West African Òrìsà Tradition
The ÌsÈse Tradition
The Ìṣẹ̀ṣe tradition is rooted in the observation and awareness of human beings symbiotic and intrinsic relationship to nature. It is a living tradition and a complete way of life which has been practiced for thousands of years by the indigenous people of West Africa. Ìṣẹ̀ṣe as a system of transmitted oral knowledge it is a way of life that intertwines both spiritual principles with practical and applicable wisdom. Ìṣẹ̀ṣe as a West African spiritual tradition is rooted in the observation and contemplation of the laws of nature evident in the world around us. It is an ecological spiritual tradition founded upon respect and reverence for the life-giving and life-taking forces of nature. Ìmàle and Òrìṣà as aspects of Olódùmarè reside in energetic places of power and can be awoken, acknowledged, appealed to and appeased to bring about spiritual and material equilibrium and alignment. The Ìṣẹ̀ṣe tradition is an empowered and interactive spiritual tradition where channels of direct communication between human beings and Spirit are a fundamental component for growth and development.
The indigenous peoples of West Africa, in particular the people now identified as the Yorúbà, are similar to other indigenous cultures throughout the world. The Yorúbà people were also able to tap into the infinite repository of divine intelligence and utilize its power and wisdom to develop their belief systems, organize their societies, solidify their family structures and enhance their medical and spiritual practices. It is from this area of West Africa, primarily Benin, Dahomey, Togo, Ghana and Nigeria, that the Ìṣẹ̀ṣe tradition as it is popularly known spread through the trans Atlantic slave trade to the Americas.
The West African indigenous worldview is that our universe is intrinsically benevolent. The creative and Divine forces of the universe inspire us toward inner peace, harmony, and equilibrium. Ìṣẹ̀ṣe as a wisdom tradition is practiced throughout West Africa, the Caribbean, and the Americas albeit in various forms. The Ìṣẹ̀ṣe tradition remains the core source of a multitude of spiritual practices and religions, albeit with distinct similarities and differences: there is Vodou in Haiti, Lukumi and Santeria in Cuba, Candomblé, Umbanda and Quimbanda in Brazil, and Orisha and Shango Baptist in Trinidad and Tobago, to name a few.
Olódùmarè
Olódùmarè is the creative and generative force of existence that the Abrahamic traditions have likened to God. However, Olódùmarè has not created and divorced itself from creation, but is thee intrinsic force permeating and governing all aspects of nature. The nature of Olódùmarè is awareness, expansion and contraction. Olódùmarè is the veiled and accessible divine force of intelligence and creativity radiating through all realms of existence. Every single and collective aspects of nature is an aspect of Olódùmarè. In the Odù Ọ̀sá Aláwò (Ọ̀sá Òtúrá), Ifá sheds more light on the essence and nature of Olódùmarè.
Ifá ni, Ẹní ó bá kóónú omi, Nii mọ ibi ti omí muni dé, Ẹní ó bá ké ìbòòsí, Nii fẹjú yànyàànyàn sókè, À dífá fún Ọ̀rúnmìlà, Níjọ́ tí ńlọ rèé rídìí Olódùmarè, Òun le rídìí gbogbo nkan báyìí? Wọ́n ní kí Ọ̀rúnmìlà ó rúbọ, Wọ́n ní ṣùgbọ́n ní ẹsẹ̀ òkun ni kó gbé ẹbọ ẹ̀ lọ, Ọ̀rúnmìlà bá rúbọ…
Ifá says, He that steps into the river, Would know the depth of the water, He that shouts a cry of help, Would widen his eyes up to the sky, Cast Ifá for Ọ̀rúnmìlà, On the day he was inquiring of the secrets of Olódùmarè, Would I discover the secrets of everything on earth? Ọ̀rúnmìlà asked, He was told to make Ẹbọ, And that he should go and place the Ẹbọ at the beach, Ọ̀rúnmìlà made Ẹbọ…
In this narrative Ifá speaks about how Ọ̀rúnmìlà was guided to make offering so as to know the secret nature of Olódùmarè. Ifá directed them to bring the Ẹbọ to the beach. As he was placing the Ẹbọ, Olódùmarè removed his clothing and was stark naked. The large part of Olódùmarè’s buttocks was the ocean. And as Olódùmarè inhaled the oceans currents would be pulled outward toward the sea and as they exhaled the ocean currents would be pulled inward toward the shore. The breath of Olódùmarè was the reason for the oceans movement. As Ọ̀rúnmìlà was about to place the Ẹbọ down on the beach, Olódùmarè asked Ọ̀rúnmìlà if they had seen their secret. Ọ̀rúnmìlà replied I had only seen the robust part of your buttocks. Olódùmarè told Ọ̀rúnmìlà that there was nothing that they would not know from that day forward.
If we examine this Ẹsẹ̀ (narrative), we can see that it speaks to Olódùmarè’s inherent nature as being hidden in plain sight. The ocean as a divine aspect of nature personifies Olódùmarè’s presence as being vast and omnipresent. The nature of Olódùmarè personified as the breath giving rise to both inhalation and exhalation is a direct reference to the expansive and contractive nature of existence. The secret which Olódùmarè revealed to Ọ̀rúnmìlà when going to rest the Ẹbọ on the shore was that the access point to Olódùmarè’s nature is awareness. The placing of the Ẹbọ by Ọ̀rúnmìlà is a symbolic reference to taking conscious action inspired by divine intelligence. This is further emphasized by the names of Diviners, Ẹní ó bá kóónú omi, Nii mọ ibi ti omí muni dé, Ẹní ó bá ké ìbòòsí, Nii fẹjú yànyàànyàn sókè, meaning he that steps into the river would know the depth of the water, he that shouts a cry of help would widen his eyes up to the sky, both speak to coming into different states of varying awareness through effort and action. In short, this Ẹsẹ̀ shares with us that Olódùmarè is as close to us as our breath; Olódùmarè is the obscured presence but eternal source of our inner nature accessed through conscious effort giving rise to awareness.
Orí
Orí is the spark or essence of Elédùmarè incarnate through us; it is a manifestation of our inherent relationship with the Creative Spirit. Ifá says we have God within in us and moving with us at all times. Our Orí is our guiding guardian Spirit at all times. Orí is our Spirit and it is an Òrìṣà as well. In Ifá it is said that, “Kò sí òrìṣà tin da nin gbe lehin orí eni”, which means that there is no Òrìṣà that can support one in the absence of their Orí. If ones Orí is not with you, there is no Òrìṣà that can support you. In other words if your indwelling Divine Essence does not support you, other energies and Divine Forces will not be able to converge in assisting you. This speaks to the fact that you have to honour yourself and your Spirit before any other Òrìṣà. Your Orí is the first Òrìṣà that came here with you and knows everything about you. Your Orí knows everything about your Ìpín which is your destiny. Ifá says, Orí iwọ ni mo silẹ̀ ayé, it is Orí that accompanies one to this material world. Orí is an embodiment and manifestation of pure divinity; it is your own personal divinity.
According to what Ifá says when all the Ìmàle including Orí were coming from the spiritual realm to the material realm. Orí was the one that gave Ìkín Ifá to Ọ̀rúnmìlà to use as a form of spiritual technology to access the ordering patterns of the Universe. Ọ̀rúnmìlà said, “what am I going to do with this?” Orí said, “you see all these Ìmàle they can’t find their way, they don't know where they are going. They have to come back to you to seek for guidance. This is what you will need to do and to use to guide them accordingly.” Hence the reason why they also call Ìkín Ifá, Oke Ìpọnrí which is also another name for ones forehead. Thus, we understand that it is Orí that gave Ìkín Ifá to Ọ̀rúnmìlà to guide other Ìmàle to align with their own personal Orí. Hence the reason when you are going to pray to Ifá you often use Ìkín to touch your head to symbolically and spiritually align with your Oke Ìpọnrí.
In truth everything starts with Orí because this particular Òrìṣà came to this realm with you. Orí will never leave you and will travel everywhere with you. If you are successful in life, it is because of your Orí. Orí is very very important, you can call it an Spirit, you can call it God, you can call it I AM, you can call it anything, but Orí that it is the essence of Elédùmarè within you. Your Orí is your first Òrìṣà and Ifá makes it known to us that Orí is faster than any other Òrìṣà in responding to ones demands. With Òrìṣà you have to wake them up to attend to you; you have to make that Ìmàle descend before you talk to them, but your Orí is always there with you. It is always waking, walking and working with you. There is no Òrìṣà that can bless one without the consent of their Orí. It is our Orí and our relationship to it that determines the quality of our connection to other Divine Forces and Energies.
Orí is unique in that it is both an individual divinity that a person has a unique relationship with and is also present within every aspects of creation - all Ìmàle have Orí. As a personalized divinity it is unique and defined from being to being. Our connection to Orí and our response to it will largely determine the success we attain in our life. When we meditate deeply at any point in time we are connecting with our Orí. After we have completed our physical existence and when we return back to the spirit realm, we will still have our Orí.
Our whole body and our head in particular is physical representation of our Orí. Our Orí can be understood in Western terms as our Oversoul, our High Self, our Innate Divinity, our Holy Guardian Angel, or our Spirt. Our Orí Inú is what we can call our inner self which is traditionally accessed through our belly button. Our Orí Inú encompasses the mind, but fundamentally it is our inner divine self which we would call our Soul. Orí Inú is our whole essence combined with our Soul, our mind, our thoughts and inner dialogue. It is the alignment between these interconnected forces which functions as a catalyst for our spiritual growth and success.
When human beings left the spiritual realm to come to the physical realm in the pursuit of their life journey - we forgot most of what we are meant to accomplish here on Earth. Many of us end up spending most of our life trying to decipher our purpose. Our Ancestors understood this very well and developed spiritual technology as a means to empower human beings to reclaim intuitive knowledge and live a life of harmony and balance. Ancient rituals which are still preserved and practiced are used to align our energy with our Orí. This is also accomplished psychologically through the sharing of information revealed through Oracles. It is done ritually through various rites of passages at different ages. And it is done spiritually through the chanting of scared words and gathering of natural materials aimed at bringing one into alignment with their indwelling Divinity. The importance of nourishing the connection to our Orí on a regular basis is one of the corner stones of spiritual development in the Ifá tradition. Our life is governed by different spirits and our relationship and attentiveness to those spiritual influences determines the quality of our experiences. Consistent Orí veneration is the key to maintaining alignment with our indwelling creative spirit.
In the Ifá tradition, Orí is ritually feed with key items to accomplish specific outcomes. But the “feeding” and nourishment of our Orí is not limited to food and drink alone. When we sit in meditation and connect to our innate nature, we nourish our Orí, when we ritually wash our head and body, we nourish our Orí, when we chant prayers to divine self, we nourish our Orí, when we seek out spiritual guidance from time to time, we nourish our Orí, when we hold our head in earnest prayer, we nourish our Orí, when we make the time to invest in our self development, we nourish our Orí, when we heal those parts of our self that are fragmented, we nourish our Orí, and when we observe our spiritual taboos and avoid unhealthy behaviours, we nourish our Orí. Essentially how we treat and speak to ourselves internally will affect the level of nourishment we provide to our Orí.
Truly, how connected we our to our Orí and what level of relationship we have to our indwelling God determines our collective response to life. When we act out in ways that are contrary or incompatible to our Orí we open ourselves to greater obstacles and set ourselves up for more frequent disappointments. Essentially we want our Orí to work and fight for us rather than against us; this is how we are ensured we are following the right path and making the right decisions that are in alignment with our Destiny.
Based on the teachings of Ifá, there exists a strong connection between Ọ̀rúnmìlà, Orí, and Ifá. When someone consults with Ọ̀rúnmìlà, Ọ̀rúnmìlà makes sure that the prescribed offering is appropriate and applicable in the life of the client. Ifá may reveal a need for the person to appease their Orí. Hence, the reason that when Ìrúbo is being done, one must also appease Orí because the success of any ritual or petition to the divine starts from how well ones Orí is aligned with the process. If ones Orí is not balanced, the Babaláwo will first seek to balance a persons inner and outer self by way of cleansing and appeasing ones Orí during the Ẹbọ before the offering is finally accepted by the Universe. There is no way ones offering will be accepted and manifest favourably in the life of the person without the consent of their Orí. Once this is successful, only then can additional Ìmàle be petitioned to intervene successfully in the life of the person.
Òrun & Ayé
Our universe is a unique and divinely ordered system which functions by way of balance and dynamic change. It is governed by unseen forces constantly influencing all aspects of our lives. Although, to a large extent we remain unconscious of these forces. When we choose to become conscious of their dynamic influence we can reshape our personal experience of reality.
Traditional West African spiritual cosmology recognizes various realms of existence that are intertwined and influence each other. Ọ̀run is the Yorúbà word for the spirit realm and Ayé is the Yorúbà word for the material realm. Ifá teaches us that the realm of spirit influences the physical world and vice versa. The traditional understanding is that there is an integral relationship between what happens in Ọ̀run and what takes place in Ayé. Our Ancestors have long understand that to create dynamic change in one realm is to affect change in the other; this is why the petitioning of spirits through offerings and prayers are so effective at reshaping the tapestry of our experiences. Developing a relationship with our Ancestors and our inner Divine nature is extremely important to living an aligned and abundant life.
Ifá gives us more insight into how these realms are interrelated and can be influenced to affect change in both worlds. In the Odù Èjì Ẹlẹ́mẹ̀rẹ̀ (Ìrẹtẹ̀ Méjì), Ifá says,
Pa igunnugun bọ ifá awo alara, Pakala bosu awo øke ijero, Patioro bògún alaya bi obe oyinbo, Agbonmi ni wo ilé eja, Apajuba ni wolé aparo, Olugbogbo ni won fi wole ogulutu, À dífá fún laigbo ogege, Eyi to kole sayé, To tun kole si isale ọ̀run, Won ni ko kara nile ẹbọ ni ṣiṣe, Nje agbo giriṣa wa wole ọ̀run danu ki taye to jora.
Kill vulture to appease Ifá is the Babaláwo of Alara, Kill Akala to appease Osu is the Babaláwo of Ijero city, Kill Atioro to appease Ògún is the Babaláwo of Obe Oyinbo, The one taking the water out of a pond is the the one who destroys the house of the fish, The hunter destroys the house of Aparo, Olugbogbo is what they normally use to destroy the house of Ogulutu, These were the Babaláwo that cast Ifá for Laigbo Ogege, The one that built his own house in the spirit realm and also wanted to build house in the physical realm…
This Ẹsẹ̀ speaks about Laigbo Ogege who was building a house in Ayé and was having difficulty completing it. Laigbo Ogege went to the Babaláwo and was advised that the reason why he was unable to complete his house in the material world was because he already built a home in the spiritual realm. Hence the reason that the house in the material realm could not be brought to a reasonable and profitable conclusion. He was advised to make offering with Agbo (Ram) to destroy the house in the spiritual realm so that that one that he wanted to complete in the material world would be successful.
Ifá sheds light on what is happening in both realms simultaneously and will remedy the appropriate solution. This narrative can be interpreted in a number of ways. It speaks about someone who was not having the success they desired in the physical world. Unbeknownst to them their plans were being compromised due to the direct influence of the spiritual realm. When we come into the realization that the spiritual realm impacts our day to day experiences, we can begin to manipulate and negotiate our way through life from a greater vantage point and heightened sense of awareness.
Spiritual Alignment
Central to the Ìṣẹ̀ṣe tradition is the importance of spiritual alignment. If we use a simple analogy of a car, one will notice that over time a car can become misaligned. Even though a car may be driven down a long straight road, one will need to keep correcting the direction of the car through the steering wheel as the car can veer to the left or right by virtue of its misalignment. In the context of the Ìṣẹ̀ṣe tradition, states of misalignment and alignment between self and the universe are all part of the human experience. The path of least resistance and fundamental principle of living a perfectly aligned life is by coming into greater inner alignment with ones divine nature.
Spiritual alignment is the key principle in the Ìṣẹ̀ṣe tradition. When we access divine intelligence through the Ifá divination system we are brought into a state of awareness about our spiritual nature and how closer to and further from alignment we are. As spiritual beings experiencing the physical realm who become conscious of the importance of leading an aligned life; we are constantly seeking to optimize our felt and experienced sense of alignment with divine order. When one is aligned with their innate sense of divinity, ones intuition is enhanced and clarity of mind and purpose are experienced - in the pursuit of their divine mission and vision. Spiritual alignment is a state of being that ebbs and flows with nature in harmony with the seasons of life.
Our alignment and perceived distance between self and creation is influenced by a principle known as Èèwọ̀ in the Ìṣẹ̀ṣe tradition. Èèwọ̀ is what can be likened to a spiritual allergy; it is commonly known as a taboo. Essentially it is anything which can compromise your intrinsic alignment between self and divinity. The teaching is that there are things, actions and reactions that can all bring us further from alignment with our innate sense of divinity Our Èèwọ̀ are unique to each and every individual and creation. Humans are divine creations seeking awareness of our divinity; some of us are closer to this realization than others. The path of least resistance is a journey towards awareness of our innate divinity encompassing the blessings of physical existence. Humans therefore exist in a state of flux, between balanced and imbalanced states of perfection and perceived separation from the divine. It is our Èèwọ̀ which can enhance our felt sense of separation and can make our sojourn on earth more exhausting and cumbersome; or with awareness of, it can free us from the bondage and constraints of limited awareness. When we know what our spiritual allergies are, we enhance our relationship to the dynamic forces of transformation and change acting from a inner place of alignment and awareness.
Èèwọ̀ are given in the context of Ifá divination as prescriptions for clients to follow. They are prescribed as life long observations at significant rites of passage; they are also passed down to others dependant upon family and lineage. Èèwọ̀ are also observed by members of whole communities as an observation of the spiritual energies present at the inception of those communities. Fundamentally, the observation of our personal and communal Èèwọ̀ are central to human beings ability to come into a broader sense of awareness of their innate divine nature.
Ìmàle & Òrìsà
Olódùmarè is the supreme creative force under pinning all aspects of creation. According to our Ancestors, every aspect of creation, every creature including inanimate objects has some form of consciousness which can be awoken and harnessed for various aims. Olódùmarè is not beyond reach; its divine presences permeates through all forms of creation. The various facets of nature are all reflections of Olódùmarè. It is through these forms of nature; the wind, the ocean, the forests, the rivers, and the earth where different aspects of Olódùmarè can be accessed by human beings.
It is the Ìmàle and Òrìṣà which are the primordial and ancestral forces governing different aspects of the Universe. The Ìmàle are intelligent divine forces presiding over different forms of creation. If from our limited human understanding we conceptualize our spiritual ecosystem as a parliamentary system where ministers are assigned to key areas; this concept is not too far removed from the spiritual understanding of how our universe is structured. Ifá identifies various aspects of Olódùmarè that can be honoured, acknowledged, invoked and appeased to achieve a desired aim and bring humans closer to a holistic state of balance. Ìmàle and Òrìṣà are divine aspects of Olódùmarè, while Ìmàle are the primordial and universal aspects of the Creative Principle, the Òrìṣà are defied ancestors of a particular locality and region. Both Ìmàle and Òrìṣà can be accessed through nature directly or specific natural substances can be brought together esoterically to act as a portals and receptacles for those Spirits to communicate and receive information.
There are a large number of Ìmàle and Òrìṣà and certain communities, families, and individuals may have a particular relationship with a group of Divinities dependent upon their spiritual constitution and their family lineage. Traditionally, an individual may come from a household where they would have grown up and have been trained how to care for that particular Òrìṣà. They may also be at some point be initiated into that Òrìṣà as a way of solidifying and enhancing their connection to that particular Spirit for their own personal growth and development.
Ifá
Ifá is the sacred and intangible repository of knowledge encompassing everything in existence. Ifá as an oral body of knowledge has been transmitted between consecutive generations for thousands of years. Ifá is in essence the wisdom of nature and a reflection of divine intelligence; as a universal principle, Ifá has consistently been accessed by ancient cultures throughout the world. Within Ifá is the awareness of how to use practical wisdom to live in alignment with our divine nature and embody a life of spiritual growth and material abundance. Ifá teaches us that everything in nature is a conglomeration of various patterns and that these patterns when understood can allow us to manipulate our circumstances and usher in more enhanced states of awareness and alignment between self and divinity.
Ifá is accessed through a complex system of divination to provide humans with the insight they need to take action and achieve their desired outcomes. The more one learns Ifá, the more one becomes aware of the universal laws of nature and the wisdom and power inherent in the application of their principles. Our Ancestors throughout the world have accessed Ifá in some form using the wisdom of nature to harness the law of attraction and bring harmony and balance to their lives. Ifá can be defined as repository of infinite knowledge, a reflection of divine intelligence, a divination system, and the very foundation of Ìṣẹ̀ṣe spiritual traditions. The practice of Ifá as a way of life can be distilled into three main aims: achieving a state of balance and harmony within self; successfully aligning oneself with the creative and intelligent forces of the universe; and adopting the path of least resistance through honouring your spiritual nature and personal life journey.
Ifá gives us insight into our lived experiences while simultaneously providing us with guidance in how we can align ourselves with the universe to achieve our greatest potential. Ifá as a spiritual discipline emphasizes self-inquiry, restoring balance with nature, and creating harmonious relationships to our environment. Within the realm of West African indigenous spirituality, Ifá as a tradition is practiced by millions of devotees around the world - touching countless lives with real world applications of spiritual principles.
Òrúnmìlà
Ọ̀rúnmìlà is a universal and primordial Spirit present throughout existence. Ọ̀rúnmìlà is a special aspect of Olódùmarè embodying the essences of divine knowledge, intelligence, wisdom and compassion. Ọ̀rúnmìlà was present when all of creation was brought into existence.
Ifá as the infinite and intangible repository of knowledge contains the messages of the Creator. Ọ̀rúnmìlà functions as an intermediary to accessing this storehouse of wisdom in a similar way a librarian would function as an authority of knowledge within a library. Ọ̀rúnmìlà is understood to be be the harbinger of the message of Olódùmarè because it was Ọ̀rúnmìlà that was present when all was brought into existence. It is Ọ̀rúnmìlà who is charged with the ability to convey and share this information with those who are trained to interpret his ancient method of consulting with Ifá. Olódùmarè sent Ọ̀rúnmìlà from Ọ̀run to Ayé to help organize the world because of his vast knowledge and wisdom. Ọ̀rúnmìlà was the first Babaláwo or Ifá priest on earth and sought to use wisdom and knowledge to support humanity to grow spiritually by organizing and enhancing their relationship to nature and their innate divinity. Ọ̀rúnmìlà taught other Babaláwo how to access and interpret the messages of Ifá by transmitting the knowledge contained in Odù Ifá.
All Babaláwo the world over will consult with Ọ̀rúnmìlà to access the knowledge of Ifá to convey wisdom and remedy appropriate solutions for and on behalf of their clients. There is a thin line that separates Ọ̀rúnmìlà from Ifá. The Babaláwo is not Ifá; the Babaláwo is only the medium from which the messages of Ifá are spoken and conveyed. Ọ̀rúnmìlà is unlike any other Babaláwo because he is known as the Elèri Ìpín; the only primordial being that witnessed the destiny of all of creation. Ọ̀rúnmìlà is unique among divine forces because of his ability to communicate the direct knowledge of Olódùmarè to all who consult with Ifá through his intermediaries.
Babaláwo
In Yorúbà the word Awo means “one who keeps secrets” or “one that possess hidden knowledge”. Baba, means father. The word Babaláwo is a title and profession held by those who posses hidden knowledge and esoteric information about nature and the spiritual world. A Babaláwo, commonly known as an Ifá priest is someone who has been initiated and trained in the art and science of traditional medicine, divination, counselling, plant identification, effective prayer, chanting, and utilization of the forces of nature to influence ones life circumstances. The oral knowledge of Ifá is passed down from elder to disciple to transmit how the Universe functions and how the spiritual laws of nature can be manipulated to effect an intentional outcome.
A Babaláwo is traditionally tasked with remedying appropriate solutions for the well being of their clients through the wisdom and knowledge of Ifá. Babaláwo are taught how to divine and access Ifá through Ọ̀rúnmìlà with the use of a divining chain known as Ọpẹ̀lẹ̀ or the use of consecrated palm seeds known as Ìkín Ifá. Babaláwo are well versed in the medicinal and esoteric uses of plants and incantations to create substantive changes in the lives of their clients. Babaláwo go through many years of training and study to be able to continually learn and memorize a vast of amount of knowledge which is usually transmitted orally. The role of a traditional Babaláwo is to convey the truthfulness of Olódùmarè to the best of their ability.
The role of Babaláwo in the context of society is to be a living embodiment of divine balance and spiritual equilibrium. Babaláwo harness the powers of nature to restore spiritual alignment between self and the universe through the guidance of Ifá. They are taught how to negotiate and communicate with various spiritual forces to reshape the world around us. Genuine Babaláwo are gifted with the ability to make a lasting impact in the lives of those who seek them out for healing and transformation.
Dáfá
One common thread between all of our human experiences is the need to make the best decisions at the appropriate times. In life, in business, in relationships, virtually everything comes down to the decisions we make based on the choices we have access too. Usually when we are making significant decisions we engage our analytical faculties and assess all necessary information and/or consult our peers to make the most appropriate and informed decision possible. Ideally, when we have access to more information we make better choices and become more influential in our given circle.
For thousands of years, our human ancestors have accessed the ordering patterns of nature with the aim of discerning their influences to increase positive social and spiritual outcomes while mitigating negative ones. Human beings have consistently tapped into the universal “storehouse of knowledge” to govern kingdoms, run successful enterprises and avert catastrophes. When we tap into the ordering aspects of our universe we can effectively manipulate and influence those forces for our benefit; thus we gain insight into how to optimize our resources and gain access to abundance.
Ancient human beings understood the interrelationship between both spiritual and material realities. Up till today it is not uncommon for various cultures to seek solutions to the problems of the physical world through appealing to the spiritual world. Be it related to health, wealth, disagreements, investments, relationships, or important life decisions. A competent Spiritualist who could communicate with the unseen world and give clear and relevant guidance have always been sought out.
Ifá consultation provides clear, time tested and proven ways of accessing the intelligent and ordering power of the Universe to enlighten and align one to their divine nature in the pursuit of their life purpose. Ifá uses ancestral wisdom and spiritual technology to access the energetic patterns at work in any life situation. When we consult Ifá, we access the wisdom of an intelligent and ordered universe to resolve issues heal relationships and restore divine order.
Ifá consultation is a spiritual diagnostic system. A Babaláwo is likened to a traditional doctor who is charged with the task of making a correct diagnosis and applying the right remedy to engender some aspect of healing in the life of the patient. The difference between a medical doctor and a Babaláwo is that a Babaláwo must take themselves and their ego out of the diagnostic process and allow the universe to define a clients core issues and prescribe the best remedies accordingly.
When Babaláwo consult Ifá they engage in symbolic and dynamic conversation with divine intelligence. The manner in which Ifá communicates to both Diviner and client is unique. Ifá will reveal a binary pattern, known as an Odù and the sign will be interpreted by Babaláwo. Using that particular Odù as a reference point, Babaláwo will call to memory different narratives and historical accounts of beings in the past who had the same or similar issues as the client. The Babaláwo will then treat and prescribe remedies that are directly related to the historical precedent as defined in the Odù revealed. Ifá as a system of divination and healing uses historical precedence as a means to communicate information based on the ordering patterns and spiritual laws of nature.
ODÙ IFÁ
Through Odù we are capable of accessing omniscient wisdom. Odù are from where everything in creation known and unknown is birthed into existence. Odù as a manifestation of divine wisdom, encompass all of creation and explain the nature of all things. Ifá guides and aligns one with the inherent nature of the universe through Odù.
Within the Ifá divination system, Odù manifest self as a combination geometric patterns.
Ifá as a system of divination and spiritual inquiry recognizes 16 sets of geometric patterns of binary codes. Each pattern can be combined to create a set of 256 Odù - (16x16) - known as Odù Ifá. Odù are in fact sacred geometric patterns that encompass the totality of nature. Each Odù is made up of a set of markings based on a (4x4) pattern of (I or II). For example the first Odù in the series is Èjì Ogbè which is made of a set of (I) marks. While the last of the 256 Odù, Òfúnṣẹ́ (Òfún Ọ̀ṣẹ́) is made up a series of (I and II) marks.
I I I II
I I II I
I I I II
I I II I
Èjì Ogbè Òfúnsé
All 256 Odù of Ifá are a combination of 16 different sets of binary signatures. The Awo (Ifá Priest) will use these markings to engage in a direct conversation with Ifá and bring to light that which is unseen as a cause and reason for a clients spiritual inquiry.
Within every Odù there exist numerous accounts of existence that when accessed through spiritual inquiry (Dáfá) or Ifá Divination; they are able to address ones needs while further guiding one to the appropriate course of action to take so as to be able to achieve a desired outcome.
Ifá guides and aligns one with the inherent nature of the universe through Odù. If we understand Ifá in simplistic terms than we can imagine it as a large book; Odù are likened to the table of contents or chapters within the text. Each “chapter” is made up of different narratives or accounts of existence in the form of oral poetry, known as Ẹsẹ Ifá.
ÌrúbO
What makes Babaláwo different from spiritualists, psychics, mediums and energy workers is that Babaláwo are trained to negotiate with the forces of nature directly. These forces are summoned and petitioned to intervene and provide an appropriate solution in favour of the client and the Babaláwo. This is done through the process of ritual prayer and offering known as Ìrúbọ. Ìrúbọ is both the act of making a physical offering of specially prescribed materials; it is also the adopting or abandoning of certain character traits and habits that can enhance or limit ones potential for alignment with the beneficial forces of the Universe. Babaláwo encourage every client that has done an Ifá consultation to do the accompanying Ẹbọ to ensure that they receive the needed support to resolve their concerns favourably and prevent the recurrence of those problems.
In the the Òrìṣà traditions of West Africa and the diaspora the act of making Ẹbọ is of immense importance. As we move towards a more holistic understanding of different aspects of the the Òrìṣà tradition; the principle of Ẹbọ goes far beyond the limited concept of making a sacrifice. Ẹbọ is the vehicle in which Ifá diviners nourish various spiritual forces and energies within ones internal and external environment. Ẹbọ encompasses the actions we take to give up something of intrinsic value be it monetary and or behavioural for the welfare of self and others. Ẹbọ in essence, encompasses both physical offerings and psychological modifications as a means to align ones life force with the most suitable conditions necessary to create healthy transformation.
Ẹbọ can only be prescribed by trained Babaláwo after an Ifá divination has been done for and on behalf of the client(s) seeking Ifá’s injunction and guidance. When an Babaláwo consults Ifá, a guiding Odù or sign would be revealed by throwing of Ọpẹ̀lẹ̀ or the manipulation of sixteen Ìkín in a particular manner from which a sign is then printed on a diving board known as an Ọpọ́n Ifá. The Odù revealed contains the reasons for the clients consultations as well as the remedies used to resolve their circumstances in their favour. The advice and counselling shared along with the physical materials used for the Ẹbọ create a synergy bringing the client into better spiritual equilibrium with the universe. Ẹbọ simultaneously enhances your spiritual support system which results is a state where one is both energetically and spiritually more able to access the blessings of the universe. Ifá teaches us that, “as above, so below”, alternately what happens in the physical realm has its roots in the spiritual realm. To create change in the physical realm, we must influence the spiritual realm by way of special petitions, prayers and items intended to nourish the Spirit. Within nature there is a natural law of energetic exchange between all things. Something must be given for something to be received and if you want to receive, you must be ready and willing to give.
Ẹbọ Rírú is typically done on an Ọpọ́n Ifá to appease nourish all energies and forces ritually through the Ìmàle, Èṣù. Ẹbọ requires the expertise of a knowledgeable Awo to be done correctly. The reason for this is because Ẹbọ is a very intricate process where a lot of incantations, chants, and prayers will be said to raise the vibration of the client, the Diviner, and the physical materials being offered to a sacred level. Ẹbọ Rírú is a very esoteric process and relies on the Àṣẹ (power) of the Awo’s mouth. Ifá in the Odù, Ògúndá Masá (Ògúndá Ọ̀sá) says:
Yàyà sákulubẹ, Awo eba ọna, À dífá fún Ọ̀rúnmìlà, Lojo tó nmu ẹbọ tọ̀run bò wasayé, Wọn ni kò kaale ẹbọ ni ṣiṣe, Sisa tó ẹbọ mà sá ẹnu lo sa si, Nje nibo ni lẹbọ wá ẹnu eniyan lẹbọ wá ẹnu eniyan.
Yàyà sákulubẹ, The Babaláwo of the roadside, Cast Ifá for Ọ̀rúnmìlà when Ọ̀rúnmìlà was bringing Ẹbọ to Ayé, Ọ̀rúnmìlà was told that Ẹbọ would attempt to run away, Ẹbọ ran into the mouth of human beings.
Yàyà sákulubẹ is describing something in motion that is moving quickly and in a smart way that one has to step out from in front of and get out the way. This is the name of the Babaláwo of the road side. The Babaláwo themselves being associated with quick movement and intelligence are also associated with the energy of direction. It is these combined forces of movement, intelligence and direction that the Babaláwo is tapping into when invoking the act of transformation through Ẹbọ. The essence of the diviners names are describing the nature of Ẹbọ and how it works.
Ifá tells us how the power of manifestation within Ẹbọ resides in the Àṣẹ of the word and mouth of the Awo. Before Ọ̀rúnmìlà left the spirit realm to come to the physical realm they were told to make offering. The Awo in Ọ̀run told Ọ̀rúnmìlà that most likely Ẹbọ would run away from them and would go and hide somewhere. Ọ̀rúnmìlà was told that Ẹbọ would hide in Ẹnu, the mouth. They were given instructions and told what to do so that wherever Ẹbọ ran too, they would know how to find Ẹbọ and bring Ẹbọ out of its hiding spot in the mouth.
This is why Ẹbọ must include the esoteric power of the word along with physical materials to raise the vibrations of the objects from profane to sacred. Ifá says that Ẹbọ resides in the mouth of human beings and those who are knowledgeable know how to bring Ẹbọ out of hiding. It is through the process of Ẹbọ Rírú that the mouths of divinities are nourished. Once anyone’s mouth is appealed to, one is more inclined to listen to others concerns and help remedy an effective approach.
Ẹbọ Rírú are typically prescribed for four important reasons: to continue to be in alignment with ones destiny; to overcome negative or untoward influences disrupting ones destiny; to reclaim a positive and harmonious relationship with ones destiny; or to correct a total imbalance and prevent interruption of ones life journey.
Egúngún
Over thousands of years throughout all ancient indigenous cultures, the importance of honouring our ancestors of blood, lineage, and community has been our collective pillar of strength and guidance, empowering the lives of the living. Remembering, acknowledging and honouring the dead has innumerable benefits for the living. We live in a multidimensional universe in which the unseen realm interacts with and influences our daily lives. It is the collective wisdom, power, and spiritual strength embedded in our ancestors' experiences that aids us in achieving our individual and collective goals.
Our departed ancestors are known as Egúngún in West African Òrìṣà traditions; the existence of and interaction with our departed loved ones forms the foundation for Egúngún worship in a traditional society. The communal process of ancestral veneration known as Egúngún masquerade is a means by which members of society summon various lineages of our collective human consciousness to aid the community by dispersing undesirable and antagonistic forces seeking to limit human expression. While also assisting the living in connecting with the forces of creativity, growth, and expansion. In this way, the dead can express their love and support while guiding and guarding the living.
As living and breathing souls, we must always be reminded that death is not the end, but rather a process of transformation that we will all go through. Our souls are unbreakable, while our bodies serve to replenish the earth. Egúngún are our ancestors' spirits, who, like the living, still require acknowledgement and nourishment. Among Òrìṣà devotees, the use of song, food, dancing, prayer and other spiritual mechanisms are used to enhance and nourish their connections between the living and the dead to create a more integrated, healed and collective society.
Oje
Ọjẹ are a collective group of people dedicated to upholding and honouring the mysteries of the ancestors. An Ọjẹ is someone given the spiritual authority to assist in the caring of the dead through various mundane and esoteric means. Everyone can and should worship Egúngún, however it is only those who are initiated into the society of Egúngún who are known as Ọjẹ. The purpose of initiation into the society of Egúngún worshippers is to increase ones felt and experienced sense of connection and relationship to the ancestors. Ọjẹ are introduced to the inner workings of ancestral veneration and taught how to harness the power of the ancestors to improve their lives and enhance the collective wellness of their communities. Within the society of Ọjẹ, they also given various duties and responsibilities depending upon their role, experience and expertise. Among initiated Ọjẹ, it is understood that the practices which are taught and passed down through mentorship and discipline are to be kept secret and not shared broadly with those outside of the group, so as to protect the esoteric and mystical aspects of Egúngún worship. Ọjẹ are charged with the responsibilities for caring for the lineages of ancestors of the community by organizing both public and private gatherings dedicated to honouring the spirit of Egúngún in the spirit of communal responsibility.