Iyaami and the others.

Read without prejudice even if the conclusion is not what you have read or been taught. This is not about Iyaami per se but those who are not or find themselves somewhere in between. Those who for the purpose of this writing I will refer to as "the others". It is my belief that there are humans who have been blessed with special power/gift from the most high that are not necessarily a witch/iyaami/aje depending on the terminology you chose to use to describe such people. Tagging every one as Aje/Iyami/witch is disrespectful. I said that because, not every one want to be looked at as a witch. It could be because of historical stereotype or just because they are not one. Also, not everyone will be welcome by the mothers. So it is disrespectful to both sectors. On the other hand, people are so easily to tag themselves as Agba/Aje/Iyami without proper education and understanding of who they are and the source of their power. They are quick to pronounce themselves Iyaami. It could be that Iyaami is the most common group of powerful women known per history, so there are no terms readily available to describe "the others" who may be as much powerful within themselves, live freely and go unrecognized. Those who can sit down, get into trance, create a scenarios in their head with their mind and have it manifest in reality. Those who are not necessarily "evil'. Due to the fact that this territory have not been deeply explored, It may not be a fallacy to say or assumed that 'the others' derived their powers from the same source as the mothers or mimic the same power structure. Yoruba spiritual history do not provide us any other alternative to properly address them and put them in the right position spiritual wise.That been said, just because it was not mention doesn't mean it was non functional. So who are "the others"? When I know more about them, I will surely write about them. They could be the natural healer, those with powerful Egbe, the vivid dreamers, the Emere's e.t.c. I am not insinuating that Iyaami are all evil or so terrible to the extent of not wanting to associate with them. On the other hand, I want the term to be use appropriately.

Those that Orisa climb their heads.

Eri wo ya!!!!!!!

                  Today I want you to get close and personal with me, I want you to feel deep within you as I narrate and share one of my spiritual encounters with you. Retrospect,

 the first time I ever went into trance/possession/egun/emi. 

                  It was 15 years ago, my siblings and I were playing in my dad compound one evening, pretending to be having our own mini festival. We were dancing and singing Orisa songs, imitating the sound of the talking drums by mouth.  And bam! I lose control and the next thing I know I was down at my dads feet hearing fainted noises and people calling my names and my dad reciting incantation on my head.  My siblings said I fainted. Be it I get dizzy and fainted from twirling around or possessed , anyway that was the first I remembered to have an out of body experience. It kept on happening frequently as I mature at festivals, and all I can do at that point is to occasionally cry to free myself , dance vigorously like most people do when they get possessed. At the beginner stage, they will cry , screamed and roll on the floor without delivering any message. That is some people signature possession routine. I suppose the spirit is just test driving the person. (LOL)

   

              This Orisa mounting of a thing begin to dwell well in the kingdom of my body and spirit. It became a part me. I was label as this girl who can never danced to Orisa drums without getting into possession. Sometimes my sister and I joke around with it during festivals , pretending we were been mounted and all. That is besides the point actually. But the thing that happened to me by playing over a decades ago, took my sister another 5 to 6 years to get there. She always wanted to be  mounted by the Orisa but couldn't.  A responsibility which is now avoided possibly. To tell you  that you can't/ shouldn't force it . It may be easy for some and it takes time for this gift to manifest in others.  It is not by initiation, it is not about years of practice. This is a gift bestowed on us by Olodumare. I was no where near been escorted to Igbodu or have any Ase of Orisa on my head besides the one that came to this world with me when I had my experiences. We will call those who could't Bolugi, that is the Egbe society name for a person with no heavenly and earthy peers/mate. They are sometimes refer to as wooden dolls because they cant feel. Which is harsh though, but sometimes propel people to open themselves up, let go and let the spirit move through them.

               Contrary to some people who belief that besides God ( Christianity ) that any human who can see and foretell outside the scope of understanding of Christianity must be a servant of Satan. So when they hear someone been possessed by Orisa their mind is auto tune to biblical demon/evil possession. In Yoruba belief system been mounted by Orisa does not mean the body is been occupied by evil spirit. It is not satanic, it is about been a vessel and corespondent between our Orisa and mankind.  Can it be tainted? sure it can . I am not saying people don't get possessed by some impure spirit even during spiritual gathering. These satanic possession are in my opinion, untamed and misguided spiritual encounters and this not what is been practiced or purported to be experienced during the framework of Yoruba Egun for those who for the good and not the dark side of life.

         I have had several opportunities to share experience with some Olorisa and even people from different spiritual spectrum who also believe in possession. Some response correlate with what I have experienced. Some do get possesses as they wish without use of any element and it can happens anywhere. 

            Some people use it as tool of divination when they pray which allows them to see the issues surrounding their client or anyone in general.This took me back to my high school days, my best friend then was singing in the class one afternoon and started speaking in foreign tongue . She attends one of the Spiritual churches in Nigeria called the Celestial Church of Christ. This religion institution refers to the people who go into trance as Elemi. The one who speak with the spirit ( I stand corrected) Emi is the term use in place Of Egun that the Olorisa in the Yoruba use to mean trance/possession. I digress because of people who may think the concept of Egun is restricted to Olorisa alone.

               I have some who shared that they cannot remember what they saw or said during possession while some can still relate the message after been conscious.  Even though this have happened to me in the past. I do occasionally go blank after possession or not even seeing anything while in trance. It was as if I was in a dark place, all alone trying to make sense of my environment and crying just seems to be comforting and I do that a lot and once calmed (which do take several attempts by people) I lose my voice and feel ached all over my body from tossing and jumping. 

           One occasion that I really went deep, I saw a clear vision, it was like watching a movie, the image of each individual I have message for was showed to me one after the other, I saw their faces and once I was done with one the next image will be inserted. I tried to held my self from speaking but I couldn't.  I can feel these people presence and I can honestly tell you, we are not the same in the spiritual realm. Some people are super spiritual and hard to read and some are as light as a cotton wool and those who have Iyami power are master of disguise. They know how to shut you out and prevent you from exposing their real image.

                That was the breakthrough from the endless cries and blank vissions. I became a vessel. EPA!!!!!

             What is Elegun?     

           Elegun is the Yoruba word for  those who are spiritually possessed by Orisa ( Not to be confused with Eleegun which is masqurade.)They are also known as Ojise. However there are three ways of attaining priesthood for both men and woman;

* Through inheritance

* Through vocation or possession

* Through Age i.e been the senior wife or head of the family.

              In some cases some people become priestess of Orisa in the palace or in the town when they are chosen by divination. After this divination process, they will have to undertake an oath and go through initiation ceremonies.

               In the case of Elegun, the initiation ceremony and power that are transmitted to each individual spiritually differs. The message they bear are usually accurate and true. Each times their prediction comes to pass, they must give thanks to Orisa who is the owner of the Ase and message. 

Trance/ Possession/ Orisa Mounting.

            Possession/trance comes in different forms, there are some Elegun whose spirit descends on them in the course of singing, chanting, listening to drums and dancing to tense Orisa music. The spirit can mount during long recitation of Oriki, which is why it is essential to learn and master Oriki for our individual Orisa. 

    

           Elegun must not hear the sound of snail shell being used to wash, scratch the bottom of the pot because the vibrating sound can make the spirit to mount them and it can take several hours for the person to return to normalcy. For some it is a taboo for them to come near anyone who is cutting wood. When ever the spirit come upon them, they must propitiate the Orisa in order to calm them down. They use element such as water, palm oil, cam-wood, white chalk as ingredient of propitiation.

         I was once asked why people are refrain from mounting sometimes in Nigeria, this is because when the spirit of Orisa possess a person, it uses the whole body. Some may inadvertently lose control of the physical body and hit the ground and sustain injury. Some may expose themselves to the people and some may start revealing personal secret to the people.

   Taboos

         In a nutshell, Elegun of Orisa must abide by all taboo related to that Orisa. For example, in Yoruba land Elegun of Sango is forbidden from smoking tobacco. They must endeavor to practice honestly at all times so that people can take the message sent by the Orisa through them seriously.

Excerpt from

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The Adventure of Obatala ( Revised Edition) by Chief Priest Ifayemi Elebuibon. The Araba Of Osogbo Land.

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Finding Orisa in unlikely places

                    This morning I was confronted by yet another issue that plaques my mind. I have been pondering on the image I was directed to by Charles Lean Stewart. Image portraying Sango and Ogun in what seems to be a drinking game. I was conflicted on how I should feel or react to the image. I don't want it to be here she come again . (lol) . Anyway, I said I will write about it anyway and see through others point of view.
                                 The first question I was asked was if this would have been peaceable by other religion counterparts, should their God be portrayed in such manner. My respond was absolutely no, mainly because I feel most religion hypocritically condemns alcohol intake and usage. Even though majority of their follower heavily indulge in it. Should that been beer commercial, it will never be allowed.
                 That been said, element relating to African image have been on media front line for a while

now including could it or not been reaction of people to Beyonce lemonade video. I digress
                        The bitter truth is the fact that I know we need mass media and all its components and tools. We need a very good PR movement to polish our image. We need to reintroduced our self to the whole world in our own language as oppose to various misrepresentations that have been put out there.
                        At the same time, knowing how mass media work, and now social media, could also be mass destruction. Certain things cannot be put out there. Before I go any further, I know culture is not static; it grows out of a systematically encourage reverence for selected customs and habits. Holding on to " custom and habits" and relating it to the image that is suppose to be Sango and Ogun. Yoruba culture/religion do not frown at alcohol consumption per se. It is the abuse and excessive usage that it condemns. frivolous uses are also discourage. Need to be noted that alcohol then is made out of fruits and other edibles. It is totally different from what alcohol is today. Maybe that is why the Orisa were use.
Having said that, I don't know the extent this should be condemned or perhaps what yardstick to measure this depiction with.
                           Owing to their own consciences, art are an important component of the anthropological element in teaching the target culture. If weigh on this scale, Using Orisa image to portray frivolous drinking will be seen as disrespectful. Because what is it teaching?
 There have been commercial of alcohol company like Seaman Schnapps in Nigeria which showcase Yoruba culture/religion in retrospect to alcohol usage for libation and prayers. That will not raise eyebrow.
                        If we are to excuse the fact that our celebration an rituals involve gins and all, how do we think people around the world from various religion counter parts will react if this were to be Jesus and Mohammed in the picture. Especially religion that sees themselves as the apostle of morality and high priests of all things godly. Would this have been tolerated?
                        Placing this on a global platform, using the Arab Nation and Arabic language as reference.   There have been situation where protest have been made and products been recalled due to usage of Arabic language where the Muslim community felt it was used in an offending manner. Take for instance cartoon image of Muhammad that generated protest and enrage the Muslim community all over the world.
                         On a social scale, what does this mean for children seeing the Orisa in that image. This is an alcoholic beverage in question. There are families that have been destroyed because of alcoholism. Not to offend anyone or be judgmental, but relating the gods to something that is deem destructive seems off.
                       This is not a Guinness ad or image supported by them ( I hope not).  Because as far as I know product maker must at all times consider all kinds of cultural and language barriers in their commercial. This is just a fan act/art. Someone who probably didn't give it much thought as to the sensitivity of the Icon been used or perhaps what it means to others. Maybe because it was never an issue where saying anything about Orisa have been questioned.
                      As Olorisa  we have Image problem already, I don't know what the intention of the artist was or is for making this. This could be a good gesture to some extent, the Orisa been represented. But in what light?. The gods are still relevant and I think all things related to religion and its sacredness should be showcase positively and taking serious. This can be done by anyone irrespective of their religion orientation.
                        David Rudd, a vice president at ad agency Axis says "Just as each ad should be viewed on its merits, every group has a right to be sensitive to the manner in which it is portrayed in mass media..Memorable art and funny art can be accomplished without insulting anyone.

The questions now are;

•  Are we been denied the privileged enjoy by other popular religion?
• Is this meant to be derogatory or celebrating culture?
• Is this image appropriate?
• Should we just chill and sip on this as a mere comic image?

The fight is one.

Yesterday I posted and wrote  via a third party blog site that I am a content creator for.( http://nigeriaentertainer.blogspot.com/2016/05/most-traditional-religion-worshiper-are.html )  on a statement made by a Nigeria actor who made a derogatory statement about Olorisa. 

The fight is one. Ohun to ba de ba oju, o ti de ba imu. Ohun to hun se aboyade gbogbo oloya lohun se. Arun to hun se ogoji lohun se odun. In essence, what affected one affected us all. Martin Luther King, Jr. said "an injustice anywhere is a threat to justice everywhere".

The stigmatization and stereotype that Olorisa faces around the world is one. I keep using "one"

because irrespective of the branch of Africa spiritual practice you applaud, you are all evil to the close mind who have been sheepishly guided all their lives. Most importantly we are all the same in the eyes of Olodumare.

Fayemi Fatunde Fakayode said "The era of tarnishing the image of traditional religion without response is gone". I said enough is enough, the age of standing akimbo and watch is over. The world can not keep labeling us all as evil, and we should desist from presenting ourselves as such. We are people of noble birth with rich culture and traditions. Remind yourself and your children of this daily.

             We have a voice now, lets be heard in peace and with good manners. We are in the age of social media thankfully, even if the news media decided to overlook the salient issues that affects our community. Alas, we are nothing but minority any way, we the devil other religion are praying away every day and yet we are still here. Maybe it is time they find the real devil by looking within them and among themselves.

                                            We need to be on the front line. I have been saying this, we need political power, financial power and educational power. Education is not only the classroom education alone, parents needs to inform and educate themselves so as to be a good mentor for their children. Our youth need to carry themselves well in public. They need to be well informed and educated about the spiritual practice that they in and that of others. We live in the age of technology, information is widely disperse, instead of been on social medias all the time, they should try to use search engines to research and inform themselves. Be global

            Maybe we need evangelism, maybe we need to preach our own gospel and may be we do not. But what I know for a fact is that we need to wake up from our slumber, we need to put end to the division ( if possible) . There is an uprising, which we have known for years and the finish line is not certain.

              Yoruba proverb said bi ina o ba tan laso eje ki tan ni ekana.  The Yoruba dread the lice and the leech for their nuisance value and their crude nature. The lice would expose its victim to a kind of shamelessness that makes an otherwise civilized and urbane person to public ridicule. The itch overtakes the host anywhere and everywhere, it makes the host the cynosure of all eyes in a most derogatory sense. This however is the ordeal we face and we have so much to do and need to be active participant.

                   Another Yoruba proverb said  A ki mon eni to ni a ja ka pe aja e ni digbolugi. You cannot know the owner of a dog and still treat the dog as a rabies ridden dog. The so called Nigeria actor who claimed to know Araba Elebuibon and other Babalawo that he didn't mention by name and still  go on social media to say traditionalist are behind kidnapping in Nigeria should let you know what you, your neighbor, friends and family can do in the name of religion intolerance.( I don't mean to start no war just laying out facts)

                     Olorisa abroad need to work cordially with the one in Africa. There are however bigger issues than who is giving what and at what price,needless to say that should be addressed but we need to be selective in our battles. a house that is divided against itself cannot stand. This issue of stigmatization and stereotyping is one of the things we should be discussing, it need 100% of our attention.

                       I will suggest a movement by the committees member of Olorisa council in Nigeria on movie stories censorship and critic movement on information and stories been portrayed/interpreted on mainstream by Nigeria movie industries. The little information that some people have on Yoruba culture and spiritual practice so far is what they see in the movies which  most times are misrepresentation of facts camouflage as fictions.

                        

                         I have contacted notable people that I know in Nigeria, I forwarded the article to different blog sites and news media outlets. 

I will suggest Jokotoye Oreoluwa a.k.a Bigvai  ( on facebook as Jototoye Bigvai Ore, instagram as jokotoyebigvai) issue a public apology. I personally will not stop until he does so and we shouldn't as well. I will like the elders in our community to also take this matter up as well. 

   This is less on religion/ religion sectors and more on who we are as a person. We have to learn to respect people and their chosen religion path. I want to thank every one who spoke on the issue and those who took it upon themselves to contact the guy on his derogatory remarks. Its not about bullying but setting record straight. 

ISESE A GBE WA O. ASE

Inspiration from Odu Owonrinsogbe

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Odu Ifa Owonrinsogbe is one of the two hundred

and fifty six Odu Ifa passed down orally from

generations to generations. This is a translation of

the audio of Odu Ifa Owonrinsogbe recorded by

Araba Ifayemi Elebuibon. A distinguish and

acclaimed Babalawo.

This work is done in order to further assist the non-

Yoruba speakers at home as well as international

practitioners, student and scholars of African

history, Yoruba culture and spiritual belief system

especially, to better understand the already

recorded audio.

In this book, you will find twelve different verses

of Odu Ifa Owonrinsogbe with their narratives and

songs that relate to Esu.

What do I find fascinating about the Odu Owonrinsogbe?

Even though the book contains 12 verses and their narrative is not all that needs to know about this particular odu . But the verse 5 of the book is what I am most drawn to, not to say the other verses are not important or contain important information but I was drawn to that particular verse because I deduced  a real life issues and lesson that I think we can all relate to, learn from and apply to our daily lives.

                          In the verse 5 of the book, one of the line of the verse on there spoke about telling a child to give offerings and take care of Esu, but instead the child was busy taking care of work. The irony is that the child is unaware that all the hard work, time and monetary investment a child may have put into his/her work, it only takes one evening for Esu to throw it all away.

   In most of the verses in the Odu we see verses and songs that said "let Esu received his share so that the petitioner auspices can be accepted", "Esu take your share and depart, Egba take your share and leave, what ever you have give Esu its share and let Esu take his leave".

             So I sat down and give those lines from different verse a deep thought. The first thing I said was wow how deep. Egba is something that take away from you. Taking care of work but neglecting Esu seems to me like a home owner who is busy spending money to get the house redecorate but fails to take care of molds or perhaps but a preventive measure against termite. It all make sense now why there is a saying that one should sacrifice so you do not have to sacrifice, pray so that you wont have to pray. All the sacrifice and offering we are doing is not necessary to fix or rectify the instantaneous but are investments we are sowing into the future of our spiritual lives. 

So what does it mean that all the hard work of a child can be taking away in just on day? 

  First thing we need to know and always remind ourselves as human is that we are not indestructible. None of us is immune to spiritual warfare. So when the stock market crashed, when the market values of real estate drops, when you are a victim of fraudster, or perhaps you have a hole in your pocket and cant seems to put money together do anything tangible, or maybe you got laid off at work,  perhaps you get divorced or involve in some legal debacle and loose your house, kids, spouse and money  e.tc, the effect from this is rising all around us. So without giving the appropriate spiritual and even physical authority it dues, we may experience difficulties in some part of our lives. 

  Besides the Iyami and our Ori one of the most important deity that requires constant propitiation is Esu. He is connected to every other divinity and as most know, also operates with both positive and negative forces. Just as we pay homage or as a Babalawo included Osun and the mothers in all endeavors for it to be successful we must give Esu his share as well.

     When we take care of our physical we must take care of our spiritual life as well. Its not limited to making sacrifice and doing and using medicine alone. Been positive about life is part of been spiritual, disposing negative thoughts, praying, doing our ose  regularly and surrounding ourselves with positive energy and people can also improve our spiritual life and well-being.

Giving appropriate authorities that guides, govern and rule over our endeavors will helps us in having a more successful career.  I say this because a teacher and student needs wisdom and understanding, Ifa is the master of wisdom. A jeweler, driver, mechanics, machine operators and almost everyone who deals with metal and iron are all merchant of Ogun, yet we do not recognize and propitiate that authority.  A doula and maternity nurse deal with birth, mother and child care. Osun is a divinity that is known for that and yet do we propitiate. The  gods are present and powerful as they were in the past,we are the one that is not worshiping the way we used to.

                                                                May Ifa assist us  

                                                 May the spirit of our ancestors assist us

If you are in darkness of live consult Ifa
     
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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