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

Aboru Aboye Aboshishe,

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

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

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

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

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

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

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

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

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

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

The pair procreates so that they produce another being.

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

The odu Odi Meji tells us:

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

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

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

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

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

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

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

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

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

Ifa is enlightenment

Aboru, Aboye, Aboshishe,

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

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

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

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

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

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

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

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

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

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

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

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

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

Ifa is the path for everyone and no one.

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

Self-realization

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

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

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

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

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

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

Aboru, Aboye Aboshishe
Marcos Ifalola Sanchez

Character and sacrifice

Aboru aboye aboshishe.

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

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

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

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

What good is it all without character?

Ifa says in the Odu Irete Oyekun:

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

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

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

Ifa says in Okanran Oworin

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

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

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

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

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

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

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

Aboru Aboye Aboshishe
Marcos Ifalola Sanchez

Thoughts on Osun in Trad. Yoruba and Lucumi practice

Aboru Aboye Aboshishe,

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

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

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

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

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

Odabo
Ifalola

Taking the "I" out of Ori ...

Aboru Aboye Aboshishe,

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

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

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

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

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

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

In Osa Ogunda Ifa says:

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

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

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

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

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

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

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

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

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

Irosun Iwori says:

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

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

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

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

Ifa is a way of life.

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

Odabo,
Marcos Ifalola Sanchez

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

Aboru aboye aboshishe,

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

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

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

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

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

In the Odu Oturupon Obara Ifa says:

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

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

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

Odabo,
Marcos Ifalola Sanchez

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

Aboru Aboye Aboshishe

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

The odu Irete Ofun says:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Odabo,
Marcos Ifalola Sanchez