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

Aboru Aboye Aboshishe

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

The odu Irete Ofun says:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Odabo,
Marcos Ifalola Sanchez

Vengance shall be mine . . . righteous living.

aboru aboye aboshishe,

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

Ogunda bede (Ogunda Ogbe)

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

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

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

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

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

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

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

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

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

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

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

Marcos Ifalola Sanchez

To Give . . .

Aboru aboye aboshishe,

A recent conversation claiming that only Africans and African descendants were allowed to practice Ifa left me a bit sad. On reading Odu this morning, I came across this Odu which hit me deeply and left me feeling heavy.

Oworin Odi

Gba ohun iye; danii
Gba lailewu
Bi a ba bi eni
K'a fi ohun naa fun olohun
Ire ni aigba fun ara eni
Won ni: t'o a ba ri won
Eniti nfi ojun fun olojun
Ko ma yee ni lowo

Accept a thing of value and hold on to it
Keep it safe
and when we are asked for it,
we should give the thing to its owner
Goodness lies in not keeping it for ourselves
they said: May we see our ancestors
and that anyone who returns things to their owner
Will never be empty handed.

Orunmila gave Ifa to all the people of the world, so that they may always have a way to fix their problems and align themselves with their destinies. May those of us that have been given Ifa to hold, keep it safe and give it back to the people, that we and they never be empty handed or left without a way to help themselves.

Aboru Aboye Aboshishe
Marcos Ifalola Sanchez

On being Awo Ifa

I was asked what is means to be a Babalawo, to which I responded:

Orunmila was the only true Babalawo, we can only stand in light hoping that before the sun sets our shadow will match even a fraction of his stature.

Marcos Ifalola Sanchez

Further thoughts on Odu Ifa and cultural relativism

Aboru aboye aboshishe,

As I read one of my books this morning I had alot of really interesting revelations, one of which surrounded this idea of Odu and cultural relativism. I do believe there is much truth in the understanding that certainly not every Odu is meant to be universally accepted as law/mandate. And that in fact, I believe a priests main obligation, aside from worship, helping others, and divining, is to interpret the will of Ifa. As a backdrop to further this idea let's discuss Ifa's apparent support of slavery in the Odu Ogbe-shee (Ogbe Oshe)

Oju ti a pon Awo, aponku ko
Osi ti n ta Awo, atala ni
Bo ba pe titi
Aso Feyin ti
A o foro yii serin rin
A o na'se mejeeji gboro-gboro-gboro
Dia Fun Orisanla Oseeremagbo
Ti yoo loo f'aro sakora eru
Won ni k sakaale, ebo ni sise
O gbegbo, o rubo
Nje eru ti mo ra funfun lo nse
Eru ti mo ra lo la mi
Eru ti mo ra, funfun lo nse o

The suffering of an Awo is not forever
The poverty of an Awo shall turn to prosperity
Before long, we shall recline in comfort
And laugh over this matter
These were the declarations of Ifa to Orisanla Oseeremagbo
When going to but a cripple as his first slave
He was advised to offer sacrifice
He complied
Now, the slave I bought is a nice slave
The slave I bought had brought me prosperity
The slave I bought is a nice slave

--------
Clearly this Odu establishes slavery as an accepted Yoruba practice, and provides for remedies to deal with an ill-mannered/bad slave. This would of course be the obvious and literal interpretation and also establishes as codified in Ifa's tenets, the history that the Yoruba were active participants in the slave trade, playing a key role in the middle passage. Just as with the dilemmas raised by literal interpretations of the Bible, we have to consider deeply and profoundly what Ifa is trying to say. Is it condoning slavery at all times? Or, is it simply using the language of the day to show a culturally and contextually relevant message, from which we can extract our own message, leaving out that which is no longer socially acceptable?

As a Babalawo, and a person of the 21st century, slavery is not acceptable to me, nor to the social norms that surround me. That said, the interpretation of this Odu would be that Ifa is trying to say two important things. One, the Awo (which would represent the adherent being divined for) may be having a difficult time, but Ifa says this will not last forever. Two, the adherent has a problem with people who work directly for them (and who probably are direct reports) and the only way to deal with this problem is by doing ebo, and by remembering that they need to have patience (suffering is not forever). These are today's messages of Ifa for this Odu.

I go through the exercise of interpretation to make a point, Ifa is fluid, and while certainly I believe there are some moral absolutes, Ifa is not so rigid as to think that everything must be taken literally and verbatim. Because of the changing environment, almost all Odu Ifa require some level of interpretation be it major, such as this, or minor to get its point across. Whoever thinks of Ifa as black and white misses the beauty and difficulty in trying to comprehend infinity.

Odabo
Marcos Ifalola Sanchez

Treatise on Ebori and Ori: Feeding your Soul

In today's world of speed and complexity, we often hear people talking about how one should "feed one's soul." Even more often in American culture we hear about soul food, that home cooking that warms the belly and nourishes the body, and is so closely associated with the Southern African American culture. Two ubiquitous but seemingly disconnected ideas; one a metaphor, the other a cuisine. Where do they come from? Well, I can't tell you for sure, and I imagine that many cultures have their own version of these ideas. What I can tell you is that they are absolutely Yoruba theological concepts, and soul food, an outgrowth of the African American experience (many of whom descended from Yoruba slaves), holds a strong connection to Yoruba theology.

Section I: Ori

Let's start with the Yoruba concept of Ori. While its literal meaning is "head," there is also a more esoteric meaning for the followers of the Orisa tradition. Ori is in fact the closest equivalent in Orisa theology to one's soul, as evidenced most clearly by the idea that Ori chooses one's destiny. When one's Ori is in Orun, awaiting to make its descent to Earth, it goes before Olodumare to receive its vocation and pick the destiny it (Ori) will fulfill on Earth with Orunmila as witness (Eleri Ipin -- witness to creation). These two steps are included in the seven overall steps taken by Ori before its descent to Earth, as written in the Odu Ogbe 'yonu: 1. having d'afa performed by heavenly Awo, 2. performing prescribed ebo, 3. receiving one's vocation and ewoo, 4. getting to the gate of heaven, 5. digging one's "ditch of losses," 6. filling that ditch with one's gains, and finally 7. choosing one's destiny and Ori at the house of Ajala (Obatala Alamo ti i mo -- Obatala, the clay owner that molds destiny). For more on this process see: "The Healing Power of Sacrifice" by Chief Yemi Elebuibon.

During the process of choosing one's destiny at Ajala's castle, one has the opportunity to pick from a variety of pottery heads, but not all are equal, some are deformed, some are fragile and weak, some are half baked, and some are well made. It is quite difficult to discern the differences in heads, and we are told to look to Ifa for guidance in our choice before and eventually afterwards on Earth (since Orunmila was witness, Ifa can reveal the deficiencies and prescribe sacrifices/actions to strengthen one's Ori and fulfill one's destiny). This idea is reflected in Yoruba culture's use of the words Oloriire and Olori Buburu (owner of fortunate Ori, owner of bad Ori).

After incarnating on Earth, one's destiny is forgotten, and our lives are spent attempting to find and fulfill it while on Earth. There doesn't appear to be specific reference to descending and ascending levels of destiny, but there is an assumption that one will choose a destiny that is befitting of the ideals of Iwa pele and Iwa rere (cool character, gentle character) which can be seen in the Odu Irete Ofun. It can also be safely assumed that picking a destiny that is positive and fulfills many of the ideals set forth in Odu Ifa (helping those less fortunate, helping one's community, bettering oneself, etc) is best.

This assumption also plays a part in how one becomes revered Egun and eventually Orisa. Unbeknownst to many in the diaspora, Orisa and Isheshe are an expanding corpus of beings. Through one's actions, one may become a revered Egun and, after many years of being worshipped, may become Orisa. Demonstrating the positive choices of one's Ori can raise it even in death, so that even Orisa have Ori (thus linking the words Ori and Orisa). It also clarifies the traditional Yoruba view of Ori as being elevated with respect to any Orisa, because even Orisa have Ori, and their Ori guide them. Ori may be foreign to many in the diaspora, but it's important to understand that, through making poor choices, our Ori can in fact trump even the best laid plans and guidance offered to us by Orisa.

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

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

This Odu not only solidifies the understanding that Ori is a separate being, but that Ori is the highest of all Irunmole, and the one who remembered to perform sacrifice for its salvation. There are two other important things to note in this Odu. First, it introduces the idea of the perfect state and the notion that attaining the perfect state is something that Ori and all beings strive towards. This is a critically important concept that is sometimes forgotten in the diaspora. The second, is that it introduces the idea that the Ori is the one thing that can support one. My interpretation is that, while Orisa may be able to affect things, ultimately, one's Ori is the most important thing to have working in support of the goal of achieving the state of perfection. Without its support, even Orisa can't save you.

We further see evidence of Ori's place in theology in the Odu Ogunda Oworin:

Okun kun nore nore
Osa kun legb-lebge
Ol'Owa nr'Owa
Alasan nr'Asan
Agba imole wo ehun oro, o ri pe ko sunwon
O gi irunmu d'imu yayaya
O gi irungbon di aya pen-pen-pen
D'ifa fun isheshe merin
Ti won nse olori oro n'Ife
"Nje, kinni a baa bo ni Ifa?"
Isheshe ni a ba bo, ki a to bo Orisa
Baba eni ni isheshe eni
Iya eni ni isheshe eni
Ori eni ni isheshe eni
Ikin eni ni isheshe eni
Odumare ni Isheshe
Isheshe, mo juba ki nto s'ebo

The ocean is full
The lake is full
Travelers proceed to Owa (a town)
Travelers journey to Asan (a town; in other words, people travel to their destinations)
An elder considers the everlasting effect of a statement and realizes that it is bad
He covers his nose with his mustache
He covers his chest with his beard
Divined for the four primordial energies
Leaders of the sacred cult in Ile Ife (the ancient tradition, reference to Ogboni)
"O! who should we worship?"
The primordial forces should be appeased first before appeasing the Orisa
One's father is one's primordial force
One's mother is one's primordial force
One's Ori is one's primordial force
One's Ikin Ifa is one's primordial force
God is a primordial force
Primordial forces, I give my reverence before I perform ebo

Again we see that Ori is placed above even Orisa and ancient customs dictate that one praise first their Isheshe (mother/father (one's egun), Ori, Ikin (Ifa), and God), for without them we don't exist. Further, we have to acknowledge that Ori is a force that is reborn as we try to fulfill our destiny, hopefully learning with each incarnation, as is shown by the Yoruba names Babtunde/Yeyetunde (father/mother returns) given to those children who through divination are seen to be reincarnated ancestors.

Seeing this evidence, it appears that Ori is:

An entity in and of itself
That which chooses our destiny
That which chooses what is to become our Earthly head
That to which we must pray for guidance
An entity which is so closely associated with us/our being/body, that you can't in fact separate the two, though clearly it is also something that transcends traditional ideas of "consciousness"
An entity that we worship
An entity that transcends our worldly selves and travels back and forth to Orun

Section II: The Soul

Merriam-Webster's definition of the word "soul" is:

soul
Pronunciation: \ˈsōl\
Function: noun
Etymology: Middle English soule, from Old English sāwol; akin to Old High German sēula soul
Date: before 12th century
1: the immaterial essence, animating principle, or actuating cause of an individual life 2 a: the spiritual principle embodied in human beings, all rational and spiritual beings, or the universe 3: a person's total self

If we look at the Yoruba concept of Ori and compare it to this definition, it seems fair to say that Ori is in fact the Yoruba concept of the "soul." So how does this tie into "feeding the soul" and "soul food"?

In order for our Ori to fulfill its destiny and rise above any pitfalls that may occur by chance or design (through our choice of destiny), it is important to consult Ifa, adhere to Ifa's advice and, when appropriate, offer the sacrifice (ebo). In other words, we cannot simply walk through life and let things happen -- we have to take an active role. We must act in order to advance ourselves and our Ori. Without action, Ori is stagnant. Action can take many forms, literal and symbolic, from observing ewoo, to performing certain acts, changing our behavior, and leaving a food offering. Whatever the action, it is a source of energy for us and our Ori. That's why in the Odu Irete Meji it's said:

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

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

Ifa let's us know that with a good foundation (feet) even if our Ori (destiny) is not good we can make ebo (sacrifice) in order to lead a fruitful and fulfilling life. As I mention in earlier articles, it's important to understand that ebo is sacrifice, and that sacrifice is performed not only by "giving" something tangible, but sacrifice can also be an action. Ifa reminds us of the idea that we are responsible for our deeds in the Odu Irosun'geda:

Aja sunwon, aja fideyin
Agbo sunwon ti roro
Agbo ti o sunwon ka lo ile
Ka lo re e magbo bo baba eni
A difa fun ori, a bu fun iwa
Won jo n torun bo waye
Iwa lapo gbe wa re bo n rele aye
Tara gbe iwa re pon
Iwa lapo gbe iwa re

The dog is beautiful up to the teeth
The ram is beautiful up to the dewlap
A ram without a dewlap is better to be offered
as a sacrifice to ancestors
Divination was performed for Ori and character
Who both traveled from heaven to the world
Deeds are sacks; carry your own

Ifa also reminds us in Ogbe Yeku that we should adhere to advice:

Eni taa pe ko rubo
To ba rubo
Lose de ara re ara re lo se de
Eni ta a ni ko se rere
To ba se rere
Lo se de, ara re lo se de
Eni ta a pe ko rubo, ti ko rubo
Lo se de, ara re, ara re lo se de

Whoever is told to perform a sacrifice
If he performs it
He does so for himself
Whoever is told to be good
If he is good
He does so for himself
Whoever is told to perform sacrifice but refuses to do so
Does so at his own risk

So what, you are probably still asking, does all of this have to do with soul food and feeding the soul? We've established that Ori is the Yoruba equivalent to the soul, and Ebori is the ceremony in which one "feeds" one's Ori, thus "feeding the soul." Feeding and praying to one's Ori is prescribed time and time again in Odu Ifa, because the soul, like all other things in life, needs to be attended to. Nothing is self-sustaining, food strengthens us, strengthens our Orisa and that bond, and so we must do Ebori in order to strengthen our Ori. While Ebori includes foods/blood offering/prayer, feeding one's Ori is also accomplished by actions and the performance of good deeds. We strengthen our Ori by taking the time to do something for our Ori, taking the time to do something for ourselves, observing our Ewoo, enhancing our knowledge, being compassionate and also taking time to do something for others and our community.

And so it is that the Yoruba were very likely among the first people to capture the idea of soul food, or feeding the soul, as a quintessential part of their theology. Our actions can elevate our Ori on their road to becoming revered ancestors. We should remember, at the end of the day "we can't take it with us," and we must evolve so that our Ori is worthy of being a shoulder upon which our future generations can stand. Nourish your Ori, feed it well.

Ela moyin 'boru, Ela moyin 'boye, Ela moyin 'boshishe
Marcos Ifalola Sanchez
with inspiration from my apetebii Ifatolu

The ever expanding corpus of wisdom we call Ifa

The ever expanding corpus of wisdom we call Ifa.

We should start this conversation with a well known mantra I've repeated many times: Within Ifa is housed all the wisdom and knowledge of the world past, present, and future. Acknowledging this statement as a truth, we eventually have to ask the question, does the corpus of Ifa Ese/Iyere/Oriki/Ofo expand, and how does that happen?

As a conversation starter I'd like to remind us of the old adage, "there's nothing new under the sun", which I believe holds true for peoples interactions with each other. While certainly there are new inventions, and we find out new things everyday, if we look at the interactions between people; love, hate, war, jealousy, passion, peace, these all seem to have been themes amongst all people from time immemorial as we see in the painting of the pyramids, the bible, the writings of Plato, and most importantly for those reading this, Odu Ifa.

If we can, but for a moment, raise ourselves above our given situation, we are apt to see one of these themes projecting itself on us. So in that way, Odu Ifa, when interpreted by ourselves or a priest, can show us the outcome, warn us of the pitfalls and provide us with a solution to our quandary. And so this leads in to our first question, does the Ifa as a corpus expand?

I believe that like all things in life, yes. it does. Though the larger themes remain, once we get into the details of interpretation of these issues, there is fluidity as can most aptly be seen in the examples of infanticide of twins, slavery and human sacrifice. We have clear evidence that infanticide was practiced based on the idea that twins were considered to be an abomination of nature. Not until the reign of Sango (Shango) was the practiced banned, and the view on twins reversed. Human sacrifice was documented (as with every culture at some point in time) and not halted until some say as late as the late 1800s in some remote areas. Slavery was also a very common practice among the Yoruba until the late 19th, early 20th century's. Ifa has to grow and morph in order to stay consistent and relevant to its followers. Clearly, morality can change, and that change is reflected in Odu Ifa.

Ifa, as all religions, is not an immutable force. There are larger issues which goes beyond the growth and development of Odu Ifa, such as the meaning and interpretation of ese Ifa, how that affects ritual and liturgy, and when has something gone "too far" or is no longer culturally relevant. These are critical issues when thinking about not only the advancement, but propagation and long term survival prospects for the Orisa traditions. Without any central authority and an increasing gap in practices from "ile to ile" one has to wonder how long the bonds of cohesion can continue without a significant break. I would argue that already, whether acknowledged or not, there are changes that have occurred, marking distinction between the cuban lucumi and US lucumi worship and between US traditional Yoruba and Nigerian traditional Yoruba worship. That assessment is based on my conversations with several elders of Cuban decent (ie, having lived in cuba for a large part of their lives before moving here), conversations with my Oluwo in Ibadan, and my observations of US practices (people like Philip Niemark of American Ifa).

William Bascom touches on the idea of cultural relativism when says "Each listing (of Odu Ifa) reflects deities of importance locally, suggesting considerable regional cariation in the Ifa verses because of their adaptation to local belief systems" (p.45 Ifa divination). After which he goes on to cite verses that are similar, but with different deities based on where they come from.

So if we agree that while the themes of Ifa (love, hate, etc) may be finite, the ways in which they manifest in our lives are unlimited and with great variation. It now becomes important to ask the question, how do Patakin/Ese Ifa develop? Again we note William Bascom in "Ifa Divination" where he says:

"A Meko (area in Nigeria) diviner explained that new verses are learned when one dreams the he is divining; when on awakes in the morning, he repeats what he did in his dreams. This is confirmed by Epega, who says that new verses may be derived from dreams, and also that some individuals are born with Ifa verses "inside them," so that as soon as they are taught the figures and a few verses of Ifa, they introduce new verses. Thus while no new figures can ever be added, there is no end to the knowledge of Ifa (Epega, n.d.: XVI, 6). If new verses can be introduced from dreams or through individual creativity, it is clear that all cerses need not be derived fromt he corpus of African Folklore." --Ifa divination, William Bascom P.137

While I believe this practice to be true of traditional Yoruba Babalawo, I don't believe lucumi Awo Ifa would agree, though, arguably something happened as evidenced by certain lucumi verses that either do not conform to traditional verse or use items/people/situations that would be completely foreign to Yoruba culture (espiritismo, palo, homosexuality, modern inventions). This idea of dream teaching is supported In Chief Elebuibon's (a well known Babalawo) book "Iyere Ifa: Tonal poerty, the voice of Ifa" in which he mentions this under the section talking about memorizing Ifa:

"It is a belief that the acolyte or priest memorizes these verses, his capacity to memorize is increased every day. Ajagunmole (he-who-teaches-the priest-through-dreams) is the great Ifa priest in heaven. He holds the responsibility for guiding the righteous and the upright by giving them retentive memory. It is believed that those who lose their memory or are unable to recite the Odu very well might have offended Ajagunmole." (Chapter 8, p101)

In supporting the idea of dream learning, and possible creation of new Ese Ifa, he takes it one step further in creating a divine link between heaven and earth though which Ifa verse is transmitted from Orun to Aiye.

Further, Bascom in the end of his work "Ifa Divination" recites several "Ese Ifa" that specifically talk about whites (europeans) and modern inventions such as trains and flashlights. These are classic examples of new additions. What is interesting though, is that he added it under a section labeled "parodies" (clearly not giving it the same weight) and not under the corresponding Odu, perhaps his own particular judgment on the merit of these particular verses. If, however, one were to conform to the style of other Odu more strictly, and not use "modern" terms/objects, it would be difficult to detect and thus enter the Odu Corpus without objection.

From a philosophical perspective, if we combine the fact that humans can only memorize so much, and Odu encompasses all knowledge past, present and future, it should be no surprise that the Corpus gets updated (as evidenced by many lucumi patakin) and added to. It seems to me that being an oral tradition alone makes the process highly susceptible to purposeful or inadvertent change, whether people want to acknowledge it or not (play a game of telephone to illustrate this). Clearly, if you've sat in a lucumi Ita (and I've sat in at least 20 or so, with 5 different Oriates including esteemed Cuban elders with 55+ years of Osha and relative newcomers with only 18 years as a priest) you can see that things have been added to the Odu corpus (not Ifa in this case). You will hear about jesus, doing "misas", getting rayado in palo, the Abakua, etc, and in Traditional Yoruba Ifa you may hear about Muslims or Christians. This is clearly interpretation or the addition of cultural relevance to the process.

Whether we like it or not, we are subjects of doublespeak when talking about the purity of our practice on the one hand, then complaining about invented Orisa, or accepting certain things which are clearly european/judeo christian influences on the other. Further, we see that this is an evolutionary and changing practice simply by looking at the process of becoming Orisa. I say this because at least as I was taught in the lucumi tradition, Orisa were not an expanding rank. However, when I read some Yoruba theology and eventually had a conversation with my Oluwo, I came to understand that actually, Orisa are not so stagnant, and in theory at least, there can be additions to the Orisa we worship. A person dies, eventually they might be worshiped as Egun, after many many years that egun might eventually become Orisa. This of course is perfectly supported by all Orisa practitioners (lucumi and traditional Yourba) acceptance of the Orisa Sango, who we all know and acknowledge was a deified King.


Both the traditional Yoruba and lucumi practices are equally prone to these issues. The real question is how will the clergy control this evolution and what practices are accepted, and which are not, in such a way that doesn't jeopardize the integrity of the Ifa.

Aboru aboye aboshishe,
Ifalola