Contemplation, meditation and the Ifa in our everyday lives...

Aboru aboye aboshishe,

I was recently approached by a reader and asked to speak about how Orisa/Ifa fit in our everyday lives, as opposed to being a milestone practitioner (next reading, next ileke, next initiation) or someone who only practices on the holidays (tambors, Orisa feast days, priest "birthdays").

Religion is often the place where we seek refuge from our worries and problems, seeking answers to questions or solutions to situations that confront us. Through divine intervention or inspiration, we hope to overcome these issues. But what happens when we are not in need? Most often, religion is forgotten, or it's role in our daily life downplayed as we are consumed with the trials of daily survival. This is where most people become milestone or holiday practitioners.

But is that what Ifa is? A solution to a problem to be placed on a shelf consulted only when we are in need?

No.

Ifa certainly is a solution, and can help us in our times of need, but even more then that, Ifa is a way of life. By studying Ifa we can gain wisdom and insight into all the inner workings of ourselves and the world around us. In the Odu Eji Ogbe, Ifa tells us:

At the beginning of a new dawn
One must not perpetrate yesterday's ignorance
Divined for Koimọ (I-do-not-know)
Who went to sleep thinking of the previous day's challenges
At the crack of the next day
Clarity came into Koimọ's visions.

Bi ojumọ ba mọ
A kii ya ogberi bi ọjọ ana
Difa fun Koimọ
Ti nro'nu bi oun ti ma ṣe ohun ti o ṣẹlẹ ni ana si
O ronu titi, ti o sun
Ni igbati oju mọ, ti oye la
Koimọ wa mọ eyi to oun o ṣe dandan

Ifa is a contemplative practice, it's only through thought and examination that we can consistently overcome our challenges. By studying the wisdom of Ifa, we can certainly overcome our daily challenges and lead an easier and more properous life. Ifa is a daily pursuit, not one saved for feast days and times of need. In the Odu Oturupon Owonrin Ifa says:

Ifa says that whenever we wake up
We must be teaching each other wisdom
We must not wake up at dawn and then lay the foundation of foolishness
Whatever the matter which we deliberated upon, but could not arrive at a satisfactory solution
Then we are to approach our Ikin
These were the declarations of Ifa to Paraka, the masquerade with brilliantly colored costume
When going to engage in a complex but marvelous dancing display at the seat of the Odan shade tree

Ifa ni ti a ba ji
Ogbon ni ka maa ko'raa wa
Ka ma jii ni kutukutu pile e were
Oro ti a ba ro ti ko ba gun
Ikin eni laa kee si
Dia fun Paraka, alawoo winniwinnin
Nijo to nlo ree jij alaranbara labe Odan...

Ifa reminds us not only that we should constantly be seeking the truth, and sharing that wisdom with others, but that Ifa is not meant to supplant our own minds/wills. If we have a question, we should first try and solve it ourselves, and only after our own careful evaluation, if we can not come to a solution, do we approach Ifa for answers. Ifa is a contemplative practice.

Going one step further, Ifa teaches us that we should strive daily to reach balance, and only through balance and meditation, can we achieve thoughtfulness and enlightenment. Ifa asks that we meditate on a daily basis, through contemplation and prayer, and in those moments, we become closer not only to Ifa and God, but also to our own truth and path. In the Odu Otura Irete Ifa says:

Reconstruct yourself
If we are given birth, we should bring ourselves into being again
The Balanced person. The moderate person.
One who knows moderation will not fall into disgrace
I ask, "who knows moderation?"
Orunmila says, "one who does not squander money"
I ask, "who knows moderation?"
Orunmila says, "one who dares not steal"
I ask, "who knows moderation?"
Orunmila says, "one who does not owe excessive debts"
I ask, "who knows moderation?"
Orunmila says, "one who does not drink liquor"
One who does not break commitments to a friend
One who wakes early in the morning, meditates, and thinks deeply about one's actions
From among the thorns and thistles, the palm leaf emerges pointing upward
A balanced person is an ameso, one who is truly thoughtful in conduct.

Tun ra re te
Bi a bi ni, aa tun ra eni bi
Amuwon Amuwon
Eni mo iwon kii te
Emi ni tani mo won?
Orunmila ni eniti nsise
Emi ni tani mo won?
Orunmila ni eniti kii nawo owo re tan
Emi ni tani mo won?
Orunmila ni eniti ko je jale
Emi ni tani mo won?
Orunmila ni eniti kii je gbese rekoja
Emi ni tani mo won?
Orunmila ni eniti kii mu oti
Eniti ko je dale ore
Ojikutukutu banu ara re siro nitori ise re
Ninu egun niny iso mariwo ope yo ri soke
Amuwon ni ameso

Meditation is a little explored idea in the diaspora Orisa traditions, however it is a long standing practice in Ifa. Iyere Ifa (Ifa poetry) is a form of meditation, where especially long stanzas are chanted and create altered state of calm. Furthermore, prayer is meant to be a form of meditation, allowing us to contemplate our life and the wisdom/lessons of Ifa (see my 2 articles on prayer #1 here and #2 here).

In parting, I'll leave you with an excerpt from the Odu Owonrin Ogunda where Ifa says:

I wake up
I behave as Ifa tells me
I am full of wisdom
It is the footsteps of my Ope that I am following
I bemoan my precarious condition
Yet I will not consult an idiot in his house
What Ifa tells me
Is what I would always do
Cast divination for the Truth
Their priest on earth
He was asked to perform sacrifice
Truth offered the sacrifice...
(Life pleases Truth)

Mo ji
TIfaa mi ni mon se
Mo moran moran
Topee mi ni mo n to leyin
Mo ko gbongan gbongan gbongan
N o nile Oniyeyee de
N tIfa ba wi fun mi
Ni n o moo se
A diafun Ooto
Awo Ile aye
Won ni ki won o rubo
Ooto ba rubo...

We practice Ifa everyday we spend time contemplating life.
Aboru aboye aboshishe
Odabo
Marcos Ifalola

Oriki Ori

Aboru aboye aboshishe,

As I've mentioned in the past, Oriki are praise poetry used when greeting Orisa, Egun, etc (see my Oriki Orunmila). Here is another Oriki written by me which you can feel free to use when praising your own Ori.

Oriki Ori:

Ori o,

When I look for my path, it is you who walks beside me

may we walk in harmony and not stumble upon each others feet

When I am in my darkest hour, it is you who shine a light

may our depths of sorrow always be matched by heights of joy

When I am lost and without direction, it is you who takes my hand

may wisdom reign in the kingdom of our soul

When I am alone in the darkness I ask

my Ori, what are you?

you are the other reality inside

you are the owner of righteous intuition

you are my power to observe, reason and inspire

you are my one real identity

you are me

Ori o

bless your omo

Ase o

By Awo Marcos Ifalola Sanchez
Aboru Aboye Aboshishe

Does d'afa (Ifa divination) lie?

Aboru Aboye Aboshishe,

I've been asked many times if Ifa "lies" or is incorrect. So many times, that I decided to post my thoughts on the subject. The first part of this answer lies in understand two concepts, one that Ifa is by nature transient, ie it is a constantly changing thing. And when you go for Ifa divination, the Odu Ifa that appears for you is not "permanent" (with the exception of "Ita" of Dosu/Kariosha and your Odu Ifa in itelodu). So while an energy of an Odu may cover you during a certain period of time, that period is finite, and can last as little as weeks, to as long as a few months. But, no matter what, it eventually changes.

The second concept to understand is the role that your "Ori" plays in this process. Just because Ifa tells you what to do, it doesn't mean your Ori will decide to do the right thing. We see clearly, Ori must choose to do sacrifice in order to attain good effects in the odu Irete Ofun:

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

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

Without Ori acting in accordance to what Ifa asks, in this case making sacrifice, it can not be abundantly rewarded. In the case of D'afa (Ifa divination), the reward can be anything from avoidance of ills, to literal rewards, to simply having peace. The important thing is that your Ori (ie you) chooses to perform sacrifice. So, Ori has the ultimate decision in whether what Ifa says will come to pass, and can affect the outcome of even those things that Ifa seems to guarantee. Our Ori can be the greatest obstacle in the way to finding our own path.

The second part has to do with seeming contradictions in what Ifa says. It may seem at the time of divination that Ifa is saying something far fetched, or even completely contradictory, but over time with hindsight, we might realize that Ifa was actually correct. In a personal example, I asked Ifa if it would be ok to have someone housesit our house, Ifa said no. However there was a particular person who asked enthusiastically if they could watch our place, so I decided to ask Ifa and Ifa said yes to that person watching our place. It seemed like a contradiction to me at the time and I was confused, thinking perhaps it was dumb of me to ask the question. Having heard Ifa, I told the person yes. Well, low and behold, one week before we left, the person called me telling me they would be unable to watch our place afterall. The seeming contradiction had worked itself out to be truth. No one watched out place. Sometimes, it takes a bit of time to see things as clearly as Ifa does.

The third part of the answer comes from a more obscure and less talked about idea, that of the character and training of the priest (be in a Babalawo with Ifa or Olorisa with dinlogun). It is not spoken of, but an untrained priest can in fact incorrectly cast Odu, meaning just because it's cast, doesn't make it right. An improperly initiated priest can also have improperly consecrated/unconsecrated Ikin, meaning just because it's Ikin, doesn't mean it will automatically access Ifa. The Odu Ofun Otura says:

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

The liar casts the Kola nut and it yields a bad omen
the commitment breaker casts the kola nut and it does not yield a good result
But the good hearted person casts the kola nut and the result is clearly promising


The layers of richness of this small Odu are many. First, Awos make a commitment when initiating Ifa to uphold and protect Ifa and the principles of Ifa, so Awos who have broken this commitment when casting of a tool of divination (this case kola nut, but again Ifa is metaphors, so to me, any form of divination, including Ikin Ifa) will not yield a good result. This Odu tells us that the the state/character of the diviner IS in fact important to the result, and affects the outcome of d'afa.

Secondly, it show us, that in the wrong hands, the tools of Divining can yield bad results. For even though they are not talking about Ikin, do we not use Kola Nut to give voice to Ifa? Yes! Further, the prayers and action of the Awo before casting Ikin are designed specifically to awaken the voice of Ifa through the Ikin, if not done properly, the ikin remain ikin, and not the voice of Ifa. It's important to remember the if consecration was the only thing that make Ikin or Dinlogun/Cowrie "speak" the priest wouldn't have to pray or do anything, simply cast and go...

Simple verse ... most profound truths ...

Aboru aboye aboshishe,
Odabo
Marcos Ifalola

The path of initiation in Ifa: Lucumi and Traditional Yoruba

Aboru aboye aboshishe,

After a few conversations including a longer one with my Oluwo in Nigeria, I thought that it would be quite useful to post my understanding of the processes of initiation into Ifa for both Lucumi/santeria Ifa practitioners and traditional Yoruba Ifa practitioners. I'm not doing this to say that one is right, and one is wrong. They are their own interpretations of Ifa, and while they agree on many things, this particular area of ritual/theology, they differ quite a bit.

For Lucumi practitioners, the process goes like this. One can be introduced to Ifa through their "madrina/padrino" if they have ilekes first, or they can go directly to a Babalawo, if they are not yet affiliated with a house. Having a divination session is something every Lucumi practitioner that works with Ifa eventual does, with varying degrees of frequency. Everyone, at some point, who is associated with lucumi Ifa can and should receive Ifa via Awofakan (ceremony for men) or Ikofa (ceremony for women). For women, Ikofa gives them their birth Odu, and can dictate only one more potential initiation, that of Apetebii (wife of Orunmila). Becoming an Apetebii is however, a requirement for any women who is the wife of a Babalawo.

For men, Awofakan (owo ifa kan-one hand of Ifa), gives them their birth Odu, unless it is determined they have an Odu which destines them for the priesthood of Ifa. If this is the case, and they observes the taboos of Ifa for his priests, he would do his Itefa (Ifa initiation) during which he receives his true birth Odu and Odu of priesthood (which he uses to identify himself). Of course having an Odu for the priesthood comes with responsibility, please see my article on this for further information: http://ifalola.blogspot.com/2008/06/on-having-right-odu-for-priesthood.html

I will also mention here that during Ikofa or Awofakan, it is perfectly acceptable to determine a person's "guardian Orisa", instead of having a separate "plante" to do this. In lucumi Ifa, homosexuals are forbidden from the Ifa priesthood, as are women. I don't say this to get into a debate about it, it's simply religious law, but it does not forbid either from going to Ifa for divination, help or Awofakan/Ikofa.

In traditional Yoruba Ifa practice, Ifa worship begin dramatically earlier. Everyone who comes from an Ifa worshipping family should first do their Ese'ntaye 7 days after birth, (like I just did for my son). Ese'ntaye [meaning "stepping on the earth"] acts as a guide for your early life, revealing personality, direction on what they will do, and Ewoo (taboo) for the child, as well as their Ifa name.

This is where traditional Yoruba Ifa varies from Lucumi Ifa. In traditional Yoruba Ifa, all men who can/have the resources, should Te'Fa, or Itefa (initiate Ifa, like the lucumi) either either in the Itelegan style (where the man does not see Odu the mythical wife of Ifa, not done in the Lucumi system) or Itelodu (where the man does see Odu, equivalent to Lucumi initiation into the Ifa priesthood). However, if they do not have the resources they should Ishefa (this is the traditional Yoruba equivalent to the Lucumi Awofakan-owo ifa kan). If they took the second route and only did their Ishefa, they may receive an Odu in Ishefa that says it's compulsory that they do their Itefa (similar to the cuban system) in which case they are required to do their Itefa anyways.

This is where things truly diverge because, in traditional Yoruba Ifa, once one has done their Itefa (either Itelegan style or Itelodu style), they are not considered a Babalawo, but only an initiated follower of Ifa. It is only through the Odu they receive during Itefa (their true birth odu) that it is determined whether they will be allowed to be an Ifa priest (and thus a Babalawo) and learn the deeper secrets/knowledge of Ifa. This is radically different from the lucumi interpretation which says once you Itefa you are a Babalawo. To clarify, in my own case, even though I had Odu for babalawo in my Awofakan (received via lucumi priests), since I did Itefa Traditional Yoruba, I didn't truly know whether I was going to be allowed to be a Babalawo until I received my birth Odu in Itefa (which I didn't understand at the time!). So it's my Odu of Ifa (birth Odu received in Itefa) that allows me to be a Babalawo. The logic is perfectly clear to me, it's only in receiving your birth Odu that you know your path. The unfortunate thing is that many go to Nigeria to Itefa thinking then they are a Babalawo (and perhaps are sometimes misled to believe so), but this is not the case, you are only a follower of Ifa unless being a Babalawo is your destiny. The commonality between Lucumi Ifa and traditional Yoruba Ifa is that being a Babalawo is a destiny, not a choice, the only difference is which Odu determines that, and what the timing and meaning of different ceremonies are. So even if you want to be a Babalawo and go to Nigeria to Itefa, it's your birth Odu that determines it. If you decide to be a Babalawo anyways without the Odu, you are simply going against your destiny, which is completely contrary to Ifa theology, and why would you do that?

I still maintain, before calling yourself a Babalawo, you must adhere to the commitments and Ewoo (taboo) of a Babalawo and if you are committing Ewoo (taboos) you should not act as a practicing priest nor call yourself a Babalawo without respecting those ewoo. In traditional Yoruba Ifa, treatment of homosexuals is varied, most typically they are viewed as acting contrary to Ifa and nature and are outright shunned. There are other who don't believe this and work with homosexuals, however all factions bar homosexuals from being Ifa priests. This comes in part from the requirements of Ifa priests (ie, having an apetebii (being married to a woman), having children, and from other things. There does seem to be a don't ask, don't tell or look the other way policy as of late, and some folks who were shunned by Lucumi practitioners have taken to going to Nigeria where they are not known. This does not mean that traditional Yoruba Ifa accepts gay babalawos, just that some people are working around the system.

Women follow this path, first receiving ese'ntaye, then Isodu (the Ide (bracelet) of Ifa and one ikin - an Ijebu practice, which is exactly like some Lucumi lineages) for those who are not a Babalawos wife. When receiving Isodu, the Babalawo casts his own ikin to determine the woman's Odu. In receiving this Odu, it can be determined she needs to Itefa and become an Iyanifa, a position not recognized by Lucumi Ifa. Iyanifa are female Ifa priestesses that can Te'Fa, but are NOT allowed to see Odu (the mythical wife of Orunmila). In some areas, she can cast Opele (divine), but not Ikin. In all areas an Iyanifa learns Ifa verses and other rituals of Ifa.

If the woman is married, the Babalawos Odu is the Odu of the house, but she receives an Odu during her Apetebii ceremonies which tells more about her specifically, including whether she should Te'fa and become Iyanifa. All Babalawo are required to have an Apetebii (ie, be married) and during said ceremony, the women are ritually married to both the man and Ifa.

Other important notes are that Ishefa (owo ifa kan) would be given to the child of a babalawo within a month of birth, but can be received 1 - 2 years, 3 at most later. Itefa is typically done around puberty (when he becomes a man) but can occur anytime after that.

In Ogbe Ate, Ifa says:

A kii ji ni kutukutu
Ka ma mo Odu to da nu s'aiye
D'ifa fun Olupo Alaelu
Eyi t f'eyin ti
To n fekun surahun ire gbogbo
Eyi ti ti ile aye ni lare kokooko bi ota
Won ni ko sakaale ebo ni sise
Ko si lo ree te ifa
O gbe'bo o rubo
Ko pe, ko jinna
Ire gbogbo wa ya de tuturu
Ifa de o, Alase
Ope abise warawara

Translation:

It is not advisable for one to wake up in the dawn of one's life
without knowing the Odu that gave birth to one
Divined for Olupo Alaelu
Who reclined and was weeping in lamenation of his inability to achieve all Ire in life
He whose life was as hard and tough as pebbles
He was advised to sacrifice
He complied
Before long, not to far
All IRE in life came to him in abundance.

I hope that this helps clarify some of the processes and differences in Lucumi and traditional Yoruba Ifa practices. It's been a learning process for me as I shed some of my own layers to learn how things are done in my particular path.

Odabo
Marcos Ifalola

Esu, guerreros and the nature of "caminos" of the Orisa

Aboru, Aboye Aboshishe,

I was recently asked a question regarding the differences between Esu and Elegba, why one might receive more then one Esu/Elegbara, and what is the difference between Ifa Guerreros and Olorisa Guerreros in the lucumi system. I take a moment to answer the question, but it leads us to a larger and more interesting question about the nature of “caminos” or “roads” of the Orisa.

From the Traditional Yoruba perspective, Elegbara – “Owner of Vital Force” in Yoruba (translation by John Mason), or Elegua in lucumi, is simply a praise name for Esu. They are one and the same. From a Lucumi perspective, Esu is the entity that is given by Babalawos, and is the primordial force that lives with Ifa and is the one who can block or aid in any offering/ebo/request. Elegba/Elegua/Elegbara is only given by Olorisa (santero/a) and is not, as far as I recall, known to have as much of the destructive tendencies as Esu. The Elegba of the Olorisa has fewer "roads" (I've heard 12 or 21) whereas the "roads" or avatars of the Esu of babalawo are at least 121.

The split in the way these are given may have been the result of politics or power struggles when the lucumi changed to a standardized and joint system of initiations (ie, any priest of any Orisa, can initiate virtually any other priest of any other Orisa as long as they have received the secrets of that Orisa and do not have ewoo (taboo) against initiating that Orisa). It's not that traditional Yoruba priests can't initiate into other Orisa mysteries, they can, and sometimes do, but when you joined a priesthood and were initiated to that Orisa, it was done by other priests whose teutelary Orisa were the same (so if Elegba was initiated, it was done only by Elegba priests, Yemoja by Yemoja priests, etc).

It seems that somewhere down the line, some felt it important to distinguish between Olorisa/Santero and Babalawo, which by extension gets into the whole question of the lucumi "guerreros". There is also controversy as to who is authorized to "give" these out, and depending on the Ile (house) you come from, it's either babalawos or olorisa (santeros). In truth, the only two Orisa in the “guerreros” that are given in traditional Yoruba Ifa practice are Esu and Osun, and further, Osun in Yorubaland is only given to Babalawos and no one else. This it not say other Orisa are not in Ese Ifa, but that typically they would not be given by a Babalawo who was only initiated to Ifa.

So where does this leave the question? Well, it's lucumi tradition that Esu is the province of the Babalawo, and Elegba the province of the Olorisa/santero. How this evolved, I don't think anyone will truly know.

With respect to “Caminos” or “roads”

Receiving multiple Esu or Elegba, is a practice that comes from the idea that there are multiple caminos/roads/avatars of the Orisa. This practice extends to many other Orisa other then Esu, such as Oshun, Yemoja and Obatala. What is important to clarify from the beginning is just because you may have multiple Orisa, or multiple roads, the Orisa is still only one thing in spiritual essence. What happens is that the sacred objects of an Orisa (which are the Orisa manifest on earth literally) manifest in different ways, drawing upon a particular energy. The Otan of Esu (or any Orisa for that matter) is in essence a focal point for calling on certain energies of the Orisa. Through a blend of specific ingredients, incantations and rituals, the Otan (rock) becomes a portal for the specific energy of the Orisa to come through. The name acts as an incantation that begins the process of calling down that specific energy (see my article on prayer) and the fact that you have a particular road of a particular Orisa is because the Orisa themselves (through divination) determined that that particular energy is what is most suitable for you/will be there to help you when needed. Typically, these roads can come from three sources: Oriki (praise names), Objects/places in nature (as in Oshun Ibu apuaro (Oshun river of quail), Olokun (owner of Ocean) or Esu Alaketu (Esu from Ketu)), or manifestations of deified people/royalty (as in Sango, Obatala Ajagunnla, or Ogun Onile (Ogun, king of Ile).

Therefore, you may want to have an Esu Laroye (Esu owner of titles of honor) is known to protect Obatala’s door, and therefor is good for protecting your door, or perhaps Esu Bi (Esu is born) is known to cause accidents, so he is called on because you are prone to accidents in hope of avoiding them, Esu Alaalubanshe (Esu owner of medicines that help me to be fulfilled) because you will require medical help or will be someone involved in the medical field, etc etc etc. Esu is prescribed to people based on Odu that come out in their Ita or a reading, those Odu indicating the predominance of a particular type of energy, and an Esu is prescribed for that Odu based on that energy, either to balance it out, or to combat it. A special note, Esu is the only Orisa that you might recive multiple times, this is because upon Esu there are no limits, and he does as he pleases and manifests everywhere at all times in multiple ways.

The same regarding roads can be said in the Ita of Dosu/Kariosha, the particular Odu that comes out for that Orisa may indicate to the Oriate a particular road/avatar that he might ask about when it comes time to divine and find out the Orisa’s camino. And likewise, the names of the roads indicate the energies of the Orisa via oriki, place or deified ancestor. For instance there is, Obatala Orisanla (owner of white cloth, highest of Orisa, an Oriki for Obatala), or Obatala Ajagunnla (ayaguna-lucumi) who was the son of Princess Adetinrin, the daughter of Oduduwa (a male in this story). She gave birth to a son, ajagunnla, who was known as a great fighter and used the “ada ogbo” or curved cutlass his Oriki is

Omo Alada koromodo
Ada aramanda
To fi nko omo re mona
Tifi o fi de le Ila Ajo
Nibi ti o ti njoba tori

Possessor of the curved cutlass that brings wealth
Strange and wonderful cutlass
The cutlass used to clear the way for his people
Until he reached Ajo
Where he sits in state
(see “Yoruba Sacred Kingship”-John Pemberton p. 31).

Though this is a Yoruba story, this aligns perfectly with the qualities/emblems of Obatala Ayaguna of the Lucumi.

I believe this is an often misunderstood and understudied studied area of Orisa theology. But if we see the caminos/roads/avatars as a particular energy of the Orisa, we can understand how to better work with them, and how to understand what they mean in a theological context.

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

Aboru, Aboye, Aboshishe
Marcos Ifalola

On having the right Odu for the priesthood

Aboru Aboye Aboshishe,

I’ve often heard people speak about initiation as a right that is mandated by the Odu they received in an Ita Orisa or reading. One of the typical statements goes something like:

“I received XYZ Odu that says I have to initiate to XYZ Orisa or initiate to Ifa, therefore it’s my right, regardless of my lifestyle/sex/gender. If I have the Odu, how can the Orisa be wrong?”

The problem with this argument is it predicates itself on a few assumptions. First is that the Odu/Orisa saying you should initiate is the same as saying you and your Ori are ready to initiate and take on the responsibilities, ewoo (taboos) and commitments that come with being initiated to that priesthood. Certainly, you can go into it thinking you will be able to take these on, only to later change your mind. But it seems a whole different matter to walk into the initiation, knowing that you will not/can not fulfill your obligations to the Orisa and the priesthood. If one’s Ori is not ready to take on the requisite responsibilities, it means that Ori is not yet ready for that step. Ifa tells us this very clearly in the Odu Ogbe ‘Ka

I stood for a long time
But I was unable to reach the ishin fruit
I bent down for a long time
But I still could not reach the ishin fruit
But thanks to some special elders
Who advised me to prostrate myself in respect and without reservation
I prostrated myself in respect and without reservation
Then, the ishin fruit dropped into my hands
And the ishin fruit dopped into my mouth
This was the teaching of Ifa for Ejika-gogoogo
Who was going to carry Osu to the sacred grove of Ifa
They were advised to sacrifice
They heard and complied
May Osu stand up straight
May he not lie down
Standing firm and upright is how we must always find Osu

Mo duro –duro
Owo mi o to ishin
Mo bere-bere
Owo mi o to ishin
Opelope awon agba kan
Ti won niki ndobale yeke
Mo dobale yeke
Ishin nbo si mi l’owo
Ishin nbo si mi l’enu
Difa fun Ejika gogoogo
Ti yio gbe Osu de’gbodu
Won ni ki won rubo
Won gbo; won ru
Nje Odu m’ori ro o
Ki o ma dubule
Iduro gangan l’aa ba Osu

This entire verse is clearly a metaphor for the person seeking initiation into Ifa, “Ejika gogoogo who was going to carry Osu to the sacred grove of Ifa”. Though trying to reach the fruit, Ejika was unable to reach it until through the advice of elders, he learned he must prostrate himself in respect and without reservation. It’s only then he is able to hold and ingest the ishin fruit. It’s of special note that the ishin fruit (Blighia Sapida) is eaten, however with much care. If not prepared in just the right way (skin and seeds removed and boiled to leech toxins), it can cause death. This is an important, but easily lost, cultural reference in the ese Ifa, the implication being if one does not respect Ifa, it’s ewoo (like not eating the seeds or skin), and proper worship, Ifa can cause death.

Understanding that the ishin represents Ifa and its secrets. Ejika is also advised that once he gains the knowledge of Ifa, it is also important to know that Osu atop the staff is always to be kept upright (ifa is always kept upright), so that Osu (representative of the Asa – hawk) may always see out and around in order to protect the initiate.

Ifa tells us in the Odu Irete Meji:

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

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

Here, Ifa makes note that initiation alone does not give one’s Ori good destiny, even though one’s feet may have lead them to that point. Through sacrifice (not simply initiation), we change our destiny to enjoy everlasting life. In other words, we have to sacrifice in order to be worthy of the initiation.

It’s also very important to note that the actions of one’s Ori have bearing on whether one is ready/allowed to initiate. It’s a matter of character and responsibility as Ifa tells us in the Odu Okanran Oturupon:

Falsehood is not good for anyone
Commitment breaking is not good for anyone
If young people act secretly to break commitments
Secret things will happen to them
This was the teaching of Ifa for an assistant priest
Who was going to proposition the wife of the Oluwo (high priest of Ifa)

Eke ko suwon ara eni
Odale ko suwom ara eni
B’omode ba nyole da
Ohun abe- nu a maa yo won se
O difa fun ajugbona
Ti o lo nfe obinrin Oluwo

Certainly we can fixate on this verse as being about the ramifications of trying to lure an elder/priest’s wife. But the true meaning of this verse is that if you are breaking ewoo (taboo) in secret, you will be dealt with. So hiding who you are, or acting against the ewoo of a priesthood and not telling your Oluwo provides you no protection in the long run.

Second, it assumes that Odu are set in stone and will always come to pass. Odu are not, they can tell you what you are likely to encounter, but as with everything in life, it is mutable. It may say, you’ll be wealthy, but because you make poor choices in life, you may never see that wealth. It may even say, you will lead a long life, but again, your poor choices can lead to a premature death. We see for instance, that character and sacrifice (of actions, not just “things”) allows one to avoid a premature death in the Odu Irete Oyekun:

Orifusi, father of Elu, was searching for a way to avoid death
So that death would not kill him, his children and his wives
They said: If you want to avoid death
You must sacrifice and follow the teachings of Ifa
Ifa will teach you the conduct and character
Which will enable you to avoid death
They said when you sacrifice, you should begin doing good from this day on more then ever before
For your sacrifice is in vain, if your character is deficient
Therefore, you should take the sacrificial pigeons and chickens home
You should release them
You should not kill them
You should give them food if they come to eat at your house
And you must not kill anything whatsoever from this day on
For one who does not want death to kill him
Should not kill anything whatsoever

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

Lastly, it assumes that initiation is not earned in any way. This is unfortunately not true, though it seems no matter where we are in today’s world, looking at someone’s character prior to initiation is a dying practice. Societies like the Ogboni, just like Palo and Abakua in the diaspora, required that one was an upstanding person and known in the community. Babalawos in Yorubaland would not take on an apprentice, let alone initiate someone, if they didn’t know their character, who they were, and where they came from.

This appears to no longer be true, in part because societies have changed, migration patterns are more fluid from the past, having ties to the community is less important and establishing one’s reputation is of no value(re-invention is as simple as hoping a plane). Money also plays a more important role, creating flexibility where it once didn’t exist and causing people to turn a blind eye.

I’ll end this with an Odu about the affects money (and their willingness to turn a blind eye) can have on people’s character:

I'll preface this with a verse from the Odu Obara Oworin
Oro banta a wuwo bi owu
a difa fun aye,
Nijo ti gbogbo omo araye npon owo pe
Kosi ohun miran mo ninu aye ti o tun ni iyi mo rara
won ni awon o ko ohungbogbo sile,
Awon o maa sare mo owo
Orunmila ni eyiti e nro niti owo beeni
Ati eyiti e nro niti owo beeko si
Ifa l'a ba maa ye
Ogbon l'a ba ma ye
Awon l'a ba bu iyin fun
Agbeniga laa pe owo; abiwaje l'aa pe owo
Eniti ba feran owo l'afeju, iwa re a baje
Iwa rere ni oso eniyan
Bi e ni owo l'owo ko wipe ki e ma di afoju
Ko wipe ki e ma di ashiwere
Ko wipe ki e ma di aro
Ko wipe ki e ma di olokunrin ati beebee
Abuku ara gbogbo le de ba yin
Ki e tun ero gba
Ki e mu iwa rere
Ki e mu ogbon
Ki e wa rubo
Ki ara le ro nyin tinutode

Translated:
Heavy words have the weight of an anvil
This was the teaching of Ifa to the world
At a time when all the people of the world were overpraising money saying:
There is nothing else in the world that is more respected then money
They said they would give up everything
And they would continuously run after money
Orunmila said: what you think about money is so
And what you think about money is also not so
It is the teachings of Ifa we should honor
It is these we should regard highly
It is said money is a raiser of status and a corruptor of character
A person who loves money excessively, his character will be ruined
Good character is the finest beauty of a person
Even if you have money, it does not mean you will not become blind
It does not mean you will not go mad
It does not mean you will not become lane
It does not mean you will not become ill and the like
You still can become disabled in any part of your body
Therefore you should go and get more wisdom so that you may think deeply about things
You should cultivate good character
You should acquire wisdom
And you should come and sacrifice so that you may be at ease inside and out.

Aboru Aboye Aboshishe
Ase ooo
Marcos Ifalola Sanchez

Oriki Orunmila

Aboru aboye aboshishe,

Oriki are praise names/poetry created by the yoruba. These are created and chanted to praise the Orisa at anytime, when greeting them, sometimes during divination, during our prayers. Below is an Oriki for Orunmila written by me:

Oriki Orunmila

Orunmila Ooo
Agboniregun
Orunmila, small man of Igeti town who stands on 16 Ikin to peer over mountains
Husband of Odu, who's children leave footprints in the sand
only to be washed away by the waves of eternity
Chief, who leads by following Ifa's wisdom
Follower, who shines his light on our destiny
like the full moon illuminates a path even in the darkness of night
Teacher whose nimble fingers hold the knowledge of the world with dignity
He who understand that as people, one seeks another to become two, and two fulfill their destiny and beget one.
Orunmila Oooo
Agboniregun
Small man of Igeti town who stands on 16 Ikin to peer across the sea
shine your light from the beach to help guide my Ori

By Awo Marcos Ifalola Sanchez
Aboru Aboye Aboshishe