What worth doing is worth doing well.

              I said to myself, there is yearning, there is thirst for knowledge so as to be able to do this and that. The competition is present, the jealousy and enviousness is crystal clear and ego is well inflated. What is this thing that we all crave for, how do we handle such sacredness in the information we purport to possess or gain? what will it do to us? above all how well are we prepare to receive this information's if and whenever we are exposed to them. 
              Herbert Spencer in his book what knowledge is of most worth said "Every one in contending for the worth of any particular order of information, does so by showing its bearing upon some part of life. In reply to the question--"Of what use is it?"  
    
He further quote what he called  quote of  the old song:--

Could a man be secure
That his day would endure
As of old, for a thousand long years,
What things might he know!
What deeds might he do!
And all without hurry or care.


"But we that have but span-long lives" must ever bear in mind our limited time for acquisition. And remembering how narrowly this time is limited, not only by the shortness of life, but also still more by the business of life, we ought to be especially solicitous to employ what time we have to the greatest advantage. Before devoting years to some subject which fashion or fancy suggests, it is surely wise to weigh with great care the worth of the results, as compared with the worth of various alternative results which the same years might bring if otherwise applied. 

One of the many verses of Odu Ifa Ifa Obara Meji  said thus;
A giant ant walks majestically as if it's dancing
Cast Ifa for Ifakayode child of Ope (another name for Orunmila)
Ifakayode child of Agbonniregun
He who will abandoned Ifa and stop learning it's practices.
Ifa is the one that add glamour to the life of its apprentice
An apprentice cannot be showcasing flamboyance without having no knowledge of Ifa
Ifa is the one that adds glamour to the life of its apprentice.  

         Knowledge, in general, is always good. The more knowledge you have the better. But I love to say, a knowledge possessed and not put to use is a knowledge wasted. However, it is nearly impossible to have complete knowledge about something, so we have to work with what we have and be willing to acquire more.. There is no shame in not knowing or perhaps saying I don't know or this is beyond/not in my area of expertise when been asked to do a work.
           The road to been a versed and well educated person in any form of spiritual healing practice especially been a Babalawo is far and vast, we may as well start now. Which is why we must first be honest with ourselves and be sure if it is path we willing and ready to commit our self to. We must marry honesty and never let it go and bear in mind at all time bear in mind that other peoples life depend on information we give out. Which is why we must be sure we are competent in our practice to take on a task that will affect other people.

          May life please us as it pleased Ifa on this beautiful Ose Ifa day. May we be as successful and verse in knowledge in the practice like our elders and those who were here before them.

Ase.

                                                 Ela boru Ela boye Ela bosise
                                           If you are in darkness of life consult Ifa

                                   Visit www.iyalajemarket.com for your spiritual needs.

Natural pigmentation as factor affecting relationships and marriage survival.

             In ancient traditional Yoruba culture,  one of the requirements for choosing a life partner is seeking spiritual guidance,  approval and opinions in individual choice of life partner. Nobody will want to believe that our natural pigmentation can be the reason for our relationship failures.
             Just as most are aware that with initiation ceremonies comes personal taboos which individual must abide by throughout their lifetime. Getting a taboo that will be observed for a longer period isn't restricted to initiation reading alone.  A non initiation reading can come with sets of taboos that one must follow for life. Example of these are taboos that have something to do with the type of person a certain individual can and cannot marry.
             Ifa can go as far as describing the occupation that we may choose a partner from, a certain body type or heights and even physical complexion.  It can go as far as preventing people from marrying a foreigner to say the least. 
            It is important to abide when we receive such warning and look for partner within our prescription. 
           There are lots of reasons why Ifa may indicate that a particular person have to marry certain type of people.  It could be for prosperity, protection, to avoid sickness or untimely death.  It may even be that our ori only work best with people of the predefined prescription.  It is different for each person.
           In one of the many verses of odu Ifa Idinka, Ifa spoke about avoiding certain physical complexion.  It can say a man should not marry a dark skin person or perhaps a woman to avoid a light skin man. Depending on the pigmentation of the person who the reading is done for.         

          

In the narrative part of the Odu Idinka. Ina known as fire in English translation is a light skin person,  he was told to avoid getting into relationship or marrying a dark skinned woman.  This was forewarned so that they will not experience separation and abandonment during hard times.
        Ina (fire)  heard the warning but didn't yield to it and did not make sacrifice. He went ahead and married Ikoko, known as a clay pot who is a dark skinned woman.
          As their relationship progresses,  Ikoko couldn't stay still, so she lost her balance, there by causing it to shift and almost extinguishing the fire.
        In traditional Africa kitchen,  a clay pot is use for most cooking.  It is placed directly on top of fire with the help of stones or metal for support. 

   The moment Ikoko lost its balance,  Ina (fire) became uncomfortable and with this, he eventually dies.
      Bi ikoko ba yedi gere,  oju a pada wa ri mabo. ( once the clay pot lost its balance,  one will eventually experience regret and hardship)
      A falling clay pot mean it's content will spill over and which will put out the fire that is the life of the cooking. Ifa speaks proverbial.

              In our personal life most of the difficulty we will experience or maybe experiencing could be avoided. Some may not but strict adherence to taboos can safe us another sacrifice. Most problems emanated from breaking taboos,  eating the forbidden or going around known taboos.

             It important to know, watch and observe our relationship pattern to see which kind of person work for us.

              In every relationship balance is the key, once either partner lost their balance, life will become uncomfortable for the other spouse. loosing balance goes deeper than lack of physical fitness. it could be loss of job, depression, sickness, addiction e.t.c disconnection in relationship becomes deeper more ingrained and the relationship is further affected.

, these are the choices that often lead to resentment, anger, and impatience. Disconnections become deeper and more ingrained and the relationship is further affected. - See more at: http://goodmenproject.com/featured-content/hlg-when-your-partner-is-depressed-5-truths/#sthash.DBxVJkq2.dpuf

, these are the choices that often lead to resentment, anger, and impatience. Disconnections become deeper and more ingrained and the relationship is further affected. - See more at: http://goodmenproject.com/featured-content/hlg-when-your-partner-is-depressed-5-truths/#sthash.DBxVJkq2.dpuf

hese are the choices that often lead to resentment, anger, and impatience. Disconnections become deeper and more ingrained and the relationship is further affected. - See more at: http://goodmenproject.com/featured-content/hlg-when-your-partner-is-depressed-5-truths/#sthash.DBxVJkq2.dpuf

hese are the choices that often lead to resentment, anger, and impatience. Disconnections become deeper and more ingrained and the relationship is further affected. - See more at: http://goodmenproject.com/featured-content/hlg-when-your-partner-is-depressed-5-truths/#sthash.DBxVJkq2.dpu

, these are the choices that often lead to resentment, anger, and impatience. Disconnections become deeper and more ingrained and the relationship is further affected. - See more at: http://goodmenproject.com/featured-content/hlg-when-your-partner-is-depressed-5-truths/#sthash.DBxVJkq2.dpuf

                                  

If you are in darkness of life, Consult Ifa. 

Ela boru Ela boye Ela bosise.

       Visit www.iyalajemarket.com for your spiritual needs. 

This article is not to insult dark skin people or to indicate that light skin complexion is more better.

Blessed Ose Jakuta.

Today is Ose Jakuta (Ija okuta ).
On this day we worship Sango and other deities who shares the day with him. Sango ki kohun Orogbo, Orogbo ni e fun Sango, Sango kii je obi. Sango do not disapprove or reject bitterkola words and messages, give bitter kola to Sango,  Sango do not eat kolanut.
On this day, we should endeavor to clean our shrines,  toss away remnants from previous ose and start today afresh. Pray to Sango to fight our battles for us,  so we may be victorious.
 
Oriki Sango from Orisa Songs book

My lord, hope you rise up well?
Aremu Ogun, the lord of Koso
The rat wakes up fine in his hole
I have peaceful morning,  the king of heaven.

My husband,  I accompanied you from home,
It is you I followed from a voyage
My heavenly husband I dare not toy with you
I dare not look at you Sango, my heavenly chosen husband
Giwa our Lord that touches heaven and earth like the creator
The one we worship who also protects.....

On this beautiful day,  may the benevolent protection of Sango cover all and sundry.  Ase.

Orisa Songs book available @ www.iyalajemarket.com

Our Mortal Self.

It's been three week since the tragic demise of my brother.  I have been keeping journal since and I want to share a piece of me with the world.

His demise made me realize the real thing about my mortal self. I have come to the realization that my interest in Orisa is not 100% love but that of emotional interest.
Emotional interest because,  I am interested only when they serve my purpose.  I go to them when I have needs, I feed them when I need them to do something for me.  Even though I showed my gratitude in the end,  it's not all just for nothing.
When my younger brother Ogunbiyi passed (God rest his soul), It was a wake up call to my own mortality and those around me, a call for me to let go of something that doesn't serve my soul,  mend broken relationships, live a good life, create and enjoy beautiful memories with those around me.  You never know when your time is up.

But most importantly,  it was a deep challenge and test to my faith.  I gave up, I said I will never pray again,  I will never help anyone get reading done nor will I offer spiritual assistance to anyone.

Alas! What is the benefits of prayer , it doesn't work. Why do I have to help anyone with my gifts when I cannot safe my baby brother? What are the Orisa doing while he bleed to death, laying on helpless as life drain out of his body?All these and many more was running through my mind and coming out of my mortal mouth. 
                The second day was Ifa day. I refuse to get out of bed, I sent him a text message hoping he will reply.  But he wouldn't. I was ready to leave the lie that he was still breathing. Alive and well. These situations and scenario may be familiar to some and not all.

              I was just laying in bed when something said to me, is this a test from Olodumare? Is Olodumare trying to see what I will do?  Am I failing? 

              Am I a good person?  Oh I am a terrible human being,  I do not love the Orisa. I am a fair weather Olorisa, I only care about my needs.  As long as my needs are met, the Orisa are the best otherwise I don't want anything to do with them.

             Omg! This is what the ajogun would have wanted,  for me to abandon that which have been keeping me for so long and be open and vulnerable. 

             I took the courage and went down to pray , I cried bitterly before my Orisa. I said I hurt,  I am in pain . Help me to live through this. Life seems so meaningless right now. 

           Even though my grief clouded my vision This type of attitude is too common when we grief.  But deep down I realized,  if it was genuine why was I quick to almost give up?  Even though I have the understanding of death,  ancestors,  life after death, and reincarnation. Ha! I am a mere mortal.

          So I say to my mortal self,  do you think you love the Orisa enough to stick with them despite the turmoil in your life?
Are you a grateful child?Do you genuinely worship because you belief or it just a means to an end?
If it is true that we worship ourselves,  for that one day, I almost gave up on myself.

           

          Our spiritual life is tangled with our emotions is because,  we get closer or refrain from all things spiritual in our times of needs. We think the hardest about our spiritual life when we are in the middle of one life major transition.  Birth, death,  marriage,  divorce,  changing jobs etc.  These are times in our lives when our emotions and our relationship with the Orisa becomes entangled.
           At the same time each of these situations is highly charged emotionally.  The truth is that, at these high critical life events, we are called upon to make important decisions that can have a very long lasting effects.

            After this reality check,  I was able to see through my pain and grief and know that we mortal are just who we are, Our mortal self.

Ela boru, ela boye, ela, bo sise.

www.iyalajemartet.com
For your spiritual items and needs.

Traditional Ifa Marriage

I havent been on here in a while. So today I want to shed light on the phrase 'Traditional Ifa Marriage" as opposed to Traditional Yoruba Marriage and ceremony.

Firstly,  If Ifa was said to be the word of Olodumare through Orunmila, how and what then did Olodumare prescribed encoded through Odu Ifa and passed down by Orunmila as what marriage is and what a Ifa marriage is?

Secondly, the ways and style in which a Babalawo takes a bride is different but similar to the way a layman take on a wife.
When I say a Babalawo I mean a practicing diviner and not an initiates who considered and appropriate himself to the title by virtue of having been to igbodu.
So when I hear people say We did, had, or will marry in Traditional 'Ifa' way, I blinked.  Because I know they meant Traditional Yoruba Cultural way instead.

Not all Yoruba's are from the lineage of Babalawo. I will use Ifa for better understanding.  Not all Yoruba people are from the lineage of Ifa. Even though Ifa is applicable to all.  Some are from Sango, Ogun, Osun etc lineage and household. And each of these household and lineage have specific ways, rituals and ceremonies accompanied with the known cultural way of taking in a bride or performing a marriage ceremonies.

The differences even goes as far as occupation to occupation and tittle the individual holds.  When a Babalawo takes a bride he will do some things differently as to when a hunter does. 

The way a princess marriage will be conducted is not the same way an Arugba Osun own will be performed.
There is standard, process and procedure that each follows. Literally saying,  'Ifa' marriage in saying do not apply to all. So instead of saying Ifa marriage,  for better understanding say Yoruba traditional/cultural marriage ceremony.

Ire oo.

For books and other spiritual need visit www.iyalajemarket.com

Orunmila The World Famous

                                       

                         ORUNMILA THE MOST FAMOUS

                                   excerpt from My Ifa Stories

                                                    by

                                    Ifayemisi Elebuibon

                                                       

 Ogbè di

Orísẹ́fun l’awo won ní lé Alárá

Àgbòrírìsá l’awo òkè ìjerò

Àgùntàn bòlòjò ní sawo won ní bojì elérùru

A dífá f’ọrunmila

Ifá n j’ayé ìnira kákáká

Ń j’ayé ìnira kokoko……………

Orisefun is the priest in Alara household

Agboririisa is the priest of Oke Ijero

Sheep is the priest of eleruru

Cast ifa for Orunmila

Ifa is living life in difficulties

He is living in hardship

Orunmila had a divination so that he can become someone of high substance, someone that everyone will adore and worship. At the time he wanted the divination, things were somehow difficult for him. The Babaláwo told him to offer four axes, eight cowrie, and coconut and use it as offering to his Ori.  They told him he will be using big animal to appease his head as he will become great in life. Orunmila did as told. He became rich.  Anyone that is rich will definitely have a wife and later children.  One who has children will later become a chief. Orunmila became great; he became someone the whole world is now worshiping.

This is why, till today, Orunmila is the most famous among all the deities.

For more beautiful and interesting stories like this, get your copy of MY IFA STORIES from www.iyalajemarket.com also available on amazon.com

My Ifa Stories.

‘We are moving away from our dependence on the central guiding authority that traditional have sustained our culture and I came to realise that our society is hidden spiritual message from us, it is concealing the spirituality that forms part of our heritage and by doing so we are giving the future generation especially our children nothing or very little to believe in.’ anonymous

‘The most potent and effective men and women…are those with religious underpinnings to their life…. To not have some kind of spiritual practice in one’s life …is a serious mistake.’ Steve Biddulph, an Australia’s best-selling author.

            The messages of Olodumare for mankind are documented in odu Ifa and embedded in various ifa verses which are passed down orally from generation to generation. Under each odu Ifa are numerous verses which can be applied in various ways. The verses can be used for Iwure (prayer), incantation for charm and medicine, chanting Iyere Ifa, rituals and sermon for people seeking spiritual help and education.

             This is not about just been creative; the stories in this book are historical accounts of events on how the Orisa and people who have existed before us have lived their lives. The accounts of events were taking out of various Odu Ifa collected over years from my father, mother, brothers and elders in the Yoruba traditional religion.      

            While a young Olorisa, each day with my dad is a learning process. I have listened to my dad over time as he lectures us and his students with Ifa stories on our weekly gathering. The stories have lived with me since then.

         There are two hundred and fifty six odu Ifa, much has been documented but not enough can be written. Odu Ifa and its verses are more than messages for clients seeking spiritual help.The meanings are more profound and are vehicle to travel into the ancient time. It is a means by which spiritual teachers and student can conduit into the realm of their ancestors.

           A lot of people want to know what Ifa position on various issues is. As an Olorisa, born and raise a traditionalist, I took it upon myself to look for verses of Ifa that touches on everyday issues that we can related to in today's world, in order to get a look into the past from the present and take the lessons back with us. 
          In this book you will find answers to why we give Iyanle and offering to Egbe orun. Why Babalawo keep the sacrifical items leftover, Why Orunmila is the one everyone goes to to solve their problems, why it is not a good idea to test an Awo. An omo awo who steal from his master, snatch his wife and went rogue. And so many significant Ifa stories.

           My interest in Ifa stories goes beyond self-interest but also to be able to inform and educate people about the relevance of Ifa in our daily lives.

This is my way of contributing to the future of African Yoruba Traditional religion. Ifa stories are Yoruba traditional people time travel machine into the past. It is a compass into the world that exists before us. I hope this book will help people to see how Ifa stories of the past remain relevant till today. The oral art of Africans are rich and they remain living traditions that continue to evolve and flourish today.

My Ifa Stories is available on amazon.com 

www.amazon.com/shops/Brainfolk-AfricanImage

Ifayemisi Elebuibonwww.iyalajemarket.com

Ase ; the efficacy of spiritual work.

                              Ela boru Ela boye Ela bo sise

Some weeks ago I wrote about spiritual shopper and how "The negativity surrounding a healer can block the efficacy of work been done for you. In essence, not all hands are blessed to be place upon your Ori." Today I will like to shed more light on the statement.
Lets take a look at what Ase means in other to understand the scope in which it's been used here. Ase signifies the power to command, or make things happen. It can mean authority,power, coming to pass, effect or command.

       Is it all spiritual healer that have the Ase for efficacy of ebo and other spiritual work?

The answer is yes and no.
              Yes in the terms of having the proper knowledge on know how to perform sacrifice, understanding the sequence and pattern that doing spiritual work follows and leaving it to Olodumare to sanction it. Which gives them the qualification to perform a sacrifice or any other spiritual work.

              And no in the sense that we are all gifted and unique in our own different ways. Hence why not all spiritual healer are gifted with the same potency of  Ase, the power for efficacy for their spiritual work. Hence why Spiritual healer like Babalawo will always pray to Olodumare to allow their hands to work well with the client and allow whatever work they do for the client become acceptable.

Ajegun
 Ajegun is the medicine that the awo gives to the client to enhance the efficacy of the spiritual work to be done or that has been done.  This is seldom done to speed up the efficacy of spiritual work or for some people who I will refer to as omo langidi. Omo langidi is a wooden effigy which is rigid and as well have no feeling or respond to anything whatsoever. So doing spiritual medicine for someone who is omo langidi dont usually work well or won't work at all

So how do you know if a healer got the real juice (lol) or not?
             

The first thing is testimony and then the second is feedback. Testimonies from people whom the healer have worked with both in present and the past. 
       Feedback in terms of patients letting the healer knows their progress, which was why I wrote in my previous blog that most people that visits a Babalawo do not at all time give feedbacks as they progress. Feedback is necessary as it will help the healer know if the problem is him/her, the medicine combination or perhaps the medicine might not be the right choice for the clients.
         Hence why it is essential for a Babalawo to always asked from Ifa which medicine to make for particular client because we are made differently, so what works for a particular person may not work for another. 

to be continue.......................             

What ails you? Spiritual Tourist.

                                             Aboru Aboye

              I have read Facebook posts in the past about people who go to Africa for Initiation and come back with little or no knowledge and no training. What I find amusing is that most people who travel home for whatever it is rarely spent more than two weeks in Nigeria.  I don't think it is possible for anyone to attend a medical school and ultimately become a certified Doctor within one year let alone two weeks. 

              People have different reasons for returning home, some people go back to motherland to get initiated and for initiation only and not to enrolled in studentship, some embark on pilgrimage for personal development alone and to find their path, while for some, its for the purpose of becoming a practicing priest or priestess.

           

  Whatever your reasons are for going to Africa for spiritual pilgrimage, it is important to make your intention and purpose known to the people who are going to be accommodating, initiating you, educating you in order for them to be able to propel you in the right directions. That been said, most of the things you will be able to learn within the short time of your visit will be preliminary, but if you had already educate yourself before you embark home, you will be able to understand the process better.

                     

              Majority of the people back home in Nigeria are not aware of  how deep the root of the religion is here in America, Brazil or any other countries and most especially, the extent of knowledge that people from outside world possesses. So there is a tendency of been treated like a baby even though many have practicing for extended period of time. 

             The cultural difference played a lot of role when it comes to acquiring knowledge. Even though a Yoruba proverb said "a bere ona kii sina" meaning he who ask for direction will not miss his way. The culture still have a no no about asking some questions especially in the spiritual cycle where most things are treated as secret. If you ask suspicious questions, the gate will be shot at you. Watch, observed and ask the right questions. This is because some information is released to students based on the level of commitment and tenacity.

             

              So how does one learn if one cannot ask questions? It is not that one cannot ask questions, but some people frame the questions in an investigative way. Some information are only revealed to the people that I will refer to as Baba, these are real sage Baba and Iya not the two years initiate ones or religion newbies. One need to know how to be humble and romance the elder in such a way that they will feel comfortable to share. There need to be a measure to bridge the gap and ensure free flow of information for those who are willing and committed.

               We all know how expensive the journey is, so make good of your time while at home and make your intentions known, so as not to return as an unhappy child or client. I will round this up by sharing the Fisher King story with you.

               What ails you? This is the right question that the knight must ask the Fisher King in the Grail Legend. In one version of this legend, the king lives in his castle with the grail. He has a wound that does not heal and all about him, his kingdom is a wasteland. He can only be healed when a knight finds the castle and the grail and asks the right questions. Only then will the king return to health and the land becomes green and fertile again. If the knight does not ask the question, the castle vanishes and the knight must start the search for the grail all over again.

In this legend, a Jungian interpretation is that the Fisher King represents the Self: his wound is a symbol of the split between the rational mind and the self or the divine aspect of our being. The wound never heals unless the right question is asked; unless we begin to do self-inquiry, contemplating, “Who am I?” or as the legend states, “What ails you? This form of self-inquiry leads us on the path to wholeness. 

                 Many of us are like the knight who arrives at the castle and sees the king but fails to ask the question. We are spiritual tourists; we go to visit sacred sites, we go to meet venerated spiritual teachers, we read spiritual books and fall in love with the trappings of spirituality. We miss the opportunity to truly begin the hero’s journey that will bridge the divide between the ego and the Self. It is fitting that the path to wholeness is called the hero’s journey because it takes courage, a willingness to be stripped of what ails us; our ego and its accoutrements.....

                                           Ire o

                    Ela boru, Ela boye, Ela bo sise

Call your Ancestors.

“let us call him

 Let us call Ifa

Let us invoke the spirit

So they can hear us in heaven”

         Ancestral worship is almost universal in Africa. The goal of ancestor veneration is to ensure the ancestors' continued well-being and positive disposition towards the living, and sometimes to ask for special favours or assistance.

        

         I was at a point in my life where I was facing so many obstacles.I had a deep meditation and prayer before I went to bed and had a dream about seeing an elderly man. I sat down with him and pour my innermost to him. He told me not to worry and he called some other people within reach and told them to get some materials and get ready to do work for me. He started making prayers for me and he gave me all kind of  medicines. I was in tears all through the process because I have so much emotion lock within. 

      When I woke up in the morning, I went to my father house and explain the dream to him. He told me that was my grandfather in my dream helping you. I was surprised as he had long passed before I was born. I started asking my dad questions about his father and that was how I reconnect with my grandfather and  I eventually had to get my own ancestral object made and I make it a priority to communicate with him and every other person I have as ancestors. I love to share my testimonies to give people hope and help them build their faith and remain firm in it. 

          In life, there are times when you will going along without a care in the world and nothing to weigh you down, then without warning you hit a great impossible. Do not let yourself sink under the pressure of uncertainty. Sometimes the only actions require by us doing trouble times is to call upon our ancestors.

        Maybe you are facing adversity in physical, emotional, or financial area of your life. Do not panic, do not dwell in worries, it won't fix anything. Call upon your ancestors. Pray!

      Even when it seems there is no way out. Call them. Open your heart, ears and mind and listen to the truth spoken through them by Olodumare. Keeps these in mind whenever you face adversary.

                               

          Iba fun Egungun

          Iba fun Ara Orun

          Iba Baba mi

          Iba Yeye mi

          Eje n ri temi se.

       

         Homage to Egungun

         Homage to the Ancestor

         Homage to my father

         Homage to my Mother

         Do let me prosper.

                  Ase o!

                                     Ifangelist Ifayemisi Elebuibon

Peace Of Mind.

         Peace of mind is Ifokanbale in Yoruba language. Every human desires peace of mind, we all need it to keep our sanity. 

                Man’s conflict with man has been but an expression on the human level of conflict with himself and Olodumare. Until man finds peace with himself and his fellow man, he cannot find peace with Olodumare. Are you searching for peace? Are you longing for it? You thought you would find it if you made a lot of money, but you didn’t find it. You thought you will find it in getting and accumulating a lot of knowledge, so you got all the degrees you could, but you didn’t find it. Yes you didn’t this peace that you looking for.

                  You have searched through the religions of the world and experiment with different spirituality, but you haven’t found it. There are a thousand ways you have turned, trying to find peace, but you still haven’t found it. Olodumare is the one that can give you peace that passes human understanding. Your relationship with the divine being will determine the level of peace you attain and have in life

The number of drama and confusion you avoid and get away from will determine how much peace of mind you have. 

Jengede jengede jengede

Adifa fun Aye

Aye n lo aiye inira koko bi Ike

Aye wa jedede tan aye n tutu bo

Jengede jengede.

Jengede jengede jengede

Cast Ifa for aiye (life)

Aye is living life in hardship

Aye had banana (softness)

Life of aye is now peaceful

jengede jengede

Are you looking for peace,  don't look too far, it's deep down within you. 

May Olodumare grant us peace of mind. 

Ifangelist Ifayemisi Elebuibon. 

Spritual Shopper.

         Misinformation and information overload is a problem in the Orisa Community. Just off the phone explaining to someone why shopping around is the reason why some people felt they he spent so much money in making ebo and still the situation remain unchanged.

           When you go to see a doctor, he will collect all your previous medical information and run test based on your complaint. After proper diagnosis, he will prescribe medication if that is all it requires or surgery if it is some type of serious medical condition. They will then make a treatment plan base on their level of medical expertise and experience.

          If the surgery is successfully done, the doctor will then prescribed medication to be taken after surgery for better healing, recovery or to prevent the scar from been infected. The patient is then giving time to come back for check up to monitor his or her progress. If there is any issue the doctor will fix it and it goes on like that until the patient reach a full recovery.

           How is this related to Ifa work you may wonder. Babalawo or any spiritual healers are like the doctors. When you visit a Babalawo you will be asked to provide necessary information for spiritual reading. The odu is revealed is the result of your test. The priest will then relay the Ifa messages from the odu, that is the result of your test. The ebo or offering is your surgery and the Ifa medicine recommended afterwards is your prescription drug.

        Unlike medical practice, the complication from surgery can lead to death or another health issue while with ebo there is always room for improvement with little or no complication. The success of the sacrifice is confirm immediately after it is concluded to know if  its accepted or not. If not, Ifa medicine or charm that best fix the problem is prescribe through reading or by the Babalawo with confirmation from Ifa. The Babalawo will tell the client to give him feedback on how his or her situation is improving. That is your medical checkup.

      Unfortunately, unlike medical checkup, most babalawo clients get comfortable and forgetful once their prayers get answered, they will not go back for check up  nor keep the Awo updated as they are progressing that is if they are progressing at all. Hence the Awo may not know the status of the client condition nor know if there is anything needed to be done as regards to the client condition. This is where the shopping around begins.

                              What happen when you shop around?
Shopping around starts when client feels the Awo handling their problem is either not competent or lack the ase for the efficacy of the spiritual work done or perhaps looking for the next best thing. People now move from one Awo to another hoping to find solution to their problems.

                                 Why shopping is wrong?
  Just like when you have a doctor who have been taking care of your medical well being for a long time, that is how people have spiritual doctor who take care of their spiritual well-being. He knows all your spiritual history. When you shop around  the information exchange with the former Awo in terms of spiritual record file will not be available for the next unknown babalawo who will take over your case. You may not even be asked by the spiritual doctor the kind of work you have done before, if it works or not and the client may not divulge this information either. So they start all over again.

             Just like some doctors will not accept test result from other clinic unless they conduct it themselves, the same applies to this new Awo. The doctor will then run another another test which they trusted. So its back to square one for the client with the new spiritual healer, they will do another reading and who knows another problem may come out or even indicate the persisting one. The Awo will begins his own treatment plan. If the client leaves again without completing the treatment plan, he goes to another Awo and the trends goes on and one like that. We then end up spending so much money and while the problems still persisted.

   I am not preaching restriction, people have found their next best thing shopping around while a large number got ripped off and enslaved in the process. Every individual is free to go to any healer of their choice. However, not everyone is blessed with the potent Ase for the efficacy of prayers. The negativity surrounding a healer can block the efficacy of work been done for you. In essence, not all hands are blessed to be place upon your Ori.


                                                 IRE O!
Ifangelist Ifayemisi Elebuibon

Osun Osogbo Ikota Celebration.

Ikota literally means to fetch rocks.  Every year the Osun Osogbo festival is celebrated in the month of August.  Before the festival grand finale in August several background and open rituals and celebrations will take place. Ikota festival  is among several preliminary celebration is one of the important and significant celebration perform by the Oba and the devotees of Osun. The devotees will go to Osun Grove to fetch the sacred osun stones. 
The celebration begins early in the morning around 7.am with young men sent to the sacred Grove to dive into Ibu Laaro inside the Osun Grove tofetch the sacred stones. The process is a division of labor where some men will dive into the river in search of the precious and sacred stones while the rest of the men will stand by at the bank collecting the stone and putting it in a big container.
While this is ongoing, the Iworo Osun (Osun devotees) will be at the palace patiently waiting and praying for the safety of the men at river. At the same time, they will be preparing delicious meal for the men and also getting the Arugba ready (the young maiden who carry Osun pot) for the celebration.

Once the breakfast is served, the Iworo will dance from the palace to the grove in company of other participants and well wishers who have brought offering  and propitiation materials to the Osun river.
The offerings will be taking to the river for acceptance by Osun in exchange for blessings and prosperities.

The Arugba who is wrapped in a traditional wrapper from her under arms down, will be accompanied by other devotees as she carry the sacred stone proceed to the osun temple in dance and merriment with unique traditional drumming and dance steps.  By the time she finished this process the spirit of Osun will mount her and she will be taking into the temple while she is in trance.
  The sacred stones will be share with the King, Araba and other high ranked chiefs in the palace. Some will be shared among the Osun devotees while the rest of the stones will be kept in Osun pot inside the temple.
When the Arugba is in awake from trance,  the drummer will entertains the king and his chiefs and everyone will dance back to the palace.

Ore yeye o
Ore yeye Osun o!

Spirit of Gratitude

       Yoruba proverbs says "eni ta se ni ore ti ko dupe, bi olosa ko ni l'eru lo ni". i.e a person that fails to show gratitude after favors received is like a thief.
       "Bi eru ba dupe oore ana, a ri omiran gba"
if a servant is shows gratitude for favors received, he will be able to receive more.

         The evidence of good and vibrant life should be seen in our lives. That is why as Orisa devotees,  it is important for us to show gratitude in returns for the things Olodumare has done for us through his Orisa's, priest and priestess. inasmuch as we will continue to be laying our problems, burdens and prayer petitions before Olodumare.

               He provides ideas, wisdom, direction, solution. he intervenes with actions that leaves us amazed as the observer. He is not a belief or doctrine. I see him act in my life. For this I am grateful, hence why I am showing and sharing my gratitude.

       
         I am grateful for all the sacrificial animals, that have laid their lives for me as a replacement of mine and so that I may be blessed and be a blessing for other.

         I am grateful for my family and friends those who are here and those who are overseas.  I am grateful for my health, grateful for all of my senses, that I can experience life in all its facets, that I can work and grow my business, that I can  put food on the table and clothes on my body, shelter, strength,  my cultural heritage and happiness.

       I am grateful for my mind,  for the power of thinking, the ability to explore,  to grow and continue to develop, grateful for having found a life purpose.

         I thank Olodumare for all love and divine guidance, for leading me on the path to recognize who I am and my gifts.  I am grateful for been able to express my gratitude.

       I am thankful for all the experience that I have had because they taught me so much about myself and propelled me forward in quantum leaps of spirituality.  I am thankful for all the pain that I felt because it made me discover my own strength.

       I am thankful for patience,  insight, knowledge and courage.  I am thankful for having the opportunity to re evaluate my life and make decisions to sweeten it with positive self esteem and empower it through wonderful souls that are now part of my life today. 

       I am thankful for the directions, when life seems to be shattered in all places. I leave all my fears and leave my fate to your guidance Olodumare. I have been blessed for the reawakening to what is really important in life.

       Enu ope wa ko ki kan
      Our spirit of gratitude will not turn sour
                                             ASE

Blame it on the gods.

We often hear Orisa practitioner talking as if everything that happens in their lives and what they do character wise is the direct result of the Orisa they were initiated into. This has a pious ring to it, implying that we are always living as an embodiment of these Orisa with a sensitive awareness of their control over our lives. 

I find problems with this view of I am Omo Ogun hence I need gin, I am Omo Sango, which explains my temperament.   However I cannot help but wonder how much involvement do these Orisa have in our lives.  Do they control our characters and shapes our personality? Are they responsible for our good and bad behaviors?

My own experiences have challenged me to question how I relates to the events in my lives as regards to a particular Orisa that crowns my head. I’ve encountered a lot of failure and frustration in my life. I have done a lot of things a divinity won't do. The question now is would Orunmila lie? would Obatala steal? Would Sango forgives? E.t.c Because in as much as they are a divinity,  we have to also relate to the fact it is human that becomes Orisa.

All of the convince me to think that often times as a practitioner, we do try to exemplifies our character flaw or greatness to a particular Orisa that crown our head because we need an unquestionable source to hide our character traits under.

I personally believe we are who we before or after intiation, until you embrace the concept of initiation as a process of rebirth and not power proclamation, until we let ourselves loose and allow the Orisa to penetrate our coreness, that is when any Orisa can influence our life.

We are dealing with a spirit that looks inward rather than outwards. So if a particular Orisa is responsible for anyone behavior,  for someone like me who wears the crown of 4 different Orisa, I must indeed have a great personality disorder.
I refuse to believe Ogun is responsible for anyone alcoholism or Sango for anyone's temperament.  Ogun is no going to end up with liver or kidney problem nor Sango behind bars for uncontrolled angered. We are responsible for each attributes or personalty of any Orisa we choose to be identified with or portrayed.

Journey to Priesthood

Priesthood is the power of Olodumare delegated to man by which man can interact with the deity and act as their interpreter on earth for the benefit of human family.

It is normal to desire marriage and family. Just as it is normal to desire priesthood. But because you have this desire does not exclude the possibility that you have a vocation to the priesthood or religious service.

If you do not follow the vocation for which Olodumare made you, you can attain a certain degree of happiness in this world and still attain success. However you can never be as happy and successful as you might have been, had you followed your proper vocation.  This is why it is so important that you discern correctly. 

The discernment of your vocation is likely to be the most important decision you will make in your entire life!  Of course, there are trials and tribulations in every vocation. 

Priesthood is not for men only. Man and woman have different but almost unequal responsibilities in the Priesthood realm.

To become a priest does not take away all suffering.  But there is great joy in helping others find their path. The life of a priest is a very rewarding life, both in this world and in the next. 

Awo work isn't for everyone.  Know thy self. Check with your Ori what your purpose in life is. If not, you will be like a dog chasing it's own tail in the end. Not all can be discipline enough,  not all can be intelligent enough, not all can be powerful enough to sustain and honor the position of priesthood.