Posts
In response to the question once posed, Who receives Ebo? What happens? I pose this interpretation.
To whom does one offer ebo? When consulting Ifa, there are two parts to the process. The first being divination, for which the Babalawo acts as interpreter of the Ifa Oracle. Through the Babalawo, Ifa merges with the female energy of Odu, causing the metaphysical birth of a specific Odu which reveals your present and potential future. In the second part the Babalawo, interpreting Ifa, suggests an Ebo, whereby you offer items/actions in hopes that a given divinity will intercede on your behalf to either ensure your favorable future, or resolve your problems/remove your obstacles. Who are these divinities? Ebo can be offered to your Ori, a specific Orisa, Egun, Isheshe (the inhabitants of heaven), Ajogun, Iyaami, nature spirits, or all those heavenly beings including Olodumare. So what is Babalawo's role?
The Babalawo's (Orunmila's emissary) role is threefold. To play the male counterpart to Odu's female energy, whereby the Odu Ifa specific to a certain person at a certain time is "birthed". Also, to act as a guide, along with Esu, in ensuring that the offering made by the adherent reaches it's intended location/recipient. Of special note in this process, regardless of whether Esu is the intended recipient of Ebo, he receives part of the ebo as payment for guiding (and not interfering with) the Ebo (as mandated in Ose 'Tura). Like a casino, Esu always takes a cut. And lastly in certain situations, where Orunmila is the intended recipient of Ebo, Orunmila may act as advocate for the client, interceding on their behalf with other Orisa/Divinities in order to ensure a positive future.
So, is Ifa neutral?
Orunmila, the Orisa/prophet ( as opposed to Ifa) like all Orisa, is not exactly neutral. There are many Ese Ifa where Orunmila is talked about, and in some he takes sides, or has a preference, or decrees what he thinks is best. That said, like any judge, when manipulating Ikin and performing 'dafa, he is said to interpret Ifa in a manner that will best help the person (which isn't exactly what I'd call neutral, but more along the philosophy of king solomon, doing what is "right"). So Orunmila is not perfectly neutral. Ifa, however, is meant to reveal one's chosen path, and help one to align themselves with it. Though Ifa is meant to have a net positive effect, it's neutral in the sense that it only "reveals" and you are required to take actions in order to achieve the positive effect.
What makes Ifa neutral then?
Odu
Although Orunmila, the Orisa/prophet may intercede on behalf of any given person/divinity, Ifa through Odu will always reveal the truth, ensuring that there is always a check and balance in the system. That's not to say that Orunmila would act negatively against a person, but no matter what any Orisa may/may not do, Ifa through Odu will always reveal the truth of a matter.
On revelation I'll leave you with an Ese Ifa from Irosun Meji
Ita ruku, l'awo ita ruku
Ita ruku, l'awo ita ruku
Ita ruku, l'awo ita tataata
a d'ifa fun 'gba, igba nsh'awo lo s'ode oyo
Igba a rula
Igba a rukan
A ii w'aye eni ai nigba
Dusty road, diviner for dusty road
Dusty space, diviner for dusty space *
Open dusty place diviner for open space
Divined for time, time was on a spiritual journey to Oyo town
The time to harvest Okra
Is different from the time to harvest Ikan (okra family)
As individuals, we all have our destined times (no matter what happens, we all have remarkable times in life)
*(note, the words are different because of accents not shown)
I will note that one of the most important phrases for a Babalawo is:
Aboru
Aboye
Aboshishe
Which translates in Yoruba roughly to:
May ebo reach heaven
May ebo be accepted
May ebo allow that which I ask for to come to pass
Once Ebo is accepted, we can only supplicate ourselves to the Orisa and humble pray: Aboru Aboye Aboshishe.
Ase o
Marcos Ifalola Sanchez
Tuesday, September 18, 2007
Thursday, August 9, 2007
who's on first, what's on second . . . Which Orisa is most important?
Aboru aboye aboshishe,
Someone had posted a piece citing how they believed that Orunmila was above other Orisa, and so I thought I would clarify what I believe the relationship is. Many times, we want to "rank" the Orisa, however I think this is a human construct, and not something that necessarily achieves anything constructive. We very often as humans resort to wanting to place something "first" or "last" or one above another, but I don't believe in the case of Orisa (with the exception of Olodumare) that it accomplishes anything, nor fully understands the symbiotic relationship that occurs even within the realm of Orisa.
For instance, how can we say Orunmila is "first" or "above" the irunmole when without Esu playing his role in the process, none of what Orunmila/Ifa says/does can come to pass? Does that not then make Esu "above" Orunmila in a sense? To me no, they both have their role to play. Also, how can one place Orunmila say above Oduduwa or Obatala? If those Orisa didn't exist, who would have moulded man's head? Without the human race, the role of Ifa in this context is meaningless as what role can any religion play without worshippers to follow it? We of course also have stories in Ose Otura about Oshun and her role in mankind, if she were to get mad and make women infertile, we would die as a race, and what use would religion be then? Certainly I know consulting Ifa would help us avoid this, but what if our Ori didn't make appropriate ebo, Oshun could cause the death of us, and so is that not a power stronger then simply knowledge of how to stop that when not used and indeed more powerful then even Ori?
I'm not saying these things will happen, but am trying to illustrate a point. That point is, it's not about who's first or second when we look beyond Olodumare and Ori, it's about the symbiotic relationship that exists amongst all Orisa that allow us to find our "path" and lead a long and healthy life. Orumila without Esu, Oshun, Obatala, Yemoja etc etc, is an unbalanced world, just as Esu, Obatala, Oshun etc etc without Orunmila is also a world without balance. Ranking the Orisa, as comforting as it may make us feel to be worshiping the "highest", is simply divisive and does not reflect the complex interconnectedness of Yoruba Theology and Cosmogony.
All our Orisa are important, and all have a vital and important role to play. Perhaps at times, one may be more important to us, but there will always be that one time when the key to survival is held, even by the smallest, seemingly most insignificant of Orisa, and at that precise moment, that Orisa means more to us and our survival then any other.
Odabo
Ifalola
Someone had posted a piece citing how they believed that Orunmila was above other Orisa, and so I thought I would clarify what I believe the relationship is. Many times, we want to "rank" the Orisa, however I think this is a human construct, and not something that necessarily achieves anything constructive. We very often as humans resort to wanting to place something "first" or "last" or one above another, but I don't believe in the case of Orisa (with the exception of Olodumare) that it accomplishes anything, nor fully understands the symbiotic relationship that occurs even within the realm of Orisa.
For instance, how can we say Orunmila is "first" or "above" the irunmole when without Esu playing his role in the process, none of what Orunmila/Ifa says/does can come to pass? Does that not then make Esu "above" Orunmila in a sense? To me no, they both have their role to play. Also, how can one place Orunmila say above Oduduwa or Obatala? If those Orisa didn't exist, who would have moulded man's head? Without the human race, the role of Ifa in this context is meaningless as what role can any religion play without worshippers to follow it? We of course also have stories in Ose Otura about Oshun and her role in mankind, if she were to get mad and make women infertile, we would die as a race, and what use would religion be then? Certainly I know consulting Ifa would help us avoid this, but what if our Ori didn't make appropriate ebo, Oshun could cause the death of us, and so is that not a power stronger then simply knowledge of how to stop that when not used and indeed more powerful then even Ori?
I'm not saying these things will happen, but am trying to illustrate a point. That point is, it's not about who's first or second when we look beyond Olodumare and Ori, it's about the symbiotic relationship that exists amongst all Orisa that allow us to find our "path" and lead a long and healthy life. Orumila without Esu, Oshun, Obatala, Yemoja etc etc, is an unbalanced world, just as Esu, Obatala, Oshun etc etc without Orunmila is also a world without balance. Ranking the Orisa, as comforting as it may make us feel to be worshiping the "highest", is simply divisive and does not reflect the complex interconnectedness of Yoruba Theology and Cosmogony.
All our Orisa are important, and all have a vital and important role to play. Perhaps at times, one may be more important to us, but there will always be that one time when the key to survival is held, even by the smallest, seemingly most insignificant of Orisa, and at that precise moment, that Orisa means more to us and our survival then any other.
Odabo
Ifalola
Saturday, August 4, 2007
Power and the priesthood
Power and the priesthood:
Ogbe sa:
Ogbe sa re le
Ogbe sa r'oko
Dia fun Eni0Aye kan
Dia fun Eni Aye Nfe
A bu fun S(h)eere
S(h)eere o, S(h)eere o
Eni Aye kan
E s(h)'aye ire
Bo je emi laye kan
Ko s(h)aye iro o
bo je emi laye kan
Ma s(h)aye ire
S(h)eere o, S(h)eere o
Eni Aye Kan
E s(h)aye ire
Ogbe ran home
Osa ran to the farm
They were the ones who cast Ifa for "He whose turn it is to rule the world"
They also cast Ifa for "He who the masses love and want"
Do it well, pray, do it well
Those whose turn it is to rule the world
Please rule the world well
If it is my turn to rule the world
I will rule the world well
Do it well, pray, do it well
If it is your turn to rule the world
Please rule well ...
I've often considered the process of becoming a priest, and the training (or sometimes lack thereof) that comes as a result of initiation, however we often overlook one of the most important and difficult topics, Power. Whether we acknowledge it or not, on some levels, great or small, we are drawn to the priesthood because of the power that it can afford us. For some, it is the draw to the esoteric knowledge that will allow us to affect our lives in ways beyond the known (admittedly, I fall into this category). For others, it is the draw to the power one has over another, and yet for others, it is simply the power they gain over the self. Whatever the reason, joining the priesthood does give us access to a power that is beyond the normal. For the purpose of this article though, i want to look at the most mundane, but also the most dangerous, the power over others.
I've seen the glint in someone's eye as another person lies foribale in front of them, or they ask what your "age" is, full well knowing you are younger relishing the moment you will dobale to them. Or the joking talk about the "multa" (fine) that they might impose on you if you do something wrong. Seemingly benign acts, these often belie a deeper and sometimes more sinister emotion. Of all the things that occur before someone joins the priesthood, the least spoken about is how one should act when wielding their new position (and the power that comes with it). It is very likely that one of the most important pieces of training one should have is how to act responsibly when asserting the power you have over another.
Some people have a natural ability to lead, and in such often have a great understanding (whether conscious or not) of how, and when, to use their power. This is something which they learned over the years through their own experiences, or observing how others use and wield their power. Rarely is this completely innate, and a mentor or role model often provides the lessons needed to formulate the vocabulary necessary to speak the language of power responsibly. The lessons learned are invaluable, however, more often then not, in this world where training/teutalage in the priesthood is virtually non-existent and there has been an explosive growth in the priesthood, with "babies having babies", we are creating what is the beginning of a crisis of ineptitude.
While certainly one of the problems with the priesthood today is too few spend the necessary hours of training and study to learn the theology, we are failing our children and future generations by not creating the leaders of tomorrow. No denomination is exempt from this crisis. While there are often the obvious stories of inept priests, who hold on with a death grip to their "godchildren"/adherents through what is tantamount to terror tactics. There is also a more subtle and insidious politic of power whereby priests are demanding unyielding loyalty, outrageous time requests and guilting godchildren into doing ceremonies (to name a few things), but giving very little in return. Then, the "eldership" or "duty" response is immediately invoked, nullifying any possible response a godchild might have.
I could go on with examples, but this is sufficient enough for most to see the point. What's more important is that we look at ways in which we can, as priests, more responsibly train the priesthood in the correct/moral use of power. To be honest, one of the biggest deterrents to responsible use of power in the diaspora is the move from Eldership which in traditional Yoruba culture was based on years of life, to Eldership based only on years of priesthood (thereby allowing young people with little life experience to achieve "elder" status before they have the wisdom of what it means to achieve that). That said, that is how some traditions choose to treat eldership, so it becomes even more important to train priests in what it means to "be an elder" and wield power when time is unable to teach them those lessons.
My personal opinion is that all priests from all denomination should be required to train as a priest for a minimum number of years (7 at least) before they are allowed to initiation other priests. This isn't unreasonable, and doesn't go against any "rules" of any of the denominations (except perhaps the American "my rights" attitude). Additionally, priests should be required to have many conversations with their new initiates about the roles/responsibilities they now have, and about what it means to have power over someone. This is of course a difficult thing to enforce, and unfortunately there are already a fair number of priests who have their own cadre of priests, all of whom do not understand the dynamic or responsibilities of power. In my eyes, it's in the hands of the true Elders to begin enforcing these rules and leading by example instead of being caught up in the petty politics of power and greed.
I will never forget the look in the eyes of an older woman when she learned I was a Babalawo and training as such. There was a reverence and respect that I'm not sure I deserved or was worthy of, simply because I had a title and had undergone an initiation. I hope to live up to her expectation. That is a look that can humble you, or can ignite a dangerous pride which results in abuse and greed. I am only thankful that I have been put in enough positions of leadership in my work and personal life to know the responsibility it entails, and the consequences if you fail to live up to that responsibility.
May there be further conversations ...
Odabo
Marcos Ifalola Sanchez
Ogbe sa:
Ogbe sa re le
Ogbe sa r'oko
Dia fun Eni0Aye kan
Dia fun Eni Aye Nfe
A bu fun S(h)eere
S(h)eere o, S(h)eere o
Eni Aye kan
E s(h)'aye ire
Bo je emi laye kan
Ko s(h)aye iro o
bo je emi laye kan
Ma s(h)aye ire
S(h)eere o, S(h)eere o
Eni Aye Kan
E s(h)aye ire
Ogbe ran home
Osa ran to the farm
They were the ones who cast Ifa for "He whose turn it is to rule the world"
They also cast Ifa for "He who the masses love and want"
Do it well, pray, do it well
Those whose turn it is to rule the world
Please rule the world well
If it is my turn to rule the world
I will rule the world well
Do it well, pray, do it well
If it is your turn to rule the world
Please rule well ...
I've often considered the process of becoming a priest, and the training (or sometimes lack thereof) that comes as a result of initiation, however we often overlook one of the most important and difficult topics, Power. Whether we acknowledge it or not, on some levels, great or small, we are drawn to the priesthood because of the power that it can afford us. For some, it is the draw to the esoteric knowledge that will allow us to affect our lives in ways beyond the known (admittedly, I fall into this category). For others, it is the draw to the power one has over another, and yet for others, it is simply the power they gain over the self. Whatever the reason, joining the priesthood does give us access to a power that is beyond the normal. For the purpose of this article though, i want to look at the most mundane, but also the most dangerous, the power over others.
I've seen the glint in someone's eye as another person lies foribale in front of them, or they ask what your "age" is, full well knowing you are younger relishing the moment you will dobale to them. Or the joking talk about the "multa" (fine) that they might impose on you if you do something wrong. Seemingly benign acts, these often belie a deeper and sometimes more sinister emotion. Of all the things that occur before someone joins the priesthood, the least spoken about is how one should act when wielding their new position (and the power that comes with it). It is very likely that one of the most important pieces of training one should have is how to act responsibly when asserting the power you have over another.
Some people have a natural ability to lead, and in such often have a great understanding (whether conscious or not) of how, and when, to use their power. This is something which they learned over the years through their own experiences, or observing how others use and wield their power. Rarely is this completely innate, and a mentor or role model often provides the lessons needed to formulate the vocabulary necessary to speak the language of power responsibly. The lessons learned are invaluable, however, more often then not, in this world where training/teutalage in the priesthood is virtually non-existent and there has been an explosive growth in the priesthood, with "babies having babies", we are creating what is the beginning of a crisis of ineptitude.
While certainly one of the problems with the priesthood today is too few spend the necessary hours of training and study to learn the theology, we are failing our children and future generations by not creating the leaders of tomorrow. No denomination is exempt from this crisis. While there are often the obvious stories of inept priests, who hold on with a death grip to their "godchildren"/adherents through what is tantamount to terror tactics. There is also a more subtle and insidious politic of power whereby priests are demanding unyielding loyalty, outrageous time requests and guilting godchildren into doing ceremonies (to name a few things), but giving very little in return. Then, the "eldership" or "duty" response is immediately invoked, nullifying any possible response a godchild might have.
I could go on with examples, but this is sufficient enough for most to see the point. What's more important is that we look at ways in which we can, as priests, more responsibly train the priesthood in the correct/moral use of power. To be honest, one of the biggest deterrents to responsible use of power in the diaspora is the move from Eldership which in traditional Yoruba culture was based on years of life, to Eldership based only on years of priesthood (thereby allowing young people with little life experience to achieve "elder" status before they have the wisdom of what it means to achieve that). That said, that is how some traditions choose to treat eldership, so it becomes even more important to train priests in what it means to "be an elder" and wield power when time is unable to teach them those lessons.
My personal opinion is that all priests from all denomination should be required to train as a priest for a minimum number of years (7 at least) before they are allowed to initiation other priests. This isn't unreasonable, and doesn't go against any "rules" of any of the denominations (except perhaps the American "my rights" attitude). Additionally, priests should be required to have many conversations with their new initiates about the roles/responsibilities they now have, and about what it means to have power over someone. This is of course a difficult thing to enforce, and unfortunately there are already a fair number of priests who have their own cadre of priests, all of whom do not understand the dynamic or responsibilities of power. In my eyes, it's in the hands of the true Elders to begin enforcing these rules and leading by example instead of being caught up in the petty politics of power and greed.
I will never forget the look in the eyes of an older woman when she learned I was a Babalawo and training as such. There was a reverence and respect that I'm not sure I deserved or was worthy of, simply because I had a title and had undergone an initiation. I hope to live up to her expectation. That is a look that can humble you, or can ignite a dangerous pride which results in abuse and greed. I am only thankful that I have been put in enough positions of leadership in my work and personal life to know the responsibility it entails, and the consequences if you fail to live up to that responsibility.
May there be further conversations ...
Odabo
Marcos Ifalola Sanchez
Thursday, July 12, 2007
Recommended reading for adherents and Awos
Aboru aboye aboshishe,
on being asked by a fellow Awo, I compiled this list of recommended books. I've read all of these (some better then others). This is by no means comprehensive, and I suspect I've overlooked some. Enjoy!
Marcos Ifalola Sanchez
• Olodumare: God in Yoruba Belief - E. Bolaji Idowu
• Fundamentals of the Yoruba Religion (Orisa Worship) - Chief Fama
• Yoruba Beliefs and Sacrificial Rites- J. Omósadé Awólàlú
• Practitioner's Handbook for the IFA Professional - Chief FAMA (Àìná Adéwálé-Somadhi)
(Awos only)
• Odun Ifa. Ifa Festival - Emanuel Abosede
(mainly for Awos)
• IFA: The Key to it's Understanding - Fasina Falade
(mainly for Awos)
• Ifa: An Exposition of Ifa Literary Corpus - Wande Abimbola
(mainly for Awos)
• IFA Divination Poetry - Wande Abimbola
(mainly for Awos)
• Yoruba Oral Tradition - Wande Abimbola
• Ifa Divination: Communication Between Gods and Men in West Africa - William Bascom
• Ifa: A Complete Divination - Ayo Salami
(mainly for Awos)
• Iyere Ifa (Tonal Poetry, the Voice of Ifa) An Exposition of Yoruba Divinational Chants - Chief Ifayemi Elebuibon
• The Healing Power of Sacrifice - Chief Ifayemi Elebuibon
(mainly for Awos)
• Ifism: The Complete Work of Orunmila - C. OsamaroIbie (mainly for Awos)
• Iwe Odu Ifa - Chief Ifayemi Awopeju Bogunmbe
(for Awos)
• A recitation of Ifa, oracle of the Yoruba - Judith Illsley Gleason, Awotunde Aworinde
(mainly for Awos)
• Ewe: O uso das plantas na sociedade ioruba - Pierre Verger
• Orin Orisa: Songs for Selected Heads - John Mason
• Beads, Body, and Soul: Art and Light in the Yoruba Universe - Henry Drewal and John Mason
Idana fun orisa: Cooking for selected heads - John Mason and Gary Edwards
• Voodoo: Mounted by the Gods - Alberto Venzago
(a view of "Fa" in benin)
• 1000+(African) Òrìsà Yorùbá Names - Chief Fama
• Fama's Ede Awo (Orisa Yoruba Dictionary) - Chief Fama
• Yoruba-English/English-Yoruba Modern Practical Dictionary - Kayode J. Fakinlede
•Je K`A So Yoruba (Yale Language Series) - Antonia Yetunde Folarin Schleicher
•Yoruba Proverbs - Oyekan Owomoyela
• I HATE recommending anything that makes Niemark money, but this book had good translations: The Sacred IFA Oracle - Afolabi A. Epega, Philip John Neimark
(mainly for Awos)
on being asked by a fellow Awo, I compiled this list of recommended books. I've read all of these (some better then others). This is by no means comprehensive, and I suspect I've overlooked some. Enjoy!
Marcos Ifalola Sanchez
• Olodumare: God in Yoruba Belief - E. Bolaji Idowu
• Fundamentals of the Yoruba Religion (Orisa Worship) - Chief Fama
• Yoruba Beliefs and Sacrificial Rites- J. Omósadé Awólàlú
• Practitioner's Handbook for the IFA Professional - Chief FAMA (Àìná Adéwálé-Somadhi)
(Awos only)• Odun Ifa. Ifa Festival - Emanuel Abosede
(mainly for Awos)• IFA: The Key to it's Understanding - Fasina Falade
(mainly for Awos)• Ifa: An Exposition of Ifa Literary Corpus - Wande Abimbola
(mainly for Awos)• IFA Divination Poetry - Wande Abimbola
(mainly for Awos)• Yoruba Oral Tradition - Wande Abimbola
• Ifa Divination: Communication Between Gods and Men in West Africa - William Bascom
• Ifa: A Complete Divination - Ayo Salami
(mainly for Awos)• Iyere Ifa (Tonal Poetry, the Voice of Ifa) An Exposition of Yoruba Divinational Chants - Chief Ifayemi Elebuibon
• The Healing Power of Sacrifice - Chief Ifayemi Elebuibon
(mainly for Awos)• Ifism: The Complete Work of Orunmila - C. OsamaroIbie (mainly for Awos)
• Iwe Odu Ifa - Chief Ifayemi Awopeju Bogunmbe
(for Awos)• A recitation of Ifa, oracle of the Yoruba - Judith Illsley Gleason, Awotunde Aworinde
(mainly for Awos)
• Beads, Body, and Soul: Art & Light in the Yoruba Universe - Henry Drewal, an AMAZING book on the significance of beads and much of the art related to Ifa/Orisha.
• Odu Ifa: The Ethical Teachings - Maulana Karenga• Ewe: O uso das plantas na sociedade ioruba - Pierre Verger
• Orin Orisa: Songs for Selected Heads - John Mason
• Beads, Body, and Soul: Art and Light in the Yoruba Universe - Henry Drewal and John Mason
Idana fun orisa: Cooking for selected heads - John Mason and Gary Edwards
• Voodoo: Mounted by the Gods - Alberto Venzago
(a view of "Fa" in benin)• 1000+(African) Òrìsà Yorùbá Names - Chief Fama
• Fama's Ede Awo (Orisa Yoruba Dictionary) - Chief Fama
• Yoruba-English/English-Yoruba Modern Practical Dictionary - Kayode J. Fakinlede
•Je K`A So Yoruba (Yale Language Series) - Antonia Yetunde Folarin Schleicher
•Yoruba Proverbs - Oyekan Owomoyela
• I HATE recommending anything that makes Niemark money, but this book had good translations: The Sacred IFA Oracle - Afolabi A. Epega, Philip John Neimark
(mainly for Awos)
Wednesday, June 13, 2007
Ifa and homosexuality
Aboru aboye aboshishe,
Homosexuality is a difficult issue that seems to enflame and anger those on both sides. It tends to be one in which peoples minds are made up, and nothing will sway them to a different viewpoint. Each side will quote texts and cite instances in support of their case and make what they feel is a compelling argument. I will state for the record, I am heterosexual, married and a Babalawo. I support gay rights, I support gay marriage, I support treating people like people and not second class citizens. I don't support homosexual Babalawos, not because of Odu per se, but because of things that happened in the ceremony of Itefa and my wife's Apetebii ceremonies. Things that were explained during that process, and the need for the balance of male and female in the care of Ifa and in the role of priest of Ifa interpreting the oracle. That doesn't mean homosexuals can't praise Ifa, that doesn't mean they can't seek the wisdom of Ifa, that doesn't mean they can't follow Ifa, that doesn't mean Ifa won't accept Ebo and intervene on their behalf when they are following Ifa's recommendations. Ifa would never want me to turn anyone away who truly seeks Ifa's wisdom.
Many will try and say it's an abomination of nature, and to you I respond, nature and science have shown us instances in which same sex copulation occurs, welcome to the 21st century. Many will say it is a sin. How can one person loving and respecting another be committing a sin? We are taught to love each other, and often, we don't choose who we fall in love with. If we respect each other, and respect ourselves, then how can we pass judgment on two people who have done us no harm, and simply choose to live with each other in a committed relationship? It's hard enough to find someone, why should we stop those that have found that person from enjoying life and each other.
Many will say the only true nature of sex is to procreate, and to you I respond, I think we're a bit more evolved than that. Certainly, if you've never used any type of contraception except abstinence, never had pre-marital sex, and plan on having every child your spouse gets pregnant with, you have at least the moral high ground. That said, I use contraception, had pre-marital sex and see nothing wrong with either. I'm also not interested in having tons of babies. We are no longer in an agricultural society with high infant mortality rates where the need to have many children arose as a matter of survival. We have too many children in the world who have poor healthcare, are malnourished, are not wanted, are mistreated/abused or are ill.
My dad was the 13th in a family of 13, he was raised in the countryside. I am not him, nor can I afford to take care of that many kids, and most importantly I have no interest in overpopulating and already overpopulated world. If you want to have kids, adopt. This viewpoint is horribly irresponsible because it promotes having children, without respect to whether everyone can even afford to have them! There are plenty of poor folks who if they follow this attitude would simply continue giving birth because they are married and in love, but can't feed, cloth or provide healthcare. We have a brain, contraception is a reality, Orisa didn't want us to live in the dark ages.
Additionally, there are plenty of straight couples who chose not to have kids, are they too going against the word of Ifa? For certainly if you use this argument against gays, than you must also use it against anyone who does not have kids as they too are abomination. Children are not a reason.
Many will say it is against family values. Well, I have met/known plenty of gay parents who have raised healthy, smart, caring children who were straight. I also know and read daily about plenty of "straight" parents who couldn't care less about theirs kids. These kids are mistreated, abused, sexually assaulted, and hit. In fact, I would venture to say there's probably a dramatically higher rate of abuse amongst "straight" parents than gay parents. This is likely due in large part to having children by choice, not simply becuase two people copulated mindlessly then dealt with the mess afterwards. In addition to that, I would always rather see a child in a loving environment, without regard to the sexual preference of their parents. Aren't family values about love, compassion, caring, helping your community, and respect? All things that have nothing to do with a person's sexual preference.
As to Odu, I am young in Ifa and will not pretend to be an expert . . . however, as I understand it, not all Odu apply to everyone at all times. If they did, we would have no way of discerning the messages of Ifa in a way that would be at all meaningful to us. Different odu apply to different people at different times as dictated by consultation with Ifa. Odu may certainly have stories that talk of the problems that arise from male to male or female to female relationships, and that may be Ifa's dictate for that Odu. However it would seem to me that unless that Odu appeared either in a reading with Ifa, or in a reading when receiving
an Orisa or an Initiation. The point is the messages of Odu are not Universally applicable to everyone.
This is important because it implies that being homosexual is not a "bad" thing in general, but only in certain circumstances. Ifa may try and tell someone in a reading through Odu that it will cause them in particular, problems. Certainly I believe in the science, and homosexuality is NOT always a "choice", the science is irrefutable, you can no more change that than change your eye color, skin color or brain size. There are some occasions where it is a choice and some of those choices may be fine, but Ifa may decide to tell the person that that choice is not for them (just as Ifa might reject any potential mate). If that odu appears for you, you can choose to accept it, or ignore it, that's also your choice. Ifa is there to reveal the path that your Ori choose for you while kunle to Olodumare and to help understand life. In that case, it would be my obligation to tell that client what Ifa says, and yes in certain cases, Ifa can reveal that a certain choice is not the right one for that particular person.
You ask, how can this be? Homosexuality is unacceptable, Ifa doesn't condone it ever and it will never change!!
Well, i would ask you to recall a few historical points. At one point human sacrifice was an accepted part of Yoruba culture. People were chosen (willing or not) to give their life for the community. Well, things changed, and human sacrifice is no longer acceptable, and somewhere was added to the Odu corpus a story which dictates that change (see Chief Yemi Eleribuibon's "healing power of sacrifice" p101).
Another point, infanticide was also an accepted part of Yoruba culture, twins, before the reign of Shango were considered an abomination and were killed (so much for pro-creation being a reason for heterosexuality as the only accepted norm). That was changed, and now Ibeji are revered as sacred and again, odu had to have been added to the Ifa corpus to reflect this change.
At one point slavery and the slave trade was accepted part of Yoruba culture, Yoruba Kings and chiefs had them, and became wealthy from trading them amongst themselves and to the european traders (the rise and fall of the Oyo empire is directly attached to this), it no longer is acceptable. When was the last time you saw a slave? (sadly, there are still those who are in basically indentured servitude, Ifa Odu talks of slavery, at some point, it was deemed unacceptable).
How can you argue that things don't change?
At one point inter-racial marriage was illegal in the USA. The same arguments people use against gay marriage or acceptance of Gays in Ifa were invoked. Sad but true.
This practice can only be labeled as ignorance and hatred. The same type of hatred that allowed interracial marriage to be illegal in the US, that allowed people to be traded like animals, that says one race, one creed, one religion, one sex is superior to another, and that "other" is an abomination. Calling homosexuality an abomination or looking down on them for who they are is no different from being a bigot or racist.
These are my opinions, reflective of my thoughts as a person and a Babalawo on this matter. I don't pretend to be the "authority", only someone who is trying to understand how I can facilitate and intermediate between humans and Ifa.
I've included the Odu people quote against homosexuality in general. Again I reiterate that for me, these are not universal laws, but Odu Ifa that, if they show up in divination, are my responsibility to talk to that particular person about and interpret for them what Ifa says.
Odu Ofun-Alaaye (Ofun-
Irete) where Ifa says
epo se e je'su
isu se e j'epo
akaso dun-un g'aka
obinrin se e ba sun j'okunrin lo
okunrin se e sun ti j'obinrin lo
b'okunrin ba n b'okunrin sun
bii koko, bii oowo
bi iku bi agbaaarin
b'obunrin ba n obinrin sun
bi epete bi oorun
bi erofo bi eeri
b'okunrin ba n b'obinrin sun
b'obinrin ba nsun t'okunrin
bi enf'ola yun'pun
bi enf'ola yun'ra
igi Ofun-O-Rete lo ro gangan-olele
dia fun Apon-Ako
ti nlo ree fi Olele omo Olofa saya
Apon p'Olele o je o
ko ju ohun ti'fa n se lo o
Apon p'Olele o je o
ko ju ohun t'Ebora n se lo o
Palm oil os good to complement yam for consumption
and yam is good as complement for eating palm-oil
the ladder is good for climbing the rafter
a woman is better for a man to make love to than his fellow man
a man is better for a woman to sleep with than her fellow woman
if a man sleeps with a man
it will result into lumps, boils, and yaws
if a woman makes love to a fellow woman
it will result into murk, stinking odour, dirt and irritation
if a man makes love to a woman
and a woman sleeps with a man
the result is feeling like being on top of the world
the feeling is like having unlimited and unqualified enjoyment
Ofun-Rete's organ is strong and turgid
This was the Ifa cast for a Chronic Bachelor
When going to marry Olele the offspring of Olofa
The Chronic Bachelor called upon Olele but she responded not
The problem is not more than what Ifa can solve
Iwori-Wodin (Iwori Odi) Ifa has this to
say,,,
Iwori wodi o se bi nnkan ire loun nse
Awo rere niwori to nwodi na?
Dia fun Panla Apo
To ko roko fe
To yoo maa febinrin egbe e re
Ebo ni won ni ko wa se
Obinrin ti nfebinrin egbe e re
Eyin o mo pe o nloo woku idi ni?
Iwori took a fanciful look at the genital and
Considered it a proper practice
Do you consider Iwori who looks at the genitals
As a good Awo ?
This was Ifa's declarations to Panla-Apo
Who failed to secure a husband to marry
But choose to be in love with a fellow woman
She was advised to offer ebo
A woman who makes love to a fellow woman
Don't you know that she is just looking at a
Non-productive lifeless genital ?
In another stanza of Iwori Wodin, Ifa says:
Bayii laa selu
Ilu i ba dun
Dia fun won niluu Iwori-Wodin
Nibi won ni ki won le Omo-Osu ilee won jade
Eyi to loko tan
To loun o lokoo fe mo
To yoo maa ledi mo obinrin egbe e re
Ebo ni won ni ko waa senje to ba se bayii laa selu
Ilu i ba dun na?
If this is the way we administer the community
The community would have been very desirous (to live in)
This was Ifa message to the citizens of Iwori-Wodi
Who were advised by Ifa to send all Omo-Osu * away
Those, who after getting married once,
Chose to perform ejaculation with fellow women
They were advised to offer ebo
If this is the way we administer the community
Would the community have been this desirous to live in ?
In each particular Odu, these are the pieces of advice for the person being read. In each case, this is what Ifa recommends for them in particular. If you believe that Ifa can not accept homosexuality, you are just preaching a message of hate no different from the message of racial superiority. It's a fine line before preaching this message leads to the kind of behavior that we've seen humanity can stoop to in the atrocities of the holy crusades, the spanish inquisition, world war two, vietnam, darfur and countless others moments of darkness.
respectfully,
Odabo
Ifalola
*** SORRY because of the difficult and divisive nature of this debate, I am not posting anyone's comments, and have deleted old comments. This is my blog, not a general open forum, take it or leave it.
Homosexuality is a difficult issue that seems to enflame and anger those on both sides. It tends to be one in which peoples minds are made up, and nothing will sway them to a different viewpoint. Each side will quote texts and cite instances in support of their case and make what they feel is a compelling argument. I will state for the record, I am heterosexual, married and a Babalawo. I support gay rights, I support gay marriage, I support treating people like people and not second class citizens. I don't support homosexual Babalawos, not because of Odu per se, but because of things that happened in the ceremony of Itefa and my wife's Apetebii ceremonies. Things that were explained during that process, and the need for the balance of male and female in the care of Ifa and in the role of priest of Ifa interpreting the oracle. That doesn't mean homosexuals can't praise Ifa, that doesn't mean they can't seek the wisdom of Ifa, that doesn't mean they can't follow Ifa, that doesn't mean Ifa won't accept Ebo and intervene on their behalf when they are following Ifa's recommendations. Ifa would never want me to turn anyone away who truly seeks Ifa's wisdom.
Many will try and say it's an abomination of nature, and to you I respond, nature and science have shown us instances in which same sex copulation occurs, welcome to the 21st century. Many will say it is a sin. How can one person loving and respecting another be committing a sin? We are taught to love each other, and often, we don't choose who we fall in love with. If we respect each other, and respect ourselves, then how can we pass judgment on two people who have done us no harm, and simply choose to live with each other in a committed relationship? It's hard enough to find someone, why should we stop those that have found that person from enjoying life and each other.
Many will say the only true nature of sex is to procreate, and to you I respond, I think we're a bit more evolved than that. Certainly, if you've never used any type of contraception except abstinence, never had pre-marital sex, and plan on having every child your spouse gets pregnant with, you have at least the moral high ground. That said, I use contraception, had pre-marital sex and see nothing wrong with either. I'm also not interested in having tons of babies. We are no longer in an agricultural society with high infant mortality rates where the need to have many children arose as a matter of survival. We have too many children in the world who have poor healthcare, are malnourished, are not wanted, are mistreated/abused or are ill.
My dad was the 13th in a family of 13, he was raised in the countryside. I am not him, nor can I afford to take care of that many kids, and most importantly I have no interest in overpopulating and already overpopulated world. If you want to have kids, adopt. This viewpoint is horribly irresponsible because it promotes having children, without respect to whether everyone can even afford to have them! There are plenty of poor folks who if they follow this attitude would simply continue giving birth because they are married and in love, but can't feed, cloth or provide healthcare. We have a brain, contraception is a reality, Orisa didn't want us to live in the dark ages.
Additionally, there are plenty of straight couples who chose not to have kids, are they too going against the word of Ifa? For certainly if you use this argument against gays, than you must also use it against anyone who does not have kids as they too are abomination. Children are not a reason.
Many will say it is against family values. Well, I have met/known plenty of gay parents who have raised healthy, smart, caring children who were straight. I also know and read daily about plenty of "straight" parents who couldn't care less about theirs kids. These kids are mistreated, abused, sexually assaulted, and hit. In fact, I would venture to say there's probably a dramatically higher rate of abuse amongst "straight" parents than gay parents. This is likely due in large part to having children by choice, not simply becuase two people copulated mindlessly then dealt with the mess afterwards. In addition to that, I would always rather see a child in a loving environment, without regard to the sexual preference of their parents. Aren't family values about love, compassion, caring, helping your community, and respect? All things that have nothing to do with a person's sexual preference.
As to Odu, I am young in Ifa and will not pretend to be an expert . . . however, as I understand it, not all Odu apply to everyone at all times. If they did, we would have no way of discerning the messages of Ifa in a way that would be at all meaningful to us. Different odu apply to different people at different times as dictated by consultation with Ifa. Odu may certainly have stories that talk of the problems that arise from male to male or female to female relationships, and that may be Ifa's dictate for that Odu. However it would seem to me that unless that Odu appeared either in a reading with Ifa, or in a reading when receiving
an Orisa or an Initiation. The point is the messages of Odu are not Universally applicable to everyone.
This is important because it implies that being homosexual is not a "bad" thing in general, but only in certain circumstances. Ifa may try and tell someone in a reading through Odu that it will cause them in particular, problems. Certainly I believe in the science, and homosexuality is NOT always a "choice", the science is irrefutable, you can no more change that than change your eye color, skin color or brain size. There are some occasions where it is a choice and some of those choices may be fine, but Ifa may decide to tell the person that that choice is not for them (just as Ifa might reject any potential mate). If that odu appears for you, you can choose to accept it, or ignore it, that's also your choice. Ifa is there to reveal the path that your Ori choose for you while kunle to Olodumare and to help understand life. In that case, it would be my obligation to tell that client what Ifa says, and yes in certain cases, Ifa can reveal that a certain choice is not the right one for that particular person.
You ask, how can this be? Homosexuality is unacceptable, Ifa doesn't condone it ever and it will never change!!
Well, i would ask you to recall a few historical points. At one point human sacrifice was an accepted part of Yoruba culture. People were chosen (willing or not) to give their life for the community. Well, things changed, and human sacrifice is no longer acceptable, and somewhere was added to the Odu corpus a story which dictates that change (see Chief Yemi Eleribuibon's "healing power of sacrifice" p101).
Another point, infanticide was also an accepted part of Yoruba culture, twins, before the reign of Shango were considered an abomination and were killed (so much for pro-creation being a reason for heterosexuality as the only accepted norm). That was changed, and now Ibeji are revered as sacred and again, odu had to have been added to the Ifa corpus to reflect this change.
At one point slavery and the slave trade was accepted part of Yoruba culture, Yoruba Kings and chiefs had them, and became wealthy from trading them amongst themselves and to the european traders (the rise and fall of the Oyo empire is directly attached to this), it no longer is acceptable. When was the last time you saw a slave? (sadly, there are still those who are in basically indentured servitude, Ifa Odu talks of slavery, at some point, it was deemed unacceptable).
How can you argue that things don't change?
At one point inter-racial marriage was illegal in the USA. The same arguments people use against gay marriage or acceptance of Gays in Ifa were invoked. Sad but true.
This practice can only be labeled as ignorance and hatred. The same type of hatred that allowed interracial marriage to be illegal in the US, that allowed people to be traded like animals, that says one race, one creed, one religion, one sex is superior to another, and that "other" is an abomination. Calling homosexuality an abomination or looking down on them for who they are is no different from being a bigot or racist.
These are my opinions, reflective of my thoughts as a person and a Babalawo on this matter. I don't pretend to be the "authority", only someone who is trying to understand how I can facilitate and intermediate between humans and Ifa.
I've included the Odu people quote against homosexuality in general. Again I reiterate that for me, these are not universal laws, but Odu Ifa that, if they show up in divination, are my responsibility to talk to that particular person about and interpret for them what Ifa says.
Odu Ofun-Alaaye (Ofun-
Irete) where Ifa says
epo se e je'su
isu se e j'epo
akaso dun-un g'aka
obinrin se e ba sun j'okunrin lo
okunrin se e sun ti j'obinrin lo
b'okunrin ba n b'okunrin sun
bii koko, bii oowo
bi iku bi agbaaarin
b'obunrin ba n obinrin sun
bi epete bi oorun
bi erofo bi eeri
b'okunrin ba n b'obinrin sun
b'obinrin ba nsun t'okunrin
bi enf'ola yun'pun
bi enf'ola yun'ra
igi Ofun-O-Rete lo ro gangan-olele
dia fun Apon-Ako
ti nlo ree fi Olele omo Olofa saya
Apon p'Olele o je o
ko ju ohun ti'fa n se lo o
Apon p'Olele o je o
ko ju ohun t'Ebora n se lo o
Palm oil os good to complement yam for consumption
and yam is good as complement for eating palm-oil
the ladder is good for climbing the rafter
a woman is better for a man to make love to than his fellow man
a man is better for a woman to sleep with than her fellow woman
if a man sleeps with a man
it will result into lumps, boils, and yaws
if a woman makes love to a fellow woman
it will result into murk, stinking odour, dirt and irritation
if a man makes love to a woman
and a woman sleeps with a man
the result is feeling like being on top of the world
the feeling is like having unlimited and unqualified enjoyment
Ofun-Rete's organ is strong and turgid
This was the Ifa cast for a Chronic Bachelor
When going to marry Olele the offspring of Olofa
The Chronic Bachelor called upon Olele but she responded not
The problem is not more than what Ifa can solve
Iwori-Wodin (Iwori Odi) Ifa has this to
say,,,
Iwori wodi o se bi nnkan ire loun nse
Awo rere niwori to nwodi na?
Dia fun Panla Apo
To ko roko fe
To yoo maa febinrin egbe e re
Ebo ni won ni ko wa se
Obinrin ti nfebinrin egbe e re
Eyin o mo pe o nloo woku idi ni?
Iwori took a fanciful look at the genital and
Considered it a proper practice
Do you consider Iwori who looks at the genitals
As a good Awo ?
This was Ifa's declarations to Panla-Apo
Who failed to secure a husband to marry
But choose to be in love with a fellow woman
She was advised to offer ebo
A woman who makes love to a fellow woman
Don't you know that she is just looking at a
Non-productive lifeless genital ?
In another stanza of Iwori Wodin, Ifa says:
Bayii laa selu
Ilu i ba dun
Dia fun won niluu Iwori-Wodin
Nibi won ni ki won le Omo-Osu ilee won jade
Eyi to loko tan
To loun o lokoo fe mo
To yoo maa ledi mo obinrin egbe e re
Ebo ni won ni ko waa senje to ba se bayii laa selu
Ilu i ba dun na?
If this is the way we administer the community
The community would have been very desirous (to live in)
This was Ifa message to the citizens of Iwori-Wodi
Who were advised by Ifa to send all Omo-Osu * away
Those, who after getting married once,
Chose to perform ejaculation with fellow women
They were advised to offer ebo
If this is the way we administer the community
Would the community have been this desirous to live in ?
In each particular Odu, these are the pieces of advice for the person being read. In each case, this is what Ifa recommends for them in particular. If you believe that Ifa can not accept homosexuality, you are just preaching a message of hate no different from the message of racial superiority. It's a fine line before preaching this message leads to the kind of behavior that we've seen humanity can stoop to in the atrocities of the holy crusades, the spanish inquisition, world war two, vietnam, darfur and countless others moments of darkness.
respectfully,
Odabo
Ifalola
*** SORRY because of the difficult and divisive nature of this debate, I am not posting anyone's comments, and have deleted old comments. This is my blog, not a general open forum, take it or leave it.
On Titles ...
Aboru Aboye Aboshishe,
Recently, the conversation of titles came up since many have gone back to Nigeria and return with a title. It made me think and I came to this conclusion about all titles, regardless of in Nigeria or in the Diaspora, priest, king or otherwise.
A title without ethics, a title undeserved, a title purchased, a title inherited but not earned is simply an unfulfilled promise of grandeur. It is as empty as a pocket with a hole in it and means nothing except in the mind of the title holder. Give me a poor awo Ifa with faith, heart and knowldge over a priest, Oba/Chief or King who sees me only as their minion or paycheck.
Ase o
Ifalola
Recently, the conversation of titles came up since many have gone back to Nigeria and return with a title. It made me think and I came to this conclusion about all titles, regardless of in Nigeria or in the Diaspora, priest, king or otherwise.
A title without ethics, a title undeserved, a title purchased, a title inherited but not earned is simply an unfulfilled promise of grandeur. It is as empty as a pocket with a hole in it and means nothing except in the mind of the title holder. Give me a poor awo Ifa with faith, heart and knowldge over a priest, Oba/Chief or King who sees me only as their minion or paycheck.
Ase o
Ifalola
Wednesday, June 6, 2007
Further thoughts on prayers
When the subject of prayer came up, I was asked specifically about those moments when you want to simply "think" your prayers to yourself. We talked about it in the context of a group setting where one may not feel comfortable sharing in a public setting their private and inner-most thoughts. I agreed that in that environment you could privately think your prayers and Orisa would most certainly hear them.
However, I feel there is an important point to make. At some point, it is still important to physically speak your prayers, whether it be in a whisper inaudible to your neighbor, or in full voice in the privacy of your home or a secluded shrine. I believed this inherently, but wasn't able to fully crystallize my reason why. Then a week later it struck me in a clear way.
In all Orisa traditions, we work to make sure that our dreams and destiny manifest physically. We say Aboru Aboye Aboshishe specifically to request that that occurs. Speaking our prayers aloud (or in a whisper) are simply an extension of that idea. We take our thoughts and physically manifest them through speech in the same way we hope those thoughts will physically manifest in our lives. Ase!
Iwori n'soro lowo
Aweda n'soro kelekele
D'Ifa fun Enu lotalota bi ase
Wo ni o rubo
Won ba rubo
Orumila ko Enu lotalota bi ase n'ifa
Won wa n jo n yo
E je a pe e o
E je a pefa
Ki'fa o le baa je
Ni n hin awon Babalawo
Awon Babalawo n yin Ifa
Iwori n'soro lowo
Aweda n'soro kelekele
Iwori I am speaking
Aweda I am whispering
performed ifa divination for Mouth, the pepper grinder, gives birth to ashe
He was told to perform sacrifice
He performed sacrifice
Orunmila taught Enu lotalota bi ase Ifa
He began to dance and rejoice
Let us call him
Let us call Ifa
So that Ifa may answer
He praised his Babalawos
His Babalawos praised Ifa
Iwori I am speaking
Aweda I am whispering
However, I feel there is an important point to make. At some point, it is still important to physically speak your prayers, whether it be in a whisper inaudible to your neighbor, or in full voice in the privacy of your home or a secluded shrine. I believed this inherently, but wasn't able to fully crystallize my reason why. Then a week later it struck me in a clear way.
In all Orisa traditions, we work to make sure that our dreams and destiny manifest physically. We say Aboru Aboye Aboshishe specifically to request that that occurs. Speaking our prayers aloud (or in a whisper) are simply an extension of that idea. We take our thoughts and physically manifest them through speech in the same way we hope those thoughts will physically manifest in our lives. Ase!
Iwori n'soro lowo
Aweda n'soro kelekele
D'Ifa fun Enu lotalota bi ase
Wo ni o rubo
Won ba rubo
Orumila ko Enu lotalota bi ase n'ifa
Won wa n jo n yo
E je a pe e o
E je a pefa
Ki'fa o le baa je
Ni n hin awon Babalawo
Awon Babalawo n yin Ifa
Iwori n'soro lowo
Aweda n'soro kelekele
Iwori I am speaking
Aweda I am whispering
performed ifa divination for Mouth, the pepper grinder, gives birth to ashe
He was told to perform sacrifice
He performed sacrifice
Orunmila taught Enu lotalota bi ase Ifa
He began to dance and rejoice
Let us call him
Let us call Ifa
So that Ifa may answer
He praised his Babalawos
His Babalawos praised Ifa
Iwori I am speaking
Aweda I am whispering
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