concepts.
Odabo,
Ifalola
Having been a practitioner in both traditions, and now an Ifa priest, the first thing to note for those that seek to understand the Lucumi is that catholicism is not as "mixed"/syncretized as some people (including santeria priests) would lead you to believe. In reality, there's nothing catholic in the actual "ceremonies" and though people speak spanish, the ceremonies are conducted using prayers, songs and call/response in a mixed dialect of Yoruba. You will never hear anything catholic in the initiation of a priest other then a side comment occasionally which doesn't have to do with the actual ceremony. Mostly this occurs when an Olorisha (santero/a) may make reference to an Orisha in a personal conversation using a catholics saint's name.
The catholic "veneer" washes away very quickly once you become initiated. In fact one of the biggest fallacies espoused by many is that there is a real syncretism, when in reality it's only surface level. I participated in at least 12 initiations of priests in a traditional Lucumi house before passing to Ifa, and not once did I ever hear anything catholic (the same goes for the dozens of other ceremonies I participated in, like Olokun, ibeji, "guerreros" etc). One exception is that an Oriate in the Ita of the Iyawo (newly initiated priest) will sometimes when interpreting Odu, make reference to catholic things that are "born" in a certain odu. As odd as this sounds, in a deeper analysis, it's not exactly incorrect or out line with Yoruba thinking.
The Lucumi system of Dillogun (caracoles) divination varies from the traditional method. As I've spoken about before, the traditional method would be to throw the cowrie shells only once, and chant the odu that appears, with only 17 possibilities (though there are many Ese odu). The Lucumi, whether for survival or political reasons, adapted this to the system of Ifa, creating 256 different possible combination (by throwing 16 cowries twice) mimicking the 256 Odu Ifa. This is important because by definition, within Odu Ifa is housed all the knowledge of the world past, present and future, and so it's not necessarily strange to believe that events from other traditions/religions would have a place within Odu Ifa.
Another exception to note, is the "misa" which occurs before the Kariosha (priest initiation), however it's important to note that this is NOT an Orisha practice. The misa is considered an "espiritismo" practice, which is essentially a replacement for Egun rites. Espiritismo is a whole different tradition and does in fact syncretize Catholicism, Kardecian mediumship (Alan Kardec), and Yoruba culture (by virtue of spirits that are Yoruba and often practitioners of Orisha traditions) and may be where the confusion lies. This one practice often leads people to think that the Lucumi as a whole more deeply syncretize Catholicism then they in fact do.
In order to place the Lucumi and Traditional Orisha worshippers within a wider context and understand how they relate, we have to look at a definition of the religion. I believe that Orisha worship as a whole, is a belief system of the Yoruba people (and tribes they conquered) originating in western Africa (note I am not going to get into whether it has Egyptian roots as some espouse as for our purposes that is not necessary). There is one "God", Olodumare, who created all that we know and don't know. Olodumare also created the Irunmole amongst which were the Orisha, divine beings who inhabit the universe.
Humans interact with the divine, in order to understand their purpose in life and affect the world around them. To do this, they created priesthoods in order to supplicate various Orisha. Amongst these priesthoods, several Orisha became prominent for one reason or another, and amongst these was Ifa, Orisha of knowledge and divination.
During the trans-atlantic passage of slaves to the carribean, priests, as well as regular people were sold by African Kings to Europeans. As the slaves were brought over they established their religion, mostly in secret. But as a child grows up unique to their parents once they are out of the house, the religion which is now commonly referred to as Santeria or Lucumi changed an morphed, for both survival (obi kola nut becoming obi the coconut) as well as political reasons (the invention of the "pinaldo" or knife ceremony, the reception of 6 Orishas simulatneously). Thus becoming a sect or denomination of the Orisha tradition (as did Candomble Nago and Ketu in Brazil, and Culto de Shango in Trinidad, etc). I specifically use this language not to downplay or denegrate the Lucumi/Santeria tradition, but to point out that it's roots/origin are with the Yoruba of western Nigeria, and it is a younger and newer interpretation of Orisha worship.
So the lucumi denomination due to geographic, cultural and historical differences has re-interpreted the traditional African system. Within both the Traditional African and the lucumi denominations, there is a group of Ifa worshippers/priests, who also re-interpreted (though to a significantly lesser extent) the african system of Ifa (there are many more similarities then in other Orisha priesthoods).
In many ways you can think of it as the difference between Orthodox Judaism and Reform Judaism or Catholic and Protestant. Their doctrines, liturgies, rituals etc have differences and are interpreted differently, even though they both base it on the same principles/ideas/concepts.
Odabo,
Ifalola
Sunday, March 25, 2007
Ifa in the diaspora, why the rejection?
I have heard the cries to reject Ifa asking, what need do we have for Ifa?
I have seen priest and practitioner turn their backs to Ifa claiming Babalawos are trying to usurp or their power or replace them.
I have felt the contempt from those who are ignorant of Ifa's role.
I have tasted the fear that comes from those in power, afraid of losing that power.
I have smelled the stench of distrust sowing it's weeds amongst the children of Orisha.
I have a role to play.
To pass Ifa to the new generations and to not let it fall to the wayside.
I do not claim that Ifa is better or more powerful then other Orisha, but I ask those in the diaspora, where did the currently system of Dillogun divination come from? It is Ifa. In africa, cowrie shell divination of the Orisha was and is still done with one throw. The double throw was a creation of the trans-atlantic passage, perhaps to maintain Ifa until there were more trained Babalawos present to work it. Perhaps it was a political change created to change the power balance. Either way, without Ifa, the current system would not exist.
In Ogunda Ose, Ifa tells us:
E baa lo loo lo bi olo
E baa re ree re bi ere
Ibi ti e ti lo naa
Le o pada si
Dia fun Ojola
Omo Ere L'apa
E ma ma paa o
Eran ab'ohun ni o
e ye e ma p'Ojola
Omo Ere L'apa
Ifa ni Isheshe lo amm leke
Isheshe lo maa gbeniyan
No matter how far you wander like the grindstone
No matter how far you wind like the boa constrictor
It is your starting point
to which you shall all return
These were the declarations of Ifa to the royal python
the offspring of the boa constrictor of Apa town
Pray, do not slay it
Do not slay the royal python
The offspring of the boa constrictor of Apa town
Ifa says Isheshe (our ancestors that represent traditionalism) will prevail
Isheshe will allow mankind to prevail.
-----------
So how then, could we even suggest that Ifa is trying to take over something that it created to begin with? If nothing else, it seems to me that quite the opposite is happening, that in the Diaspora an adaption of the system of Ifa occured (though most practitioners don't realize this), and now Orisha priests claim to be its owner. Is this not in fact a hegemony of practitioners in the Diaspora over Ifa and not the reverse that many claim? I've heard Oriate, Italeros, diviners (male and female) tell priests training to divine to study Ifa, and in the same breath say Babalawos are trying to take over the faith and assert power over them. Is that right?
If anything, this has upset the balance. Ifa's role is divination, Ifa's role as Eleri Ipin is to help clarify our paths. Ifa can not directly affect things like the other Orisha, but needs to work in conjunction with other Orisha to affect the future to the benefit of the Orisha devotee.
Ifa can, should, and will work with all Orisha devotees to maintain the balance. We must stop the bickering and politics and understand how to regain the balance in order to retain the harmony that will lead us all down our true path.
I have seen priest and practitioner turn their backs to Ifa claiming Babalawos are trying to usurp or their power or replace them.
I have felt the contempt from those who are ignorant of Ifa's role.
I have tasted the fear that comes from those in power, afraid of losing that power.
I have smelled the stench of distrust sowing it's weeds amongst the children of Orisha.
I have a role to play.
To pass Ifa to the new generations and to not let it fall to the wayside.
I do not claim that Ifa is better or more powerful then other Orisha, but I ask those in the diaspora, where did the currently system of Dillogun divination come from? It is Ifa. In africa, cowrie shell divination of the Orisha was and is still done with one throw. The double throw was a creation of the trans-atlantic passage, perhaps to maintain Ifa until there were more trained Babalawos present to work it. Perhaps it was a political change created to change the power balance. Either way, without Ifa, the current system would not exist.
In Ogunda Ose, Ifa tells us:
E baa lo loo lo bi olo
E baa re ree re bi ere
Ibi ti e ti lo naa
Le o pada si
Dia fun Ojola
Omo Ere L'apa
E ma ma paa o
Eran ab'ohun ni o
e ye e ma p'Ojola
Omo Ere L'apa
Ifa ni Isheshe lo amm leke
Isheshe lo maa gbeniyan
No matter how far you wander like the grindstone
No matter how far you wind like the boa constrictor
It is your starting point
to which you shall all return
These were the declarations of Ifa to the royal python
the offspring of the boa constrictor of Apa town
Pray, do not slay it
Do not slay the royal python
The offspring of the boa constrictor of Apa town
Ifa says Isheshe (our ancestors that represent traditionalism) will prevail
Isheshe will allow mankind to prevail.
-----------
So how then, could we even suggest that Ifa is trying to take over something that it created to begin with? If nothing else, it seems to me that quite the opposite is happening, that in the Diaspora an adaption of the system of Ifa occured (though most practitioners don't realize this), and now Orisha priests claim to be its owner. Is this not in fact a hegemony of practitioners in the Diaspora over Ifa and not the reverse that many claim? I've heard Oriate, Italeros, diviners (male and female) tell priests training to divine to study Ifa, and in the same breath say Babalawos are trying to take over the faith and assert power over them. Is that right?
If anything, this has upset the balance. Ifa's role is divination, Ifa's role as Eleri Ipin is to help clarify our paths. Ifa can not directly affect things like the other Orisha, but needs to work in conjunction with other Orisha to affect the future to the benefit of the Orisha devotee.
Ifa can, should, and will work with all Orisha devotees to maintain the balance. We must stop the bickering and politics and understand how to regain the balance in order to retain the harmony that will lead us all down our true path.
Subscribe to:
Posts (Atom)
