![]() Igi ajubani ni n mo jongo jongo Casts divination for Opinmi Who was sacrificing to his Ikin and Osun for children He was asked to perform sacrifice They wished him a lot of good things All the good fortunes would be in abundance Be it wealth Wives Children But he should combine Ifá and Osun together on a single spot And offer sacrifice to them simultaneously He performed the sacrifice Life pleased him He then started to dance and rejoice He was praising his Babaláwo His Babaláwo was praising Ifá He said it was as his Babaláwo had said IIgi ajubani ni n mo jongo jongo Casts divination for Opinmi That was sacrificing to his Ikin and Osun for children It was when Opinmi sacrificed to his Ikin and Osun that we had wealth It was when Opinmi sacrificed to his Ikin and Osun that we had wives It was when Opinmi sacrificed to his Ikin and Osun that we had children It was when Opinmi sacrificed to his Ikin and Osun that we built houses I praise you IIgi ajubani ni n mo jongo jongo Opinmi has been worshiping his Ikin He has been worshiping Osun - Holy Odu IrosunIrete Tako, tabo, ejiwapo is an adage that says, "Maleness and femaleness, together in twoness." It means that the combination of masculine and feminine energies produces exponential results. Sometimes, men and women can become so gender-biased that we overlook the real significance of reciprocal energy. That is, in the exact same ways that we sometimes get stuck in our heads, stuck in our emotions or stuck in materialism, and lose perspective as a result, people sometimes find themselves stuck in a particular kind of gender-bias that prevents us from fully appreciating the transformative power that can only result from the combined efforts of men and women together. One virtue of Orisa Lifestyle is that it perpetually reinforces the importance of reciprocal energy, which is exemplified by the spousal relationships between the divinities themselves. Each orisa has a divine consort of the opposite sex. For example:
In the verse above, Ifa draws attention to the fact that the supplicant's problem will be completely resolved by worshipping Orunmila and Osun simultaneously. The efficacy of this combination is exemplified through the institutionalization of the unique relationship between babalawo and apetebii. That is, there is an interdependence between the Ifa priest and his wife, who is known as apetebii. Stated differently, the babalawo's function is only made whole by his relationship to his wife, the apetebii. In this instance, as she carries out her duties in service to her husband's Ifa, the apetebii protects him and brings numerous blessings into his family. Ifa is replete with examples wherein apetebii has saved Orunmila's live, helped him solve impossible dilemmas and restored balance to an otherwise destructive situation. Likewise, there are a variety of reasons why a woman's spiritual mission can only be completed through marriage to a babalawo. Sometimes, it is for her health. Other times, it is because of spiritual protection. Still other times, her ability to give birth can only be realized through her relationship with a babalawo. Ultimately, Orisa Lifestyle strongly reinforces the inescapable need for reciprocal energy, which is perfectly expressed in the saying, tako, tabo, ejiwapo. Aboru aboye abosise ![]() Ponpola aboso jingbini jingbini Casts divination for Fakolade The chief Elemoso of the priesthood caucus They asked him to offer sacrifice Fakolade is a chief in the priesthood fold He belonged to a long line of priests After some time He refused to offer sacrifices to Ifá He pushed Ifá to one side Whereas Ifá is his chosen parcel from heaven Because whatever we do here on earth Had been packed into our parcel from heaven If one deviates from that which had been parceled for him It cannot be easy Fakolade did everything humanly possible He could not make progress He could not sleep Nor rest They exclaimed ‘Ha’ seeing him suffering You would have to retrace your steps back to where you deserted You have to go back to your ancestor’s line The one you abandoned Which you discontinued Fakolade retraced his steps when he could not find peace Life then pleased him He then started to dance and rejoice He was praising his Babaláwo His Babaláwo was praising Ifá... - Holy Odu IrosunOtura The elders say that when a child stumbles, he will look around to see if anyone else noticed. But when an elder stumbles, he looks back to see what tripped him up. In your youth, you will tend to be obsessed with what other people will think and say about you. Image is everything! As you mature, however, your priorities shift and you care less about public opinion and more about spiritual development. Maturity drives you to think more deeply about who you really are, where you're actually from and what you're truly about. Spiritual development is never based upon falsehood and pretense. As Carl Jung once said, “One does not become enlightened by imagining figures of light, but by making the darkness conscious.” In the darkness of the African collective unconscious, there is a pantheon of ancestors, deities and spirits. Jung's thesis suggests that, in addition to your immediate consciousness, which is personal in nature, there exists a second psychic system of a collective, universal, and impersonal nature which is does not develop individually but is inherited. It consists of pre-existent forms, the archetypes, which can only become conscious secondarily and which give definite form to certain psychic contents. Jung linked the collective unconscious to what Freud called "archaic remnants" - mental forms whose presence cannot be explained by anything in the individual's own life and which seem to be aboriginal, innate, and inherited shapes of the human mind'. What Jung and Freud call archetypes and archaic remnants respectively, are what we call ancestors. They express themselves through dreams and divination. Through dreams and divination, your ancestors will make use of a variety of powerful images and symbols to communicate important messages intended to guide you in ways that reinforce your true identity as an ambassador of your family lineage. By adhering to the wisdom of your ancestors, you learn how to optimize your natural gifts and talents, so that you can make a more meaningful contribution to your own life and the lives of the people you are destined to serve. Live the medicine! ![]() Bi iwin bi idin like madness, like maggots Cast divination for Sango Who was asked to offer his pants and his scarf He refused Orisa possessed Sango When Sango was returning from the farm He started acting crazily When he arrived at Orunmila's house Orunmila said they should carry Sango And place him on top of a mortar And use three roosters as atonement to Ifa on Sango's behalf Soon after, Sango's face calmed down He was then carried back home People observed that Sango climbed on top of the mortar The drum of Sango started to make the sound: Bi iwin bi idin like madness, like maggots - Holy Odu IrosunIwori Insanity is the loss of connection to reality. If you have ever encountered someone who has gone insane, you know that everyone involved suffers. But what about collective insanity? What happens when groups of people, or entire nations slip into the darkness of lunacy? We look upon the history of the world and recount the episodes of genocide committed at Wounded Knee, in Rwanda and inner city America but we fail to appreciate the depth of suffering that people have endured as a result of insanity. Today, Africans across America own 1/2 of 1% of American wealth, which is exactly what we owned at Emancipation. That is evidence of collective insanity. Today, Africans in America make up only 12% of the National population, generate wealth estimated to make us the 9th wealthiest nation on earth. Yet and still, we make up 50% of all people incarcerated in the USA. That is evidence of collective insanity. Now, as Orisa Lifestyle is growing in the African American community, it has become cliche for some to claim that Ifa will mend our broken world. Consequently, our people are scrambling all over the globe to spend vast sums of money to be initiated, under the pretense that they will be instantly introduced to their destinies and magically saved. That is evidence of collective insanity. Divination and sacrifice only set the stage for divine intervention. If you refuse to change the way you think, feel, speak and behave, no amount of ritual and ceremony will improve your lot in life. Here, it is important to specify that the change I speak of cannot be glossed over with more cliches, like iwa pele or iwa rere. No! The change I am speaking of is to change our agreements in such a way that we make decisions that increase the collective vitality, prosperity and sustainability of Africans in America. More precisely, I am referring to 16 Agreements of Orisa Lifestyle, which will transform us from a unruly crowds into well-organized communities, who own, control and direct the resources in our local environments. This is what it means to live the medicine. Learn more at www.OrisaLifestyle.com/volunteer. Aboru aboye. In this, the final Ose Ifa of 2014, I wish to give thanks to all the good people around the world who have supported the work I do in person and online. My sincerest hope is to make a meaningful contribution to growing number of seekers and practitioners of Orisa Lifestyle. Ifa teaches us to patiently look for the Golden thread that binds all forms of Creation:
One strand of thread The Awo of Aiye (Life) Cast Ifa for Aiye When she was coming form heaven to earth She was advised to offer sacrifice She complied Let us handle the thread of Aiye (Life) carefully If Aiye is broken There is no one who can mend it Let us pull the thread of Aiye carefully - Holy Odu IrosunMeji* Indeed, the thread of life is gentle and precious. And so, I give humble and eternal thanks to Olodumare for my friends, mentors and elders, who have blanketed me in prayer. I feel your support and encouragement and draw confidence from your loving care. Thank you very much. I especially wish to give appreciation to Baba Imodoye Shabazz, whose breadth of knowledge, wisdom and understanding is matched only by his openness and generosity. Egbon mi, I give thanks for your guidance and teachings. Also, to my brother, Fayemi Abidemi, who is truly Omoluwabi, Awo rere and Gbajumo! By the will of Olodumare, our work will continue to grow and improve. Ase. I also wish to extend sincere gratitude to Chief Solagbade Popoola, whose generosity and brilliance have been like the wind beneath my wings. Likewise, I pay homage to my Oluwo, Araba Fayemi Elebuibon. Araba ni baba, ara ba ni baba ẹni ti a ba la ba ni baba. You are, indeed, the father. Most importantly, I give thanks to Olodumare for my family, whose presence inspire me to be the best that I can, every single day. I wish everyone a pleasant and peaceful New Year. May all of your prayers be answered. Ase. " Obafemi Origunwa, MA | www.ObafemiO.com Okanrantutu, cool Okanran - Holy Odu OkanranOturupon May we never see the end of happiness, good health and prosperity. Ase. "We pray for peace. Every day of peace is a blessing of the greatest magnitude. To be with family and friends, exchanging good vibes is absolutely priceless. My heart is filled with great joy in this Holiday season. Even as the political, financial and economic turmoil of our times threaten the world around us, I have to appreciate the importance of inner peace. It is what enables me to enjoy the things that give me a sense of wholeness; the forest, my family, the wise teachings of Ifa. These all belong to the collective consciousness and common wealth of many different peoples, unified by a single vision. According to my limited understanding of things, this vision can be defined as the Good Condition. It is that energy that permeates all of our lives and unifies us, sometimes in partnerships, other times in tight-knit circle, and still other times, in world wide movements. At every level of experience, it is tempting to satisfy ourselves with the temporary surges that result from highly emotional events, like holidays or local atrocities. But as we mature and our perspective widens, we come to accept the necessity of organizing our experience in ways that generate peace, and protect it as well. And so, we are reminded of the wisdom of Ifa that teaches us that 'People are my clothes.' It is through building trust with the people I serve that I increase and protect my inner peace. Thank you to all of the good people with whom I have had the privilege to work. All of you who have been teachers, students, supporters, members, co-facilitators and mentors, I thank you. My celebrate in greater multitudes of good people this time next year. I wish you all a blessed Holiday season. Ase!" Obafemi Origunwa, MA | www.ObafemiO.com "In Duro Ladipo’s play, Oba Moro, there is a scene when the Ghost emissaries are captured by Oluode (the Hunter) in the forest of Ajaka. He tells them that they have been captured by Ogun. In Oluode’s reference to Ogun as the one who captured the Ghosts, he metaphorically refers to himself as a vessel of the divinity in catching the ghosts by making it known that he had used Ogun’s charms which have the power to capture creatures of the sky, the earth, the 142 trees and the grass. As a devotee of Ogun, Oluode’s charms, his association with the ijala chant (the Yoruba poetic genre dedicated to Ogun by the Yoruba hunters) and his use of the machete as a paraphernalia and emblem of Ogun’s power for instance, enhance his metaphysical aspect and make him able to imitate the attributes of orisa Ogun as the lord of the forest. [1]
The forest represents raw power. Those who venture into the mysteries of the forest are immediately confronted by the realities of life and death. It serves as a perfect metaphor for spiritual development. Beyond the neat appearance of your conscious, rational mind, there is a vast expanse of wilderness, called the soul. It is the source of raw spiritual power that manifests through things like dreams, spirit possession and rites of passage. In the days of old, some people did not survive initiation. They entered into the sacred forest and were consumed by some force, unseen but definitely felt and experienced. As you delve deeper into the realm of spiritual development, may the spirit of Ogun empower you to grow and progress. Ogun ye! Mo ye! Live the medicine." Obafemi Origunwa, MA | www.OrisaLifestyle.com [1] Oluseyi, Ogunbiyi. The Origin of Duro Ladipo's Theater ![]() Eku ojo awo ooo! Greetings on this day of Ifa devotion. Ogundabede is a potent odu that reminds us that, when all the jive talking is done, there will be tangible consequences for dishonesty. In one instance of this verse, Orunmila was away when the Oba had a problem. Elegba was in the shrine when the palace officials arrived. He promised the king that he would go consult Ifa in Orunmila's absence. When Elegba arrived at the palace and cast Ifa, it was Ogundabede that emerged. Elegba identified the problem exactly. But then, he decided to be tricky. He told the Oba that the sacrifice was a particular woman who braided hair in the king's market. The guards wasted no time to go get her. At that exact moment, however, the hair braider remembered something she needed to complete the job she was working on. She asked the woman in the stall next to her to hold the hair for one minute, while she went to fetch the missing item. The guards arrived and immediately grabbed the woman who appeared to be braiding hair. They took her to the palace, tied up and ready to sacrifice. Just then, Orunmila returned. When Elegba heard the people greeting him, ABORU ABOYE, he hid himself in the palace shrine. And although he could not see what was happening, he giggling with glee. Why? You see, the woman who braids hair in the market is Orunmila's mother. Orunmila looked at the woman and recognized her but was so confused. He asked, so it was Elegba who performed the divination and named the sacrifice? Yes, baba, they responded. Very well, said Orunmila. Let us complete the sacrifice. Elegba listened as Orunmila chanted melodiously. Orunmila asked Ifa, Shall be decapitate her? Shall we cut her in half? Or shall we just cut her hair? Elegba was confused because Orunmila's voice never even quivered. How could he be so callous about sacrificing his own mother? When Orunmila repeated the question again, Elegba peeked around the corner to see what was going on. What he saw was enough to make a sane man instantly crazy! The woman to be sacrificed was not Orunmila's mother at all. Instead, it was Elegba's mother!!! When Orunmila repeated the question a third time, Shall be decapitate her? Shall we cut her in half? Or shall we just cut her hair? Elegba leaped from his hiding place and shouted, Just cut her hair! Just a bit of her hair! Just cut her hair!!! Everyday is for the thief. Just one day is for the owner. Aboru aboye abosise. ![]() Awodiran Agboola writes: Ekuro oju ona o fara jo ikin sugbon ko le ri eje mu bi ikin The palm nuts on the road path may look like sacred palm nuts but will never taste animal blood like the sacred palm nuts. - Ogbe Kanran This has led to the popular talking drum the Yorubas will remember;- Ifa yoo paluwa re je Eni ti nfoju ekuro w'Orunmila. Ifa yoo paluware je Translation Ifa will kill them whoever equates Orunmila with ordinary palm nuts Ifa will deliver justice. Our Ikin (Ifa) is REAL There is a disturbing and misleading trend emerging within the ranks of Orisa Lifestyle. The tradition is being presented exclusively as an individual practice that one can attain merely through payment of money and undergoing a ceremony. This is a falsehood of epic proportions. Awo Orunmila are born, not made and certainly not bought. Orisa Lifestyle is tied to bloodlines, family lineages and Ancestral Promise. But even for those adopt Orisa Lifestyle and become students of Ifa, Orunmila asks his devotees to act in his likeness. Of this, the Holy Odu OturaIwori says the following: The okra with extended leaves It germinates in twenties Garden eggs with drooping leaves It germinates in thirties Oluyaya has its own leaves if it is wilting It would germinate in fifties Cast Ifa for Orunmila He would send Mobolaje, his son, on an errand to the city of Isan Orunmila is the one who sent his son to the city of Isan He arrived at the city of Isan All the inhabitants of the city of Isan started abusing Orunmila They were abusing Ifa in the city of Isan Mobolaje was on the other side of town casting Ifa He knew nothing Meanwhile, Orunmila saw everything from home he became agry and started to war against them 'You, Mobolaje!' 'Were you not there?' 'I didn't have a hand in it,' Mobolaje said 'I have no hand in it' Orunmila said, The okra with extended leaves It germinates in twenties Garden eggs with drooping leaves It germinates in thirties Oluyaya has its own leaves if it is wilting It would germinate in fifties Cast Ifa for Orunmila He would send Mobolaje, his son, on an errand to the city of Isan Mobolaje, it was you and them When they were abusing me in the city of Isan It was you and them I was not involved, Mobolaje pleaded I was not amongst them Then they were abusing you in Isan I was not there I would have used the iroke in my hand to kill twenty of them I was not there I was not there When they were abusing you in the city of Isan I was not there Had I been there I wold have used the irukere in my hand to kill thirty of them I was not there I was not there When they were abusing you in the city of Isan I was not there Had I been there I would have combined iroke and irukere in my hands and killed fifty of them I was not there I was not there When they were abusing you in the city of Isan I was not there - Holy Odu OturaIwori Aboru aboye abosise. Obafemi Origunwa, MA | www.ObafemiO.com ![]() Aboru aboye gbogbo babalawo. In light of the recent demonstration of social consciousness, the World Peace and Healing Initiative has invited devotees around the world to participate in a week-long campaign to wear white clothes and conduct orisa ceremonies for world peace. I am very happy to have accepted the invitation to organize activities in Oakland in support of the initiative. Today, in accordance with the worship calendar of West Africa, I consulted Ifa on the matter and, as is to be expected, Ifa advised me on the deepest significance of white cloth for world peace. Once, as Orunmila was coming from heaven to earth, he consulted Ifa. He was advised to sacrifice in order to overcome hardships on earth. More specifically, if he wanted to enjoy a long life, Orunmila would have to appease Ogun, Esu, Awon Iyami Osoronga and Olodumare. He made the required offerings and descended into the world. He became a very proficient babalawo and eventually heard of a town called Imure, which was completely inhabited by witches. Anyone who visited the town was bound to become a human sacrifice. Orunmila decided to visit Imure. Before departing, however, he consulted Ifa for guidance. He was advised to offer a he-goat to Esu, three pieces of cloth; one white, one red and one black, a dog, tortoise and rooster to Ogun, and to carry two live pigeons with him on the journey. Again, Orunmila made the sacrifice and departed, this time for Imure. When he arrived at Imure, it was the holiday season. This was the time when they would typically receive a stranger and use him as a sacrificial victim. When Orunmila arrived, the people of Imure gave him lodging in a remote part of town, where they planned to apprehend and sacrifice him. But by this time, Esu had taken up his portion of Orunmila's sacrifice, which caused him to spring into action himself. He transformed himself into a local townsperson and proposed that they should perform a little test on their unsuspecting victim, just to make sure he was not a powerful adversary. He proposed that the very next day, all the inhabitants of Imure should prepare three outfits; white in the morning, red in the afternoon and black in the evening. If the visitor could not match them, he should be an easy kill. The witches of Imure agreed. Immediately, Esu appeared before Orunmila. He combined the cloth that Orunmila had sacrificed with something special of his own and told him the next day, he should study the style of the Imure people and follow suit. Essentially, "When in Rome do is the Romans." The next day, Orunmila waited and watched as the people appeared in Imure dressed first in white, then red, and finally black cloth. Orunmila followed suit and, as fate would have it, his cloth was much more beautiful than anything the people of Imure had ever seen. They were convinced that he would not be an easy prey. So the next day, the witches sent two ambassadors to welcome Orunmila with kola nuts and an apology for not properly receiving him the day before, on account of the holiday festival. Orunmila accepted the apologies. As the ambassadors were about to make prayers and split the kola nuts, the pigeons inside of Orunmila's flew out carrying two more kola nuts to give to the ambassadors. Because the pigeon is emblematic of the witches, the ambassadors were so startled by the birds that they never split to kola nuts. Instead, they hastily left Orunmila's guest house, convinced that he was actually a powerful wizard himself. Finally, Orunmila went to visit the elders of Imure, carrying his bag along with him. When the elders met him, they told Orunmila that they were members of the Iyami Osoronga. Right away, Orunmila challenged them, while alluding to the birds which he carried in his bag. This was a suggestion that he was beyond their abilities, as he was able to contain their powers in his bag, while at the same time carrying on his other duties. The Iyami of Imure conceded that Orunmila was too powerful an adversary to be taken lightly. They installed him as a chief of Imure. After some time, Orunmila decided to return home. He consulted Ifa before leaving. Ifa advised Orunmila that the Iyami or Imure would test him again, in an attempt to prevent him from leaving. Ifa advised Orunmila to leave town dressed completely like Obatala. That is, he was to wear immaculate white cloth, a red parrot's feather on his head and to rub himself completely in white chalk. He was further advised to carry the traditional staff - Opa Oje - in his right hand. As Orunmila was leaving the city of Imure, Esu preceded him, exclaiming to all and sundry that the very representative of Olodumare himself had arrived on earth. The people mistook him for Obatala and gave him a wide berth. Orunmila brought peace to a troubled environment by meeting the challenges and transcending the difficulties. His sacrifices did not prevent him from having to face difficulties. Instead, they set the stage for Orunmila to demonstrate the healing powers of sacrifice. Ifa says that we should put our minds at rest. The task before us will yield to our will. The path will open and we will enjoy a safe journey. Touch the ground, then your chest three times and give thanks for the blessings that the earth will provide. Please join us on December 21, to close out the year with prayer for world peace. Bring with you a specific place where you would for us to PHYSICALLY go to offer prayers, songs and iconic symbols of peace. When: 12.21.2014 9.00 am - 11.00 pm Where: 1409 35th Ave Oakland, CA 94601 Please wear white. Visit http://www.orisalifestyle.com/communityworship.html for details. |
Live the MedicineObafemi Origunwa, MAThought leader, Ifa priest and author of four definitive books, Obafemi Origunwa inspires metamorphosis through living the medicine that will heal your life and heal the lives of the people you're destined to serve. ![]() Raise Awareness
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