![]() "According to Orisa Lifestyle, mental health is determined three ways: ‘Amutorunwa’, that which accompanies you from heaven, ‘Iran’ that which you inherit and ‘Afise’ that which is caused by affliction. When mental health is compromised, people traditionally seek the services of an Onisegun (herbalist) or a Babalawo (diviner). Logically, treatment is determined by the agreed upon cause or causes of mental illness. Here, I want to emphasise the fact that, while certain types of mental illnesses can be treated with incantations, rituals and medicines, they can only be healed through a holistic adjustment to your lifestyle. Such mental illnesses include those that have been inherited. This is extremely important to people of African descent, who have been subjected to hundreds of years of colonial and imperialist 'afise' (affliction). The untreated traumas caused by the imposition of European educational, religious, political and economic systems has resulted in many forms of cultural pathology. In other words, after generations of coping with oppression, trauma has actually become a feature of global African consciousness and culture. Let us consider bleaching, for example. It is a notable symptom of mental illness, self hatred, more specifically. Onisegun and Babalawo agree that mental illnesses caused by natural, mystical or supernatural, and preternatural forces can all be healed. Herbalists usually administer herbal medicines and psychotherapy to cure naturally caused mental illnesses. On the other hand, Babalawo usually treat the supernaturally and preternaturally caused mental illnesses. There is general consensus among the priests themselves, as to who should handle each case. Each of us knows our limits in the treatment of mental illness and there is no question of rank or supremacy. As the elders say, 'If you do it the way it should be done it will be how it should be'. And while the connection between the ailment and the therapy sometimes remains mysterious to the novice, the ritual specialists are fully aware of how mental health is restored. Incantation, for example, is an aspect of psychological treatment. It helps to organize the patient's mind and thoughts. Through incantation, the gap between the self and the body is bridged and the personality brought back into focus. As a result of having regained stable consciousness, the patient is now in a position to respond positively to ritual treatment. Once the appropriate rituals are performed the patient should maintain stable mental health. However, the symptoms will resurface if the patient violates taboos or deviates from the life plan assigned by the Babalawo. Thus the importance of ritual cycles, like Ose Ifa, which maintains alignment with the deities and ancestors. This indicates that, remaining steadily healthy after the treatment for mental illness, one is perpetually tied to the apron of the orisa. In this way, Orisa Lifestyle becomes synonymous with long term mental health. It acts as a form of inoculation against mental disturbances, even those passed down from one generation to the next. In fact, when you become acutely aware of your family's Ancestral Promise and you devote your life to delivering on that promise, you are, in fact, living the medicine that will heal your life and the lives of your extended family as well. Learn more at the Orisa Lifestyle & Mental Health Retreat." Obafemi Origunwa, MA | www.ObafemiO.com *The Notion of ‘Were’ in Yoruba Conception. Jedede, Ayodele. ![]() "Ogun is synonymous with freedom. He is a spirit that refuses to be controlled by external limitations. Ifa says that he killed an antelope in the field. He killed a Buffalo at the river bank. Ogun killed an elephant in the forest. He went on a killing spree and could not be stopped. Ogun acts with impunity and without hesitation. Clearly, this is risky behavior! What provokes someone to take such chances? You might assume that he has no remorse. Some would assume that Ogun lacks discretion, or that he has no self control. And even if all of those things are true, let us still ask why? What is the reason that Olodumare would require a divinity such as Ogun, who is the most ubiquitous of all orisa? After all, he is the only orisa who is synonymous with a divination signature, i.e., Ogunda. Ogunda! Ogun destroys and creates. Therein lies the secret: Destruction and creation are inseparable manifestations of truth. One of the first poems I ever learned says, In choosing to live, I find that I seek to die. And in death, find life. Let it come on! What do you live for? What truly inspires you to propel yourself forward, into the blinding light of unknown possibilities? What is it that calls out to your lonely soul, begging you to unify yourself with the only thing that will make you whole? If you do not know, how can you claim to really be alive? This is the wisdom of my father, Ogun Lajaiye! The tempestuous, restless and uncontrollable divinity who bites himself. When he speaks, let not a single voice utter a sound. Let not a single cooking utensil touch another. When my father speaks, let every man and deity alike stop and be in total concentration. Ogun's laughter is no laughing matter. So stop skinnin and grinnin and start living for the divine purpose that you chose in the beginning. This is the only authentic way to live the medicine that will heal your life and the lives of the people you are destined to serve. Learn more at the Orisa Lifestyle & Mental Health Retreat. " ![]() Archetypes, Personal Mythology and Spiritual Growth are for everyone. They are indispensable elements of your Personal Priesthood. Archetypes are symbols of your unique identity. Let's use an ordinary orange seed as an example. Personal mythology is how your unique identity is expressed and manifests in the world. If we continue with the orange seed as an example, we would tell countless stories about its journey, into the soil, growing roots, a trunk, branches, leaves, blossoms, oranges and so on. Spiritual growth is the residual effect, the improvement of your internal qualities. It is the result of the experiences related in your personal mythology. Here, we would consider the shade and shelter the tree has provided, the fragrance of its blossoms, the sweetness of the oranges, the healing properties of its bark, leaves and roots. What is most important right now is that you take greater control over studying and managing your own spiritual growth. This is the primary objective of your Personal Priesthood. And while there will never be a single pathway to spiritual growth, some approaches are much better than others. In my experience, where you begin is the most important. Stephen Covey says "Begin with the end in mind." I agree entirely. What is your vision of life? What contribution do you want to make? How do you want to live the medicine that will heal your life and the lives of those you were born to serve? Once you have a spiritual vision in place, the challenge is to live the vision and share it openly with others. Don't give in to the temptation to hide your unique vision. Boldly embody your archetype. Tell your stories with a authenticity, strong conclusion and attractive visuals. It is not a question of just being theatrical or performing stunts to get attention. Instead, what I am urging you to do is take more calculated and deliberate risks on the divine purpose that brought you into being. Test it!!! It is through testing your purpose and vision that you will discover what your Personal Priesthood is made of. Most of us would like be perceived as socially concerned and spiritually grounded in thought and action. And based upon my experience as a teacher, a corporate trainer and a professional priest, a good percentage of you have really walked the walk: You have made a difference by protecting the environment, helping the disadvantaged or changing your eating habits. You have tended to your families and been a loyal friend. You have spread love, inspiration and comfort when it was needed most. Consequently, you deserve to be recognized for your values and efforts. Unfortunately, very few of you are actually known for what you do best. Ask yourself, "Why do I get so little credit - and support - for what I love to do most?" And while there are many reasons for this, primary among them is the fact that most people talk a lot about their values and contributions, (i.e., the elements of Personal Priesthood) but very few have actually established credibility. You establish credibility by living the medicine CONSISTENTLY:
At the Orisa Lifestyle & Mental Health Retreat, we will devote an entire weekend to helping you create consistency in your Personal Priesthood. Register today and save $100. Live the medicine. Living the medicine means meeting every experience with open awareness and deliberate responsiveness. The greatest sacrifice is always the personal sacrifice, which means giving up some aspect of your ego consciousness in favor of a greater spiritual presence and eternal contribution to bringing about the Good Condition! Learn more at the Orisa Lifestyle & Mental Health Retreat.
![]() "Today, we honor Sango, king of Koso, consort of Oya Oriri, the one who is so beautiful you must look twice. And while the other orisa were also kings, Sango is recognized as a king of kings. Certainly, this is partly due to the fact that he is the lord of fire, who uses thunder as a weapon. But what really distinguishes Sango as a leader is his total devotion to truth. Along with Ogun Lakaiye, he upholds honesty, loyalty and integrity. According to the Holy Odu Idigbere, which was cast for the world at Ile Ife in June 2014, Sango and Oya promised their assistance. More precisely, in the face of deliberate tests by many people, Sango will disgrace those who have wrongfully challenged the Ifa priest. Idin gba gba gba Idin gbe gbe n gbe Idin gbegberegbe ti gbe jagbe Cast Ifa for Orunmila, the great historian When going to initiate Sango into Ifa Orunmila was installed as chief redeemer Orunmila was installed as chief builder Orunmila was installed as the perfect one Sango later returned to assist him Olofin was not happy when he heard that they called Orunmila the perfect one. He invited Orunmila and threatened that he would behead him if he failed to do something magical. He wanted him to move the tree in the market to the front of the palace within seven days. Orunmila was thinking of his death when Sango and Oya came. He explained his ordeal to Oya and Sango who assisted him by using their power to move the tree from the market to the palace. Then Olofin bowed for Orunmila and agreed that Orunmila is indeed a perfect man.* Perfection is not the same as flawlessness. Perfecti_on is wholehearted devotion to truth. When you use all of your natural gifts and talents in service to the people who matter most, you are travelling the road of perfection. May Sango and Oya help you to live the medicine that will heal your life and the lives of those you are destined to serve. Learn more at www.ObafemiO.com." *IFA OF THE YEAR 2014/2015 FROM THE PRIESTS ON THE MAT INSIDE THE TEMPLE ON THE HILL OF ITASE AT OKE-ITASE, ILE-IFE ON SUNDAY June 8, 2014 BETWEEN 12:00AM AND 1:30AM ![]() I walked stealthily and adorned my head with a befitting crown I walked quietly and adorned my neck with Ejigbara and Okun beads I know nothing and I am ignorant of all things Nonetheless, I ascended the throne of the market leaders The youths of Ife saw me and they put on befitting garments The elders of Ife saw me and they put on gorgeous dresses May evil not set me in contention with Gunnugun (the vulture) May I live and grow as old as the vulture May evil not set me up against Akala (the hornbill) May I become as old as the hornbill Elders do not make forceful sounds like the closing of the main entrance door Ifa, please turn me into a Babalawo When a Babalawo becomes a full Babalawo He will have a pony in front of his house Ifa, please let me have a pony in front my house Ifa, please turn me into a Babalawo When a Babalawo becomes a full Babalawo He will have a galloping horse in the backyard of his house Ifa, please let me have a galloping horse in the backyard of my house Ifa, please turn me into a Babalawo When a Babalawo becomes a full Babalawo He will be blessed with 1,460 women in his house Ifa, please let me have 1,460 women in my house Ifa, please turn me into a Babalawo When a Babalawo becomes a full Babalawo He will have 1,460 children in his house Ifa, please let me have 1,460 children in my house Ifa, please let me live up to their expectations as their father Alofoun of the farm land You are the father of all grasses Ifa, please let me live up to their expectations as their father Torofinni is the head of all rats in the forest Ifa, please let me live up to their expectations as their father Alofoun of the farm land You are the father of all grasses Ifa, please let me live up to their expectations as their father Odosu is the head of all ikin Ifa, please let me live up to their expectations as their father Alofoun of the farm land You are the father of all grasses Ifa, please let me live up to their expectations as their father Akaraba is the head of all fish in the deep Ifa, please let me live up to their expectations as their father Alofoun of the farm land You are the father of all grasses Ifa, please let me live up to their expectations as their father The Peacock is the head of all birds in the forest Ifa, please let me live up to their expectations as their father Alofoun of the farm land You are the father of all grasses Ifa, please let me live up to their expectations as their father - Holy Odu EjiOgbe* Fatherhood is the greatest mission that the ancestors can give to a man. The legacy of eternity is bound up in the teachings fathers bestow upon our children. Of course, every father is unique. And so, there can be no one-size-fits-all recipe for fatherhood. Some of us talk a lot. Others barely utter a word. Some are handy with tools. Others are brilliant organizers. It is not merely a question of occupation that distinguishes fatherhood. It is your loving presence that validates the children and inspires them to be courageous in their walk of life. The elders say that it is the wisdom of the father that makes the child walk upright. So, no matter your marital status, occupation or economic position, if you are a man, you are the father. We look to you for guidance and orientation. You are the sun at the center of our consciousness. If nothing else, show up and shine brightly! In the book, Transforming the Mind: The Father, Peter Shepherd writes, "The father archetype personifies as the Elder, the King, the Father in Heaven. He is the living myth, legend and dreaming embodiment of the Logos principle: his word is law. As Defender of the Faith and of the Realm he is the guardian of the status quo and bastion against all enemies. His attributes are activity and penetration, differentiation and judgment, fecundity and destruction.“ As such, the spirit of fatherhood, which governs the institution of manhood in general, is instrumental in establishing, maintaining and sometimes restoring collective vision and direction. Fathers show us where we're going. Without the father there is chaos, conflict, and sadness. Fortunately, Orisa Lifestyle teaches us that when we feel the confusion of a fatherless life and wonder where he could be, all we need to do is to evoke the father through ori baba and, no matter what your relationship to your father has been - or NOT been - his soul will find its way back to you. And in reuniting with you, both will be healed. To best understand this, you must consider that the Divine Father - Ori Baba - is one whose perspective and knowledge are rooted in the underworld and tied to the forefathers; those who have gone before and have created the culture that the father now takes into his hands. A father’s wisdom and moral sensibility find their direction from voices that no longer belong to this life. His initiators are both those literal fathers who have created the culture and his own deepest reflections. Hence, Ori Baba is the direct pathway to Egungun, the pantheon of ancestors. In this regard, Ori Baba has a distinct relationship with what Carl Jung calls the shadow of the child. The father must, therefore, be aware of his own shadow in order to effectively and momentarily shield his children from internal and external harm. He protects the body and the soul through personal and ritual sacrifice!!! But the father must also eventually initiate the child into the darker ways of the world, helping him or her begin to know the shadow within and without, removing their protective parental barriers. Fathers empower us to go out into the world on our own terms, making strategic use of EVERYTHING we know. In the Orisa Lifestyle Retreat, we will devote special attention to healing trauma associated with Ori Baba, the spirit of fatherhood. Please join us as we learn new ways to live the medicine that will heal our lives and the lives of the people we were born to serve. Aboru aboye abosise, Obafemi Origunwa, MA *IITI Module 22 page 23 The confusion surrounding women's roles in Ifa is symptomatic of a larger, more important problem, which is the absence of standards. Not to be confused with rules, standards define acceptable haviors and activities that assure a certain level of quality, as well as integrity. Each lineage with each tradition has the latitude to define how they will incorporate or not incorporate Iyanifa. In truth, it's been done, but people have to respect those decisions. People who do not have a firm understanding of their own lineages practice should not project their insecurities onto what they see in other lineages. Bottom line, some lineages do it and some don’t.
![]() For me, psychology and religion can be very useful tools for achieving personal greatness. But they share a weakness, as well. If, for example, you're not self-directed and self-motivated, both processes can meander aimlessly. That is, you can be in therapy and the church for a lifetime without actually changing. Let me say here that change means improvement: for a poor man, change can mean acquiring wealth. For a selfish man, it can be learning to share. For a woman obsessed with her physical appearance, change can mean developing greater emotional depth. For a woman who has suffered a trauma, change can mean healing. And, when they are optimized, psychology and religion can indeed facilitate change. And so, when you read the numerous verses of Ifa that you encounter in personal consultation or in the reading of the year, I invite you to discover your own position in the stories. But go beyond identifying with a single character. Instead, see each story as an expression of various parts of your own consciousness. Who and where are your witches, enemies and detractors? According to Campbell's interpretation of myth, those entities are the reflections of the unresolved enigmas of your own humanity. Who and where are your kings, good priests and deities. Those ideals are indicators of your grasp of life.
Living the medicine is not for the faint at heart, nor for the hyper-intellectual. It is a challenge to sacrifice everything you know and everything you are in favor of a better, higher, more beautiful version of yourself. In the Orisa Lifestyle Leadership Retreat you will:
Register before July 31 and save $100. ![]() INTERPRETED BY Solagbade Popoola Chairman, Ethics and Scripture International Council for Ifa Religion ********************************************************* Ifa says that all ire of life await all Awo this year. Ifa assures all Awo that they have the opportunities of becoming successful and wealthy people in this year. Ifa says that most Awo had not achieved much in recent times simply because they lacked the ability to interprete the real messages of Ifa for them. Ifa says that all Awo must strive to reach the place where things will be put in their proper perspective for them. This Odu, if properly interpreted, will lead all Awo to the stages where they will be able to consummate their fortunes. Ifa assures all Awo that they will also be bestowed with honor and respect. In this wise, there is the need to propitiate Oosa-Oke. Ifa says that there is a particular woman who is in dire need of a child. The woman shall be blessed and shall bear a child. She needs to offer one she-goat and 6oo units of currency in six places. Ifa also advises all Awo not to allow themselves to be overwhelmed by anxiety. They shall overcome their adversaries. Ifa says that there is a particular Temple head, community leader or national figure who has some people (about six) planning evil against him/ her. Ifa assures this person that these conspirators shall not succeed. Ifa advises this leader to make a feast and invite several people to the feast. Ifa says that the six people who are planning evil against him/her are very close to him/her. They too shall attend the feast and will try to cast a spell on this leader. Ifa assures this leader that the conspirators shall fail woefully. On the above, the stanza states thus: Ogbologboo yunyun nii d’ade Agbalagba ejo ni o k’omo re l’eyin yooyooyoo lo o je Mariwo ope ba’le s’enu gbadu-gbadu Dia fun Orunmila Won ni oro o Baba o j’ebo Bee ni o j’etutu Ayaafi ko maa lo s’orun osan gangan Translation A big Yunyun tree it is that wears a crown The big snake does not wander about with its offspring in search of food The palm fronds drop down and reveal their scattered mouth tips These were Ifa’s messages for Orunmila When his Awo told him that he needed not to offer ebo Neither should he perform any rites He only needed to proceed to heaven unceremoniously In this Odu, Orunmila took his one she-goat and 600 units of cowries, the only possessions that he had in his life, and headed for the house of Iroko- Agunregejege, his bosom friend in order to bid him farewell before he proceeded on his journey to heaven. He told him he would sleep overnight and the following day he would be on his way to heaven. While going to heaven, he met Aruko-ya-legun-o-di-Oosa (Oosa Oke). She asked Orunmila where he was going. He told her that he was going to heaven. She asked why; and he narrated to her how Ifa was consulted for him and how he was advised not to offer any ebo but to proceed to heaven. Aruko-ya-legun-o-di-Oosa asked him to tell her what Odu was cast for him. He explained that it was Odi Ogbe. She asked him to go back to his house. She told Orunmila that it was time for him to be bestowed with the title and honor of his ancestors. She predicted for Orunmila that he would be bestowed with the title of Alakotun. She then advised him to bring one she-goat and 600 units of cowries for ebo. Orunmila complied and then turned back to go home. As Orunmila was about to bring out his snuff container from his cap where he had kept it, his Opele fell down and the Odu Idin-Gbe was revealed again. Orunmila called Aruko-ya-legun-o di-Oosa, also known as Orisa Oke back. He told her that she had never conceived or given birth to any child before. He told her that if she could procure a she-goat and 600 cowries in six places, she would be able to conceive and give birth. She went and bought another she-goat and gave it to Orunmila with 600 units of cowries in six places. Orunmila offered ebo and made Ifa preparation for her. She too offered ebo for Orunmila and both of them left for their respective homes. When Orunmila got home, his family members had been looking for him to come and receive the title of Alakotun. On the other hand, Oosa-Oke also conceived and gave birth to a baby. Part of the messages of Ifa for Orunmila as stated by Oosa Oke was that on the day that he would be conferred with the title, six enemies would show up and would be praying negatively for Orunmila. Truly, when Orunmila had been conferred with the title, the people showed up. She had however told Orunmila to repeatedly say as follows; Otun Awo won l’ode Aba Osi Awo Abosise Atotun, atosi kii ru’bo tire ko ma fin Atotun, atosi kii ru’bo tire ko ma da Asewele ni won se’fa fun Tii s’omo’kunrin d’epe nu A ba d’egun-d’epe l’awo l’ori, ko le ja Translation Otun, Right, the Awo of the inhabitants of Aba town And Osi, Left, the Awo of Abosise Both right and left do not perform their ebo without being accepted Both right and left do not perform their ebo without being endorsed They perform Ifa works for Asewele Who was also known as Omo’kunrin D’epe nu Even if curses and negative spells are cast on Awo They will surely amount to naught. These six enemies came to visit him and asked him to procure six kola nuts for them on the Ifa divination tray in order for them to pray for him. They then started praying negatively for Orunmila with the use of Ase. Esu Odara appeared on the scene and told Orunmila not to keep quiet but to respond as he had been instructed by Oosa Oke. follows: Asemoleri d’epenu (l’ee meji) A ba d’egun-d’epe l’Awo l’ori ko le ja Asemoleri d’epenu Egun, epe, isasi ko ma le ran mi Asemoleri d’epenu He began to state as Translation Asemoleri depenu (Twice) If curses and negative spells are cast on Awo, they can never be effective Asemoleri depenu Be it curses, spells, they cannot have any effect on me Asemoleri depenu One year after this incident, Orunmila had become a prosperous man. He then decided to go and visit the woman who made Ifa work for him that turned him to a successful person. He set out to the house of Aruko-ya- legun-o-d’osa (Oosa-Oke). On the other hand, the woman too decided to go and visit Orunmila who made Ifa work for her that turned her into a proud mother. The two of them took the decision, unknown to each other, on the same day. They set out on their journey on the same day. They met each other at the junction of the three crossroads. Orunmila chanted iyere, saying thus: Ta lo so mi d’oloba o Orisa-Oke Lo so mi d’oloba o Orisa Oke Translation Who made me a king? Orisa-Oke She was the one who made me a king, Orisa oke Orisa-oke then responded with iyere thus: Ta lo so mi d’olomo o Iba-Igbo Ifa lo so mi d’olomo o Iba-Igbo Translation: Who made a proud mother? Iba-Igbo Ifa was the one who made a mother Iba-Igbo Aboru Aboye Solagbade Popoola Chairman, Ethics and Scripture International Council for Ifa Religion The future of Orisa Lifestyle will be decided by those who can anticipate the real needs of its practitioners. And while many will default to reacting to the market forces - that is, whatever people are willing to pay for is what you provide - the true spiritual leaders will create the context for healthy choices. Now, before I go into the ways in which we will have to create the context in question, let me explain why it is obligatory to do so. Context is an environment, like an ecosystem. An ecosystem is, by definition, the dynamic relationship between elements within a specified location. They balance and feed one another. Too much of one element and not enough of the other means immenent destruction: think birds and bees, pretators and prey. And so, if we fail to create a context for healthy choices, imbalance tesults and abuse becomes the norm because everyone is left to his own personal biases in making decisions. If you want to amplify your short term personal gains exclusively, Orisa Lifestyle is certainly not the best pathway for you. Rather, there are other educational, professional and even religious traditions that are better suited to individualism and self aggrandizement. So, to practice Orisa Lifestyle requires a communal context, and a service-oriented orientation, which creates what we might safely call the antidote to alienation. Now that we've looked at the reason why, let's examine what is necessary to create a context for healthy choices: 1. Preparation: Your body, heart and mind have to be conditioned towards healthy choices. Keeping a daily schedule, eating certain foods, avoiding certain foods, speaking a certain way, associating with particular kinds of people all reflect a pattern of thinking and a set of habits that have to be deliberarely cultivated. 2. Training: Supervised, guided practice is essential. Healthy choices are not the result of a do it yourself mentality. At various times, you need somebody to tell you what to do, how to do it and when to do it. Otherwise, you will never choose to do things that expose your vulnerabilities and fears. Training is a controlled way to expand your horizons. 3. Evaluation: You need standards in order to measure progress. I know, you probably don't want to quantify your spiritual development becuase of the anxiety that is associated with testing, auditing and the like.. But it is absolutely necessary to test and validate your growth. This is what will help elevate you beyond superstition. The Leadership in Orisa Lifestyle Retreat will provide valuable experience in these three important practices. By strategically combining lecture, workshop and ceremony, we will make sure you have a dynamic and memorable experience. Our objective is to promote habits associated with personal leadership, making a meaningful contribution and spiritual development. Registration deadline: July 2014 Retreat location: Oakland, Ca Retreat date: November 1-3, 2014 Visit www.ObafemiO.com 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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