August (Osu Ogun) 2013 Orisa and Ifa Calendar

1 Aug

August (Osu Ogun) 2013 Orisa and Ifa Calendar

1 Ifa/Esu/Osun/Aje/Yemoja/Olokun ***

2 Ogun/Osoosi

3 Sango/Oya

4 Obatala/Egungun/Iyaami/Sanpanna

5 Ifa/Esu/Osun/Aje/Yemoja/Olokun

6 Ogun/Osoosi

7 Sango/Oya

8 Obatala/Egungun/Iyaami/Sanpanna

9 Ifa/Esu/Osun/Aje/Yemoja/Olokun

10 Ogun/Osoosi

11 Sango/Oya

12 Obatala/Egungun/Iyaami/Sanpanna

13 Ifa/Esu/Osun/Aje/Yemoja/Olokun

14 Ogun/Osoosi

15 Sango/Oya

16 Obatala/Egungun/Iyaami/Sanpanna

17 Ifa/Esu/Osun/Aje/Yemoja/Olokun ***

18 Ogun/Osoosi

19 Sango/ Oya

20 Obatala/Egungun/Iyaami/Sanpanna

21 Ifa/Esu/Osun/Aje/Yemoja/Olokun

22 Ogun/Osoosi

23 Sango/ Oya

24 Obatala/Egungun/Iyaami/Sanpanna

25 Ifa/Esu/Osun/Aje/Yemoja/Olokun

26 Ogun/Osoosi

27 Sango/Oya

28 Obatala/Egungun/Iyaami/Sanpanna

29 Ifa/Esu/Osun/Aje/Yemoja/Olokun

30 Ogun/Osoosi

31 Sango/Oya

*** = Itadogun

Priests and Priestesses of ORISHA do not proselytize…

27 Jul

Image

Priests and Priestesses of ORISHA do not proselytize… We should not ever be pushing our own beliefs on any other person.

IFA: The Answer to All of Life’s Troubles

23 Jul

IFA: The Answer to All of Life’s Troubles
By Apena Fagbemijo Amosun Fakayode

IFA is an ancient sacred science that has been passed down generationally for thousands of years. IFA is also known as FA or AFA in different parts of West Afrika, as it is practiced by various ethnic groups in the area. IFA is a science of divination – a means of communication and interaction with the unseen, spiritual world. Through the practice of IFA we can see what cannot be seen – in the past, present, and future – and thus diagnose problems that are beyond our scope. Therefore when we place our trust in the word of IFA, we are always ensured hope, no matter how dire the situation may seem to us.

Much like when one goes to see a modern medical doctor, going to the Babalawo or Iyanifa (IFA priest or priestess) starts off with something much like diagnosis. Instead of the doctor physically checking you out with instruments such as stethoscope, thermometer, etc. the Babalawo will consult the IFA oracle on your behalf to ask IFA what the energies in your situation are. Even if you do not reveal any symptoms or details to the Babalawo, they will consult IFA and IFA will reveal all. The Babalawo must interpret the divination and they will most usually do so with the use of Ese IFA, verses of divine poetry that has been passed down for thousands of years. The Babalawo will unravel details of your own situation from the poems and then they will help you make sense of it all and how it applies to your own personal current situation. Often the patient or client will have an internal reaction to the messages of IFA and they themselves will come out and tell
the Babalawo further interpretations and insights into their own situation or problem. The Babalawo and the patient will discuss the interpretation and there is much healing psychologically. Certain things that were before overlooked or subconsciously “swept under the mental rug” are now brought to light, by IFA and by the person’s own Ori (divine head/consciousness), and the whole issue is given a new shade of light. These new perspectives, and this outside divine word of IFA, help the patient to reexamine their situation and to look at it from an externalized view. Much like modern counseling or therapy, this helps the patient to deal with their situation and their problems.

On this IFA says:
Ogbe touches the matter for it not to break
Ogbe touches the matter for it not to bend
A beautiful bride is desirable when passing by
When she moves into the home
She becomes trouble
Cast IFA for Orunmila
When he was in debt in six different places
And IFA requested a goat from him
He then made his cry a cry of shouting
And made his song a dirge of lamentation
Now those who write one off do not know tomorrow
If one is not yet dead
One’s chances for achievement have not yet ceased
Those who write one off do not know tomorrow
Travelers to Ipo and Ofa
Join us in the midst of abundant Ire

Next, again much like a modern doctor, the Babalawo will interpret the Odu IFA to prescribe medicines and sacrifices necessary to ensure blessings and to keep away all negative forces. If the patient is sick with a disease, IFA will have revealed the sickness even if the patient exhibited no symptoms, and then IFA will at the same time offer solutions to overcome the illness. The prescribed remedy may be in the form of medicine to be ingested, topical medicine, medicine to be used in the form of a soap or other substance, and many times the prescribed remedy will include sacrificial offerings on behalf of the patient to the ORISHA, the Primordial Forces. By giving prescribed offerings and placating the ORISHA, the Divine Spiritual Energies, we are able to overcome all obstacles in life. The issue is knowing what to offer and to which (out of hundreds and hundreds) ORISHA to give the offering to. IFA oracle will reveal this information and more, and thus
help the patient to overcome their issues in life.

All of us came to Earth with certain individual EEWO, or taboos. These are things that before we came from Heaven (Spiritual World) to Earth (Living World) we decided and swore oath not to eat, drink, keep, etc. These EEWO are very close to the negative forces in the world (loss, contention, sickness, death, etc) and when one breaks covenant and eats, drinks, comes into contact with, etc. their EEWO’s, they are inviting those negative forces into their lives. The way to discover what those taboo items are is through divination with the IFA oracle. During divination and other rituals such as ceremonial initiation rites, IFA will reveal the person’s EEWO. It is through full itefa (IFA initiation) that one can learn their destiny including their EEWO (do’s and don’ts in life). Then once the person is aware of their EEWO’s, they can avoid them and follow them.

By complying with the directives of IFA such as following taboos, and by offering the necessary prescribed sacrificial offerings, we can ensure ourselves that the blessings which we have selected to receive in life will come to us, and at the same time we are assured that any misfortunes which lay in our path can be avoided, that any obstacles can be overcome.

On this IFA says:
IFA is the master of today
IFA is the master of tomorrow
IFA is the master of the day after tomorrow as well
Orunmila is the master of all the four days
Established here on earth by the divinities
Cast IFA for Orunmila
On the day that all the malevolent supernatural powers
Were repeatedly haunting his household
Death disease loss paralysis affliction
Were all glancing at Orunmila
They were saying that
One day they would be successful at killing him
Orunmila then consulted his Ori
Ogunda Meji was divined
He was advised to offer sacrifice
He offered the sacrifice
After he had completed the sacrifice
His Ori provided protective shielding for him
Death could no longer kill him
Nor could diseases affect him
He was dancing he was rejoicing
He was singing the praises of his IFA priests
His IFA priests were singing the praises of IFA
He opened his mouth
Joyous IFA songs came out
He stretched his legs and found himself dancing
he said it is exactly how his priests predicted:
IFA is the master of today
IFA is the master of tomorrow
IFA is the master of the day after tomorrow as well
Orunmila is the master of all the four days
Established here on earth by the divinities
Cast IFA for Orunmila
On the day that all the malevolentsupernatural powers
Were repeatedly haunting his household
The day death comes looking for me
IFA spread out and provide protectionfor me
Just as ewe nla spreads out to shield oori
Just as a big river spreads out to shield the sands of its bed
The day all the malevolent supernatural forces come looking for me
IFA spread out and provide protection for me
Just as ewe nla spreads out to shield oori
Just as a big river spreads out to shield the sands of its bed
It is etiponola that spreads out and shields the soil
IFA spread out and provide protection for me
Just as ewe nla spreads out to shield oori
Just as a big river spreads out to shield the sands
Of its bed

Masquerader’s supporters ‘attack’ Ibadan residents

12 Jul

Masquerader’s supporters ‘attack’ Ibadan residents
Posted by: Oseheye Okwuofu
From: http://thenationonlineng.net/new/news/masqueraders-supporters-attack-ibadan-residents/

Supporters of the popular masquerader in Ibadan, Oyo State, Oloolu, yesterday allegedly attacked residents of Popoyemoja and Bode in Ibadan South West Local Government.
Sixteen vehicles were allegedly damaged in the violence.
Residents were also injured as the hoodlums attacked them with dangerous weapons, such as cutlasses, guns, knives, clubs, sticks and others.
A source said the incident occurred between 4:30pm and 5pm after the masquerader had visited two prominent Ibadan chiefs.
The Nation learnt that the supporters, who wore T-shirts with the inscription, Odun Esan, meaning Year of Revenge, on arriving at the area, attacked the residents with dangerous weapons despite the presence of policemen.
Our source said the residents decried the attack, saying it was carried out as a reprisal following what happened during the festival last year when hoodlums allegedly attacked the masquerader, killing one person and injuring others.
Besides dispossessing the people of their valuables, such as money and mobile phones, the hoodlums allegedly broke into shops and houses, stealing items.
Confirming the incident, police spokesperson Olabisi Ilubanafor said some hoodlums, who were prevented from attacking the masquerade, caused the violence.
She said the hoodlums shot into the air to scare people.
She confirmed that vehicles were vandalised, adding that the owners were yet to be identified as nobody had reported the incident.
The police spokesperson said three people, namely: Ibrahim Isiaka, Yakubu Isiaka and Fatai Bakare, have been arrested and transferred to the State Criminal Investigation Department (SCID). Some of the vehicles vandalised included a Volkswagen Jetta car with registration number AG 483 SHK, AA 893 SHK, Toyota car with registration number AB 470 AAB (Ogun), MUS 952 BE, Merzedez Benz with registration number EJ 161 ABC (Abuja), Merzedez Benz with registration number MS 194 AAA (Lagos), AA 768 TUN (Ekiti), Ford car with registration number AJ 191 YNF (Oyo) and AA 102 RRU (Edo), Honda car with registration number EPE 452 BH (Lagos), AM 59 KSF (Lagos) and AR 19 NRK (Oyo).
A food-seller, Mrs. Oguntoyinbo Bilikisu, said the hoodlums destroyed her utensils and stole her money.
A 60-year-old man, Godwin Aneke, said he was attacked and his money and mobile phone stolen.
One of the owners of the vandalised vehicles, Mr. Foluso Abiodun, said he was at home when the hoodlums arrived and ordered that he should stop washing his car.
He alleged that in the presence of policemen, the hoodlums vandalised his car and others in the compound.

CRIME AND AFRICAN TRADITIONAL RELIGION

11 Jul

CRIME AND
AFRICAN TRADITIONAL RELIGION

* Taken from Orita XXVI/1-2 (1994), 54-66.

by S.A. Adewale

In traditional African society the sacred and the secular are inseparable. There is no compartmentalization of life. What religion forbids or condemns society also forbids and condemns, and similarly society approves those things which religion approves or and sanctions. An offence against God is an offence against man, and in like manner an offence against man is an offence against God, since man is a creature of God. Either offence is criminal.

Traditional African religion has no written legal documents showing what is legal or illegal, but traditional Africans have a code of conduct which they all know. This code constrains individuals to live in conformity with the well-being of society. The components of the code have been transmitted conventionally from generation to generation. Forbidden criminal actions include adultery, breach of covenant, burglary, fornication, incest, kidnapping, irreverence and unkindness to parents, lying, murder, rape, seduction, speaking evil of rulers, swearing falsely, theft, sodomy and malice. All prohibited acts or taboos are crimes in African traditional religion and any person committing any of them is regarded as a criminal and is punishable. Abnormal behaviour which is not in conformity with the norms of society are criminal acts. We cannot deal with all of them in this paper, but shall discuss a few.

Adultery

Adultery is sexual intercourse between a married woman and any other man than her husband, or between a married man and any other woman than his wife. It applies equally to a betrothed woman. It is deemed an outrageous crime, striking at the norm of society and, when it results in conception, it inflicts a spurious offspring on the husband. The kinship structure of our society makes adultery a crime not only against the husband as an individual but also against those corporate bodies with whom the husband is in relation. Marriage is a societal ceremony in the traditional community

Adultery is also an offence against the religious objects of the husband, including his ancestors. Furthermore, it is a criminal act against the gods, because marriage in the traditional context is a sacred institution sanctioned by them, and any act of unfaithfulness in the matrimonial lift of the couple is punishable by preternatural beings. Right from the beginning of courtship, religious rituals are performed to stabilise and hallow the marriage; ancestors and divinities are consulted and approached for their support. Usually the wife of an adherent of the traditional religion is, as it were, “the wife of the gods” She is commended to the care and protection of the supernatural beings and she must be faithful. Rituals and ceremonies accompany or follow the occasion of wedding. The aim of these is to pray for the welfare of tile new couple, to bless them so that they will bear children and to give them instructions and rules on how to conduct themselves as married people. At these rituals, God and the living-dead of the family may be called upon to witness the occasion and to give their blessings to the new husband and wife.

In traditional Africa adultery is not condoned; it is a breach of societal and religious norms and it breeds an unhealthy and unwholesome relationship in society, a relationship that can ruin the total well-being of the people.

Adultery is viewed with grave concern and is seriously punished. The adulterer may be warned and reported in the first instance by liberally minded people, but persistence in the crime leads to either a fine by the court presided over by the traditional ruler or priest. The adulterer may also be physically attacked or punished with death by poisoning or be made impotent. The death of an adulterous person is seen as a just punishment and is not much mourned.

Among the Yoruba the Ifa oracle warns against adultery as follows:

She destroys the members of the household of the husband,
She destroys the members of the household of the concubine.
Thereafter she destroys herself
and goes on the far journey to heaven.
So declares the oracle to the adulterous woman who is a servant of death.

What is true of one people in traditional religion in Africa, if nor entirely true of another would be almost true. Furthermore, the Ifa system, which serves as the Yoruba traditional religious scriptures, has been researched by eminent scholars and found to he known not only among the Yoruba but also among non-Yoruba in Nigeria and some West African countries like Sierra Leone, Republic of Benin, Togo and parts of seaboard Ghana.

Lying

Lying is an attempt to deceive by speaking what is not true. It is forbidden in the traditional religion, and any perpetration of it is a crime riot only against human beings but also against the supernatural beings. Traditional Africans train their children always to tell tile truth because they believe that a liar is prone to other forms of criminal acts, like stealing. The saying is “He who lies will steal.” It is a common evil among some people, hut considered very disgraceful particularly when the truth is known. Like adultery, lying ruins. Both are sometimes regarded as hereditary. Traditional Africans invoke curses on liars, while the divinities too condemn them. Lying is a corporate offence. About lying the oracle Odu Ogunda Bede warns:

….The deceiver went on a twenty-years journey and never returned.
The liar went on a thirty-months journey and never returned.
Thus the oracle warned deceivers and liars when they were going on a journey. They were warned not to deceive or betray others in the foreign land.

Rectitude warned them, but they never heeded the warning. The warning was given because of the future. Vengeance belongs to the Almighty, the King who recompenses everybody according to his deeds.

Liars know the truth but tell untruth. They call red what is white and white what is red for their own purpose, and by lying they injure other people. The Odu Aji-Oghe oracle has this to say about liars and lying:

Those who call efuru efuru,
all right, our Father will be looking at them from heaven
Those who call efuru efuru,
all right, our Father will be looking at them from heaven.
All right, those who call an iroko leaf an oro leaf
all right, our Father will be looking at them from heaven.
All right, those who call a turtle dove a wood dove,
all right, our Father will be looking at them from heaven.
All right, those who call sour what is sweet,
all right, our Father will be looking at them from heaven.
All right, thus declares the oracle to liars and deceivers.

The Odu Onara-meji oracle says:

Lying does not prevent one from becoming rich.
Covenant-breaking does not prevent one from reaching old age.
But the day of death will bring retribution.

Traditional Africans think very much about the hereafter. They know that liars will suffer at and after their death; so they as much as possible keep away from what will lead to such suffering.

Even when human beings are deceived, God sees the liars and knows the truth and will punish them accordingly. Traditional Africans fear the wrath of God which leads to miseries and misfortune. They prefer divine pleasure to divine wrath, and divine blessings to divine punishment. When the Africans say “God will judge,” a liar’s mind or conscience pricks and a machinery is set in motion within him which makes him confess that he told a lie. He may be asked to swear, and since he knows that swearing falsely will bring about serious repercussions, he will immediately retract from swearing.

The gods do not support lying or falsehood. The divinities of the traditional religion of Africa enjoin their worshippers to tell the truth at all times and promise their support for the truthful. The decree is expressed in the oracle Ejiogbe:

Be truthful, be just!
Oh, be truthful. be just!
It is the truthful that the divinities support.
Be truthful, be just!

Though lying may be a common evil, traditional Africans commit liars to the divinities for punishment. The divine wrath which is unbearable is a great factor in preventing crime.

Stealing

Among traditional Africans it is shameful to steal. It is considered a crime to steal anything in the community. A thief is a disgrace to his relations. Traditional Africans perform rituals to detect a thief and recover the stolen property. They commit the their or the robber to the gods for punishment, and in some cases the thieves are revealed publicly by the gods or made to confess publicly or return the stolen property to a place where it can he seen by the people. This is in consequence of the divine power or wrath which makes the thief suffer physically or internally. He may he subjected to prolonged torture, illness, paralysis, partial blindness, to the point that diviners are consulted for the cause of his misfortune, and when it is attributed to stealing, the stolen goods have to he returned and a propitiatory sacrifice offered.

Stealing tarnishes the reputation and integrity of the family of the thief, and traditional Africans strive very much to protect the good name and image of the family. Even an irreputable family will not want their offspring to be accused of stealing, because criminal acts bring disgrace to the parents, and when people are being considered for positions and titles of honour ill the society a one-time thief and his parents will not be considered for such roles of honour. Reference will always be made to the previous crimes committed by such people. Traditional Africans will never appoint a one-time robber or liar or adulterer as their leader or ruler. The loss of fame in the community and divine punishment and not force serve as a serious and adequate punishment in traditional society.

Stealing is not only immoral or a societal crime; it is also a religious offence punishable by God. The Odu Ogbe-Ale oracle warns against stealing:

If the earthly king does not see you,
the heavenly king is looking at you.
Thus declares the oracle to the one who steals under the cover of darkness,
who says that the earthly king does not see him.
God sees the thief and will surely punish him.
seeing here does not mean mere looking, but seeing for punishment.
 

Irreverence and unkindness to parents

According to traditional religion, parents, after giving their children good training. nursing them to maturity and settling them down properly in life, expect the children to show true devotion to and care for them, whether the parents are rich or poor, literate or illiterate. Such devotion to the service of tile parents is obligatory and, if given, is one of the best forms of prayer and the surest way to success, peace and satisfaction for the children.

It is believed that whatever a child might become and whatever height he might attain, his parents are responsible and if he fails to honour his parents he is bound to fall from the height and his life will be devoid of peace and satisfaction. Parents should be regarded as gods, acknowledged and “worshipped” It is the will of God that parents should he venerated and revered, and any society where children despise and neglect their parents will not have the blessings of God. God’s majesty is violated which parents are dishonoured. It is a capital crime for a child to strike or beat his parents; it is prohibited to curse one’s father or mother. Insolence to parents may be condoned, but it is a criminal act. Punishment for irreverence and unkindness to parents includes both the wrath of the parents and the wrath of God, which will certainly cause disaster in the life of the child. In serious cases such a disaster has to be removed from the life of the child through offerings and sacrifices. The Odu Irete Eguntan oracle says:

Respect your mother and your father
that you may live long on earth.
Ifa says, offer sacrifice to your mother and your father,
the sacrifice of care, righteousness and humility,
that you may regenerate yourself
Ifa says, offer sacrifice to your mother and father, the sacrifice of care arid obedience, that their curses may not rest on you.
the curses of your father and mother are the curses of the Almighty.
Ifa says, offer sacrifices to your father and mother,
the sacrifice of love aid of justice,
that you may have rest,
that you may have comfort.

In the same Odu, Orunmila says:

Parents will not labour in vain over me.
I was born because mother’s luck was good;
I was born because father’s luck was good.
They gave birth to me; my arms were not burnt.
I was not born blind.
I was not born a leper.
I too want to give birth to my own children,
so that I may have descendants.
I want to have houses.
I want to have property.
I want to have money.
Parents will not labour in vain over me.
I came into the world because of their good luck.
I want to do good in my life
Parents will not labour in vain over me.

The above verses teach children true knowledge of service to their parents. Of course, this is not limited to biological parents, but is extended to all elderly members of the family. Any act of neglect of duty towards parents or elderly members of the family is regarded as an act of neglect of duty to God and is punishable by him with misfortune. For fear of misfortune, therefore, children avoid committing this crime and take seriously the duties towards parents and elderly members of the extended family.

To have a good and well disciplined society, traditional religion imposes on parents to ensure that their children are trained to respect elders and not be disobedient to them. If they do so, it will be well with them, as the Odu Iwori Meji oracle says:

If a child respects his father, everything he embarks upon will always be well.
He will be a perfect gentleman.

The Odu Obara Meji oracle condemns disrespect, pride and arrogance in youths:

If a child indulges in stubborn acts,
if he sees an aged priest and slaps him,
if he comes across an aged physician and beats him mercilessly,
if he goes on and meets and ages priest and knocks him down,
thus declares the oracle to the disobedient child.
“Who says nobody could control him?”
Orunmila says: “Don’t you know that
there is no long life for any child who beats an elderly priest,
no long life for any child who slaps an aged physician.
Any child who flogs an aged priest is seeking his own death.
Respect for elders means long life.”

These verses teach that premature death can he a punishment for disrespect to elders, and since traditional Africans want to live long they want to respect elders. Candidly, traditional Africans see respect for elders a duty, the doing of which pleases not only men but also God. Hence they prostrate before elders, open their caps, remove their sandals while greeting them, and help elders carry loads and run errands fl}r them. The unfortunate acceptance of foreign cultures have to a large extent affected African children in respect for elders and we appear to be moving into a confused and dual culture. It is un-African of a child to say “Hello” to his parents or to shake hands with elderly people.

Speaking evil of elders

Traditional African government is theocratic, and the rulers are regarded as divine representatives, and so all reproachful words against them are prohibited. Conspiracy or disrespect against rulers is regarded as a serious offence and is seriously dealt with. There can, of course, be a move against a ruler who is regarded as a tyrant and whose reign proves to be disastrous for the people Traditional rulers are sacrosanct, and anyone who disobeys them or is rude to them is either fined, admonished or expelled from the ruler’s domain, and finally the offender is committed to divine punishment. On absolute loyalty and implicit obedience to rulers the Odu Oturupon Meji oracle says:

The crown judges the head that wears the crown.
The lips of the philosopher challenge the philosopher.
The overwise refused to respect the king.
Thus declares the oracle to the disobedient:
Sacrifice they were asked to offer
in order that the sword of the king might not suck their blood
They refused; they offered not the sacrifice.
Orunmila exclaimed, “It is forbidden.”
I exclaimed, “It is forbidden.”
O exclaimed, “It is a taboo.
I exclaimed, “It is a taboo.”
Orunmila said that the earthly king
is the representative of the heavenly King.
Orunmila exclaimed, “Left with me..”
I exclaimed, ‘left with me,
the sword sucks the blood
of those who defy the king.”
To the king belongs authority.
To the king belongs the sword.
Then, take it easy, I say, take it easy,
lest one’s self-centred wisdom
push one against the king’s sword.
Then take it easy, I say, take it easy.
I have sacrificed, I have propitiated.
I have kept the law of the king.
The king could not but view me with favour,
The king could not but view me with favour.

The position of the rulers and authorities is similar throughout Africa. They are both political figures and religious functionaries. They derive their authority from the Supreme Being, and so any disobedience or conspiracy against them is seen as a crime against society and against God. In the past execution was the punishment for recalcitrance against the rulers. Anyone who seduced the wives of the rulers would be executed. The kings were fathers, judges, counsellors and priests.

Conclusion

It is obvious that before the introduction of other religions there were criminals and criminal acts. In dealing with them, force was abundantly made use of. Even so, there is no evidence that crimes were totally eliminated. The use of force was effective to some extent, but other more effective means were used. These include poisoning to cause life-long suffering like insanity, impotency, incurable diseases such as elephantiasis, swollen scrotum4 blindness and lameness, all of which can render one useless in a community and serve as a deterrent to others. The use of these instilled fear in criminals.

Traditional society in its original form was solid, because k was built on a strong moral base provided by the traditional religion. This religion inculcated good behaviour in people which could make a nation truly great. Divine wrath and punishment were made real. The law of retribution was emphasised. Today insincerity, dishonesty, hypocrisy, bribery and corruption, treason, felony and all sorts of evil thrive in Africa because religious people do not take the precepts of their religions very seriously. They are more concerned with industry, city life, material things and education. Without true religious perception it will be difficult to eradicate crime in any Society.
* Taken from Orita XXVI/1-2 (1994), 54-66.

Ifa on Hopelessness

6 Jul

As we as a global community head for more seemingly hopeless times (famine, drought, war, etc) we must remember that we always have hope in the form of IFA.

IFA teaches us:
Ogbe touches the matter for it not to break
Ogbe touches the matter for it not to bend
A beautiful bride is desirable when passing by
When she moves into the home
She becomes trouble
Cast Ifa for Orunmila
When he was in debt in six different places
And Ifa requested a goat from him
He then made his cry a cry of shouting
And made his song a dirge of lamentation
Now those who write one off do not know tomorrow
If one is not yet dead
One chances for achievement have not yet ceased
Those who write one off do not know tomorrow
Travelers to Ipo and Ofa
Join us in the midst of abundant Ire

 

Oyeku Ofun Temple Reading of the Year, June 2013

18 Jun

6/17/2013

Oyeku Ofun Temple Reading of the Year, June 2013

Ogbo Ato Asure Iworiwofun
Blessings everyone

We have completed Oyeku Ofun Temple’s divination for the year. This was done on Itadogun, 2 days ago. Sorry for the delay, We have been compiling the information on the Odu. The Odu for this year for Oyeku Ofun Temple is Osa Ose. The Odu has come with the blessings of Ire Aiku, meaning blessings of long life. We are grateful to Olodumare and the Orisa.

1) Ifa says that we must propitiate Egungun this year to ensure our success. We should offer Egungun one piece of cloth. Ifa also says we should be initiated to Egungun if there has been no one in our families to do so yet.
On this Ifa says:
Ikere gboun
Aase gboun
Kikere oun aase o ma sere won
Gban-un gbanun gba mo
Owo ti a fi ra aase naa lafi ra ikere
Dia fun Ibikunle
Ti yoo maa ru eku- elekuru kari aye
To babaa re yoo ma rin ihoho lo lode orun
Won ni ko rubo”.
Ikere gboun, the net
Aase gboun, the strainer
Let the net and the strainer be playing together
The money used for buying the strainer is also used for purchasing a net
This was the Ifa cast for Ibikunle
Who would be parading is another man’s costume
While his father would be walking naked in the After-Life
He was advised to offer Ebo

2)Ifa says that this year we will see the blessings of abundant wealth this year. Ifa says that we should offer one white pigeon to Orisa Aje ensure the wealth will come to us.
On this Ifa says:
O sa se
O bi se
O tese bo woroko Odo
Dia fun onile eti omi
Eyi tola yoo ma roo
Gege bi Ifa ti nro Babalawo
Ko pe ko jina
He runs steadily
He walks steadily
He dips his feet into the river
This was the Ifa cast for The house-owner beside the water
The one who is being pursued by wealth
Like Ifa pursues a Babalawo
Not too long, not too far
He became blessed with abundant wealth

3) Ifa says that we must offer Ebo to avoid seeing the unjust wrath of wicked people. Ifa says we must offer one cane as sacrifice so that we will not be flogged spiritually in our sleep.
On this Ifa says:
Osa se, o sa se
Dia fun Iya Afe
A bu fun awon omo re
Won ni kan rubo
Ki won o ma fi pasan won le aye lowo
Iworo sope
Eni gbegbo ni be ko sebo
Osa se, O sa se
Cast Ifa for Afe’s mother
Also cast Ifa for her children
They were all advised to offer ebo
So that their punishment will not be given to the people of the world
The adherents of Ope
Whoever is advised to offer ebo should comply

4) Ifa says we should offer sacrifice for all good things in life. Ifa says the the offering of sacrifice is what is good, and the refusal to sacrifice is not good. If we want good things we should be making the necessary sacrifices. On this Ifa says we should offer one she-goat.
On this Ifa says:
Osa se
Orin se
Asa ti baba omo se li omo ihun li
A difa fun Oluigbo
A bu fun Oluodan
Won niki awon mejeji lo fi ewure rubo
Oluigbo li o ru
Won ni: Gbogbo ire lo maa pe si owo re tii won maamaa wa gbaa
Osa se
Orin se
The child follows the pattern of the father
Cast Ifa for Oluigbo
Also cast for Oluodan
Both were asked to offer one she-goat
Oluigbo alone made sacrifice
They told Oluigbo that all good things would come to his hands and people will come to beg for them

5) Ifa says we must make offering to avoid a situation by which we are falsely accused or we are falsely accusing others. Ifa says that we must be careful not to be accusing others of things we are not sure of. Ifa also says that we must be careful not to be hurtful or offensive this year.
Osakose
Osakoro
Eniti a rope o se ni kose ni
A difa fun Owa
Owa nfi oju ole wo enikan tikose
won niki o wa rubo ki Esu ma ba tiilo dunrunmo eniyan kan saa ti ko see
Ebo: Eyele meji, igba ewo, ati egbejileogun owo
Osa does not offend
Osa does not hurt
The one that we though had offended us did not offend
Cast Ifa for Owa
Who was looking at a man as a thief when in fact the man was innocent
He was asked to offer sacrifice so that Esu might not push him for falsely accusing an innocent man
The sacrifice: 2 pigeons, a calabash of crushed roasted yams, and 4400 cowries

6) Ifa says that this year we must not forget to propitiate Egungun. Also Ifa is saying that we must not forget to worship and live in the ways of our ancestors. The world around us is going through great changes and great strife. We must lead by example by openly and proudly living in the ways of our ancestors. This will help to bring many positive changes in our immediate world, which will spread to the rest of the global society. Furthermore, Ifa says we must be careful not to disrespect others with our words this year. On this Ifa says we must make offering with twenty two obi abata (kola nuts), palm wine, one leaf of ewe abamoda, one chewing stick, and money.
On this Ifa says:
Osa se
Orin se
The acts fomented by the father
Is what the children would continue to reap
Cast divination for Wealth
Wealth was coming from heaven to the earth
Osa se
Orin se
The acts fomented by the father
Is what the children would continue to reap
Cast divination for the King
The King was coming from heaven to the earth
Osa se
Orin se
The acts fomented by the father
Is what the children would continue to reap
Cast divination for Ifá
Ifá was coming from heaven to the earth
The three of them were coming from heaven to the
earth together
They were all told to perform sacrifice
They said if the three of them were not seen
No one would be able to do anything tangible
They said ‘any pronouncement from you’
‘No one would have the authority to change it again’
When they got to the earth
When man discusses about an issue
They would ask ‘where is Wealth’?
‘If there is no wealth’
‘We would not be able to do anything’
But immediately they sight the wealth
Man would keep silent
They wouldn’t talk again
Wherever the Kings steps also
Immediately he utters a sentence
All people present must keep quiet
Authority belongs to the king
Whatever is his conclusion on an issue
No one dares change it
When Ifá also speaks
All those that try to imitate him would keep quiet
They would remain mute
The three of them has the authority
Till today
They have sacrificed in full when they were coming
from heaven to the earth
That concerning their utterances
It should be words with foundation and words of
substance
The words that would command authority
When wealth speaks
It has become authoritative
When the King speaks
It has become authoritative
When Ifá speaks
It has become authoritative
Life so pleased them and they started to dance and
rejoice
They were praising their Babaláwos
Their Babaláwos were praising Ifá
They said it was exactly as their Babaláwos had said
Osa se
Orin se
The acts fomented by the father
Is what the children would continue to reap
Cast divination for Wealth
Wealth was coming from heaven to the earth
He was asked to perform sacrifice
They said everything he says
All would prove true
Osa se
Orin se
The acts fomented by the father
Osa se
Orin se
The acts fomented by the father
Is what the children would continue to reap
Cast divination for Wealth
Wealth was coming from heaven to the earth
Osa se
Orin se
The acts fomented by the father
Is what the children would continue to reap
Cast divination for the King
The King was coming from heaven to the earth
Osa se
Orin se
The acts fomented by the father
Is what the children would continue to reap
Cast divination for Ifá
Ifá was coming from heaven to the earth
The three of them were coming from heaven to the
earth together
They were all told to perform sacrifice
They said if the three of them were not seen
No one would be able to do anything tangible
They said ‘any pronouncement from you’
‘No one would have the authority to change it again’
When they got to the earth
When man discusses about an issue
They would ask ‘where is Wealth’?
‘If there is no wealth’
‘We would not be able to do anything’
But immediately they sight the wealth
Man would keep silent
They wouldn’t talk again
Wherever the Kings steps also
Immediately he utters a sentence
Is what the children would continue to reap
Cast divination for the King
The King was coming from heaven to the earth
He was asked to perform sacrifice
All his utterances, they said
Everything would be honored
Osa se
Orin se
The acts fomented by the father
Is what the children would continue to reap
Cast divination for Ifá
Ifá was coming from heaven to the earth
He was asked to perform sacrifice
All his utterances, they said
Everything would be as predicted
Three kings of bat are known on earth
When wealth speaks
Keep quiet
Three kings of bat are known on earth
When the King speaks
Keep quiet
Three kings of bat are known on earth
When Ifa speaks
Keep quiet
Three kings of bat are known on earth

7)
Ifa foresees contention this year. Ifa says that it is through sacrifice we will overcome the contention. Ifa also says that those who are getting older and have been looking, yet are still lacking a good spouse will be blessed with a good spouse this year. Ifa says that we must not be overly picky in choosing our spouse or it will lead to disarray in our lives. If we find someone who is decent enough to marry, we should not look for someone better, or continue searching after we have been wed. On this Ifa says we should make offering with 2 guinea fowl, salt, and money.
On this Ifa says:
The female animal runs
The female animal broke its arm
The male animal runs
The male animal broke its leg
Ijogun orun, you ran
You pinned your neck on a sword
Cast divination for Omu the child of Ikuho
Cast divination for Ààsà the child of Mòkítì
Cast divination for Líìlí the child of the king in Oyo Apèrí
The child of Ajodo; eô mi gba; ra
Also cast divination for Ère
Ère is the daughter of Òòsà Òwújìn
The four of them were asked to perform sacrifice
The trio of Omu; the child of Ikuho
Ààsà, the child of Mòkítì Òrìsà
Líìlí, also the child of the king in Oyo Apèrí
Wanted to get married
However, Ère, the child of Òòsà Òwújìn
Is a matured lady
They told Òòsà to perform sacrifice for her
Such that men would not resolve to fisticuffs because
of her
And such that the war between the men would not
result in obliterating her life
He was seriously warned to perform sacrifice for her
Life continued
When Ère would marry
She married Omu the child of Ikuho
After a time
She divorced Omu the child of Ikuho
She went to marry Ààsà the child of Mòkítì
She divorced Ààsà
She married Líìlí
Omu the child of Ikuho and Ààsà the child of Mòkítì called the attention of each other
They connived
‘Does this woman know the consequence of her acts’?
They asked themselves
‘Even if she is going to divorce us’
‘Why should she be circulated within we friends’?
‘And we all have been long standing friends’
‘This woman would cause disaffection between us’
They started to make war with Ère
Òòsà as a result went to Òrúnmìlà
You Òòsà, Òrúnmìlà said
You are the one that is not nice enough,
You are not humane at all
You did not offer the sacrifice prior to Ère’s arrival as
a child
Òrúnmìlà said the female animal runs
The female animal broke its arm
The male animal runs
The male animal broke its legs
Ijogun orun, you ran
You pinned your neck on a sword
Cast divination for Omu the child of Ikuhoo
Cast divination for Ààsà the child of Mòkítì
Cast divination for Líìlí the child of the king in OyoApèrí
They were all asked to perform sacrifice
Omu the child of Ikuhoo
Do not kill Ère
Ère the child of Òrìsà
Do not kill Ère
Ààsà the child of Mòkítì
You are the one that once married Ère
Do not kill Ère
Ère the child of Òrìsà
Do not kill Ère
Líìlí the child of the king in Oyo Apèrí
The child of Ajodo emi gbara
The child of Ajete yokuun yokoto
Do not kill Ère
Ère the child of Òrìsà
Do not kill Ère
Omú the child of Ikúhoo
Ààsà the child of Mòkítì
And Líìlí the child of the king in Oyo Apèrí
They answered in unison
‘We would never have resolved to kill her’
‘It is Òòsà that is not nice enough’
Òòsà is not humane
Òòsà is the one who had refused to perform sacrifice
prior to Ère’s arrival, they said

Taboos:
-Must not do/say hurtful things
-Must not hold a grudge
-Must not say any offensive things
-Must not make false accusations
-Must not be lazy
-Must not be in a great hurry
-Must not forget to appease Egungun
-Must worship in the ways of our ancestors/must not abandon the ways of our ancestors

Sources:
1) IFA
2) Salami, Ayo “Ifa: A Complete Divination”
3) Neimark, Philip and Epega, Afolabi “The Sacred Ifa Oracle”

Note: We will be making all sacrifices on behalf of the entire temple and we will be happy to accept donations toward the making of the collective sacrifices. There is not a required amount to donate. The amount needed to cover all the sacrifices will be depending on how many individuals contribute. Either way, the sacrifices will be completed on behalf of all.
Aboru Aboye Absosise – May our sacrifices be accepted in the spirit world. Ase O

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