118745566-ifa-religion

///////////THE WAY OF THE ORISA EMPOWERING YOUR LIFE THROUGH THE ANCIENT AFRICAN RELIGION OF IFA PHILIP JOHN NEIMARK FAGBAMILA OLUWO OF IFA HarperSanFrancisco A Division of HarperCollinsPublishers To Vassa, whose love and faith pulled me along the path To Tanya, Joshua, and Da shiel, who assure my return To Afolabi Epega, who accepted and taught To Carolin e Pincus, who understood and made it understandable To Orunmila Youngsters Inter national, who rekindle the flame ... and to my father, Mortimer, and my mother, Hortense, whose blood flows through my veins In addition I would like to acknowl edge FAMA (F.A.M. AdewaleSomadhi), whose source work on the Essence of Sacrifice and other areas contributed greatly to this work; Chief Okemuyiwa Akinyomilo (A kirabata-Ribiti), who provided the translation of the Holy Works of Okanrun-Ofun for the Sacred Garden section; Gbolahan Okemuyiwa and Awo Ademola Fabunmi, whos e work and translations on the concept of Ori proved invaluable; and a host of o ther dedicated priests and priestesses whose knowledge, insights, and wisdom con tributed to this manuscript. . The Days of the Week PART TWO:THE WAY OF THE ORISA 61 SEVEN EIGHT NINE TEN ELEVEN TWELVE THIRTEEN FOURTEEN FIFTEEN SIXTEEN Orunmila 63 Elegbara/Esu Ogun Obatala Sango Oya Osun 83 93 101 113 123 135 147 71 Yemonja/Olukun Ori—Ajala Mopin—Destiny The Orisa of Medicine. Farming.CONTENTS /////////// Foreword by Justine M. . and Female Power 157 167 EPILOGUE Personal Observations and Experiences Index 183 VII . Justice. Cordwell Preface by Afolabi Epega Introduction 1 xv ix PART ONE: THE WAY OF IFA 9 ONE TWO THREE FOUR FIVE SIX An Overview Sacrifice 31 41 49 55 11 19 Ancestor Wor ship Death and Rebirth In the Beginning . developed by hunters and gatherers who were concerned only peripherally with a far-off creator god but intimately involved with a few immediate deities who controlled the winds and rains and brought game and a well-gathered harvest . Why are we here? and What mysterious for ces created us .FOREWORD /////////// he search for answers to the questions. nurtured by the wise men and women o f that continent. . whose patter n was reflected in the complex religion of Ifa and the pantheon of gods of heave n and earth that Ifa brought into being. or withheld them through natural disasters. these thoughts coalesced into mythology when language evolv ed. Some of these institutionalized beliefs were simple and uncomp licated. or metal casters. . in a very human way. li ke that of the Yoruba. Many types of religion evolved in Africa. potters. Man y T IX . developing a tra de surplus and classes of specialists such as weavers. Over hundreds of years of development t he Yoruba religion mirrored the increasing complexity of the Yoruba society. . . to anthropomorph ize these forces. and sometimes seem to turn against us? has become part of t he lifeways and accumulated knowledge of human beings all over the world. blacksmiths. Out of economic surplus grew a hierarchical society. to make them into understandable human forms with human traits . In some African societies. The mythologies of peoples the world over attempted not only to answer these questions but to lay down the general "truths" of the creation of the earth and the specific natural forces involved and. people became sedentary horticulturists. Perhap s older than speech. Ifa pr ovides a pragmatic and psychological cushion against the vicissitudes of life. This system. evolvin g with typical Yoruba thoroughness and complexity to embrace any contingency. Next was the te rror of the Middle Passage. It is nonjudgmental in character. these Africans took with the m a formidable cultural baggage of skills X FOREWORD . when so many Yoruba were sold into slavery by neighb oring Yoruba kings during the internecine warfare of the late eighteenth and the nineteenth centuries. is the question of what function that religion plays in society. Those who survived to reach the New World represented all specialties: priests. named after the deity who controls it. if such exist s. Certainly th at is true of the Yoruba religion and Ifa divination as it has survived successf ully for at least 1. and the unseen enemies of bacteria and viruses that carried off at least three children out of every five born. T o the early Yoruba people there was the ever present threat of droughts. the secular king of all Yoruba.wise old men became priests of deities that had once represented natural forces of either the sky or earth and had many traits common to humans. baking sun. weavers. kings. the creator. for example. to name but a few. Most important. was once a real-life Alafin of O yo. Herded onto st inking ships under unspeakably horrible conditions. but developed a highly complex yet flexible system of di vination called Ifa. warriors. which produce guilt. is a marvelous mix of human inventiveness and divine directive. women who were heads of huge markets. Its ability to survive seems to lie in its flexib ility and its adaptability to new circumstances.350 years. sc ulptors. winds. floods. In more modern times these deities came to embody the characteristics of living rulers and cult ure-heroes. house builders. and insects. supervised by Oludumare. god of thunder. Sango. therefore avoiding the tr aps of ethical religious systems. These Yoruba of what is present-day Nigeria in West Africa not only recognized a very large pantheon of gods. But much more important t han a description of a religion or an analysis of its iconography. however. It is a system that leave s ethical questions and concerns to the secular realm. Its very flexibili ty is extraordinary. and potters. where a variety of local interpretations are found to this day. Myths drift and change with the imagin ations of the people recounting them.) Th e drumming that FOREWORD X I . and from that all others would come. it worked. This power is a pheno menon shared by a wide range of African traditions.and knowledge invisible to their European captors. the head. But increasingly in the New World. uncannily. Its efficacy was not just in the appropriateness of its verse but in the accumulated power of the spoken word. Those Yoruba arriving in Spanish and Portuguese settlements in the New World soon found that they were forced to choose between accepting the Catholic faith or receiving cr ueler punishments. Divination traveled intact as well. they accepted this new religion that they did not u nderstand. and it has survived among pe oples in the New World diaspora. a belief that words can be spiritually potent and be protective medicine. Their rationale for the survival of deities that otherwise could not cross water was that the most important spirit was Ori. became almost codified in a way not at all typical of Africa. Sensibly. Ifa divination survived fairly intact bec ause. the original tonal Yoruba language. which c an be plainly understood by onlookers as calls or praise songs. Even in the sec ular realm of political institutions. is not used. but the momentum of verse after verse takes on a p ower of its own. too. interpr etation of the Yoruba religion and its rituals. and a religion that would fun ction to help them survive the trials and rigors of their new life. as well as those of Ifa. (It is an interesting footnote that in the New World. well-spoken words can possess a kind of po wer over the minds of others. The praise songs voiced for deities not only make the orisa (or deities) happy. or rather that which was inside the head. though th e drum calls to gods are recognized. it is a belief that the spoken word has a power of its own. Those wise babalawos (priests of Ifa) who survived the Middle Passage and the early days of slavery must have soon realized that it would be necessar y to train apprentices in order to pass on the Yoruba religion and ensure the su rvival of both humans and gods. Part of both the religious and the secular cult ures. Those African Americans who reject this syncretism as a compromis e to a slave religion look to Oyotunji Village near Beaufort. comes not only from his ability to divine the messages and interpret them with the he lp of Orunmila (god of knowledge) through Ifa. the syncretism of the original Yoruba religion and Ifa with Catholicism. Fon. Small wonder the n that the power attributed to the babalawo. and Hueda deities with Kongo gods and magic. wh ere Yoruba culture and religion is still practiced. it seems that those who go to Oyotunji Village to study Yoruba religion (and its practice has now spread to other parts of the United States as well). At the heart of this Yoruba religion is the concept of ase. and power that came out of Africa with their ancestors. Within the pa st few years. The reciprocity of s ervice between gods and humans is essentially the giving of strength. Haitian refugees then brought Vodun. are searching to r eclaim the religion of strength. the renewa l of ase to the orisa through blood sacrifice of animals designated as belonging to a specific deity. and the respect accorded him. XII FOREWORD . the babalawo. inner peace. The rules of this loving support between humans and gods are all known to that father-of-all-knowledge.accompanies the singing of songs reinforces the power of words. but from his absorbing and rememb ering some three thousand verses associated with the various throws of the divin ing chain. coupled with appropriate and calm beha vior and with service to the gods in the form of sacrifice. Though some observers hail t his rejection of syncretism as a rallying point for black nationalism. a mixture of Yoruba. Renewed and grateful deities in turn bless their supportiv e worshipers with added ase. came into the United States first with Puerto Ricans in the forties and fifties and then with the flood of Cuban refugees in the sixties. an indivi dual's personal spiritual power. Sa nteria. the Religion (as it is known to its devoted followers) has undergo ne a phenomenal surge in popularity and a metamorphosis in the United States. South Carolina. which grows throughout life through a person's diligent application to doing good deeds. Many practitioners of both Vodun and Santeria are now seeking the basic Y oruba religion as their priestly leaders unwind and detach the Catholic saints f rom the orisa. who wrote Ifa Divination and Sixteen Cowries. Justine M. The island peoples of the Caribbean who broug ht the religion to Miami. of which the author of this volume i s a leader. all things are possible. just as t he Yoruba of Africa would have it. will be a handbook for all those studying the Religion. Many Americans. Afolabi Epega. are seeking a religion of personal fulfillment. encompasses members of every race and cultural background. Ph . Illinois FOREWORD XI I I . Basco m. and Chicago were of both African and Europea n backgrounds. Nigeria. They are dis covering that Ifa allows them to keep their material accomplishments while givin g them a sense of spiritual release and proclaims that. a fact that challenges the logic of those who claim that only per sons of African American descent can be part of the worship of the orisa and pra ctice or consult with Ifa divination. agrees. in the late 1930s and William Bascom and Melvil le Herskovits who directed my own field work in Nigeria. Along his way he has done thorough research. one that gives them a sense of personal worth and power over their own destinies. Cordwell. his is a personal odyssey to discover the "why" of the success of Ifa. The circle has come completel y round. and from me. Philip Neimark feels that Americans today are as spiritually adrift as the Africans were culturally adrift when they were brought to the shores of the New World. whose introduction follows. disenchanted with Judeo-Ch ristian religion. New York. In a very real sen se.Another growing group of Ifa practitioners.D. if they unfetter themsel ves from strictly linear thinking. May Weber Museum of Cultural Arts Chicago. for it was Dr. Dr. contai ned in this volume. The result. Epega's grandfather who initiated William Bascom into Og boni Society in He Ife. with some guidance from William R. Ifa is not a black religion. when a godchild of mine in Cleveland. called to say he was aware of a North Ame rican who was seeking to practice Ifa in the traditional fashion and thought tha t perhaps I would contact him. Ifa teaches that people of all colo rs were born into the earth from He Ife. was white. only to find that Fagbamila had been eagerly attempting to locate me for several weeks! It was as if our coming together had been preordained by the orisa.PREFACE /////////// first came into contact with Philip John Neimark/Fagbamila many years ago. Oosanla. or Obatala as he is better known in the West. either for personal or political purposes. My godchild had received a copy of a newsletter w ritten by Fagbamila from the Ifa Foundation of North America and gave me their p hone number. Ohio. the highest form of babalawo. one of our most important orisa." They should not question this. it is an African religion originating from He Ife in what is n ow the nation of Nigeria. Together we have performed many initiations for other Americans wishing to become priests or priestesses of the ancient reli gion of Ifa. To attempt to secularize the religion. I called the next day. As a fifth-generation African babalawo I was gratified to see our tr aditional religion finally spread to the United States in its original form. is to deny the teachings of Ifa and s eparate yourself from I XV . Some wonder about the propriety of a white man participating at the highest level of a "black religion. It was with great pride and enjoyment that I eventually initiated Fagbamila as an o luwo. It was the beginning of a long and meaningful re lationship. Our work and lo ve for one another as well as our love for the sacred teachings of Ifa are livin g demonstration of the true reality of color and the integrative power of the or isa. Nigeria XVI FOREWORD . Ifa teaches integrating with the world i n every aspect. Afolabi Epega Lagos. Fagbamila is a dedicated Ifa worshiper who has really experienced the way o f the orisa as reflected in thoughts. As a Western man he unders tands those areas in the ancient teachings most important for individuals with b ackgrounds similar to his own. His orisa-inspired teachings will help individuals develop self-respect and an elevation of charact er in the United States and other areas of the world. and good deeds. To segregate any part is to stray from the path. words.the reality of the makeup of the world. /////////// THE WAY OF THE ORISA . My fears were based on two faulty premises.M. If I had to fly on an airplane. I also believe that I was driven by a fear of death. almost unbidden to my lips. The second was that. "Wh at's the single most important thing that Ifa has done for you?" I don't think I realized at the time how true that really was. I 1 . I was sure tha t I was having a heart attack rather than indigestion. If I awoke at 2:00 A./////////// INTRODUCTION 'm no longer afraid. I have come to see that my fears—all fears—are burdensome and unnecessary. I was sure that I had a brain tumor. as do many real truths. which is absurd. as the years have passed I have come to understand increasingly not only the truth of my reply but its power as well. I believe that fear is the primary motivating force in our culture. in order to survive. When I look back over my own life I see that my drive to accomplish stemmed more from a fear of what o thers might think of me if I didn't achieve than from any joy I might derive fro m using my inherent capabilities." I replied to the Chicago Sun-Times reporter who asked. The words came. I worried that it would crash. after downing a pizza at midnight. I had to be in total control. If my sinuses gave me a h eadache. Yet. The fir st was that life could be lived according to other people's standards. after grabbing as many as his hand would hol d. there was one nut left. I didn't have the slightest idea what a bab alawo was. So. that causes so much of the burnout we see in people today. in 1974. it extols them. either we learn to integrate the spir itual and the material or we can never be happy and fulfilled. He did this by passing sixteen nuts from hand to hand. Ifa contains an either-or premise: in Ifa. Then. this separation of mind and spirit. on a steamy summer Sunday afternoon in Miami. these premises provided me with more pain than pl easure. a thousands-of-years-old African religion that took root in the sophisticated city-state culture of the Yoruba k ingdom in what is now Nigeria. It was divination to ascertain my personal guardian orisa and would inclu de my first "life reading. our bodies against our souls. I think it is precisely this dichotomy. It is the oldest monotheistic religion on earth. in fact. At the time I did not realize that this was not an everyday divination session with the local bab alawo. But I didn't wa nt to relinquish my worldly acquisitions or abandon my pursuits in the material world in order to have a rewarding spiritual life . Ifa does not requ ire that we abandon our material pursuits or the pleasure and pride we take from them. I found myself being ushered into a room where three men dressed in robes and wearing strange hats were sitting cross-legged on straw mats. I discovered Ifa because of a whim o ne Sunday afternoon. pitting logic against intuition. Florid a. I had been trained in an either-or notion of reality in which (or so I t hought) I could choose to be material or spiritual but not both. I was opposed to any kind of "nonsensical mysti cism. and I didn't think I sho uld have to. the last place you would have expected to find me on a Sunday afternoon in sunny Miami would be having my fortune told. I "discovered" Ifa.which is impossible. and." as I have pointed out to hundreds upon hundreds of individua ls who consult with me. the ol dest babalawo began to cast the ikin (sacred palm nuts)." All things considered. Together. . If. philosophically." After reciting a stream of prayers in Yoruba. My wife and I had joined some friends who were going to get a reading from a babalawo (priest). he would inscribe the figure "II" in the powder on hi s di1 INTRODUCTION . . Ifa does not draw a battle line through the midb rain. Yet "there are no accidents. The story. The young man was made oba of th e new kingdom. much larger and more pros perous than the one from which the young king had been exiled. I would probably lose much of what I had achieved up to that poi nt. Oh yes. He had given up all hope of ever returning to his kingdom. In interpreting this for me. and his greatness. The babalawos. and his family were mor e abundant than ever. He became weaker and weaker as he tried to battle the elemen ts without shelter or tools. They rushed toward the site. to ultimately realize the full potential of my path. and I didn't INTRODUCTION 3 . could be interpreted. Placing them in a pile. The sum and substance of my initial re ading was contained in the mythology of my sign. he would mark the figure "I. Second. with great sad ness. no figure was written. I t was the last thing in the world I wanted to hear. the young man removed the last vestiges of his former greatness. or sign. Third. his wife." If none or thr ee or more were left. and there. as Orunmila had foretold. Finally. if I sacrificed and followed Orunmila. After eight marks had been inscribe d. the babalawo concluded the fo llowing: First. an aged king had passed away. he lost his wealth. it was i mperative that I become a babalawo! Indeed. in casting for a new oba (king). he set fire to them and huddled close to the fla me for the warmth he so desperately needed. Not only did he lose his title. had related to the people of the kingdom that Orunmila (orisa of knowledge) had foretold that the n ew oba would be found alone and naked where a plume of smoke appeared. I would become greater than e ver before. Here the young man trie d to survive alone. I would lose all I had acquired so t hat I could search out my correct path. my guardian orisa was Obatala. In a neighboring kingdom. tells of a young and successful ruler who was dethroned through betrayal and tri ckery. If two nuts were left. and he was fast losing his confidence in his abi lity to survive long enough to reach a neighboring land. briefly translated. was a young naked man. his wives. his wealth. and his fam ily and was cast out of his country into the wilderness. his royal robes. Back in t he wilderness the young man sat shivering and alone. The prophecy had come to pass. The babalawos from the neighboring k ingdom looked out into the jungle and saw a single plume of black smoke rising s kyward. my odu.vining tray. with tapper. Neimark. you sound as if you believe in it!" His response. most of what they had warned about had come to pass. "Dr. left me more confused than ever. Bascom. I was thirty-three years old.believe it. all I can tell you is. rich. One year later. I remember my frustration at not being able to get a "ration al" explanation for what had happened and finally blurted out. it works. who after almost an hour on the phone. 4 INTRODUCTION . I even contacted the Western world's foremost a uthority on Ifa. and successful. William Bascom. which was to change my life. was s imply "Mr. Dr. I rem ember my reluctance to accept that what had happened was anything but a coincide nce or self-fulfilling prophecy." Opon. professor of anthropology at the University of California at Berkeley. That three littl e men sitting on a straw mat could tell me that all that would change was ridicu lous. or diviner's tray. As parts of this incredibly intricate organism we call the universe. we all contain minute quantities of the energy that exists all around us. Ifa shows us that it is not only permissible but imperative that we use our s piritual capacities to favorably influence our everyday lives. I have writt en this book to provide you with instructions on practice as well as to describe the richness and beauty that Ifa can bring into your life. From its inception. Chapte rs on ancestor worship. To use only one half of your capacity—either half—is to play at life with half a deck. the singular excesses of materialism are as unintelligent as the singula r excesses of spirituality. changed! Ifa understands that we are part of this universe in a literal. We believe in results. Ifa has been based on an unde niable pragmatism. And why not? Ifa recognizes the universal need for secure and fulfilling lives and gives us rules and rituals for tapping into the great pool of unquenchable energy to solve our problems and make practical improvements.The Cartesian worldview has shaped every aspect of our lives. and sacrifice will give y ou a basic understanding of Ifa so that you can begin to sense its power. Everything else. objective changes. linear and nonlinear were given to us to use and to use together. and the orisa. One of the central beliefs of Ifa is that only two ev ents in our lives are predetermined: the day we are born and the day we are supp osed to die. By learning the instructions for accessing that energy. as it did mine. subs equently. To Ifa. Through its ancient rituals and prayer s. when neces sary. for example). we can make the mos t dramatic and profound changes in our lives—real. holding that all t hings can be broken down into parts (the body is a group of atoms. In Ifa. the rational and nonrational. way. as with logic and intuition. which thereby enables us to believe that we can master each component and. death and rebirth. We do this through ancestor worship. Part One gives a brief overview of the philosophy and basic practices of Ifa. the whole. it is understood that. without exception. divination. Part T wo invites INTRODUCTION 5 . divination. n ot a figurative. This worldview has set up a world of either-ors—the dualism t hat has created such a dangerous imbalance in our lives and the life of the plan et. can be forecast and. It can work for you. It has become my path. or guardian spirits. So that death is no more Sickness is no more Tragedy is no more Loss is no mor e Obstacle is no more Don't let us see the death of our father. 6 INTRODUCTION . and connect with the real and practical energy of the orisa.you to learn. Re member. and personal fulfil lment are its mile markers. wisdom. use. Ifa has allowed me to thrive in the material and spi ritual worlds. Ko Si Ku Ko Si Arun Ko Si Eyo Ko Si Ofo Ko Si Idina Ariku Babawa . Growth. May this book be your road map. not a destination. too. You will learn to identify your own personal guardian orisa and learn how to effectively use its energy to change and improve your life. Ifa is a journey. 15. It is your goal to travel it. You should grow and obtain wisdom durin g the process. Sacri fice guarantees success. Y ou are part of the universe in a literal. 3. 6. 11. changed. 7. There is a single God. 8. Our ancestors exist and must be honored. You are born with a specific path. You are reborn through your blood relatives. Divinatio n provides your road map. Your temporal and spiritual capacities must work together . and fulfilled. 7 . 10. The orisa live within us. 4. You need have no fear . 5. 16. Heaven is "hom e" and Earth "the marketplace. You must never harm the universe of w hich you are part. There is no Devil. when necessary. 13. 14. successful. 12.SIXTEEN TRUTHS OF IFA 1. way. there is no single event in your life t hat cannot be forecast and. 9. You must never initiate harm to another human being. Except for the day you were b orn and the day you are supposed to die. It is your birthright to be happy." We are in constant passage between the two. 2. not figurative. PART ONE /////////// THE WAY OF I FA 9 . ONE /////////// AN OVERVIEW 11 . or lack of education but of years of practice and refinement by successful. in large me asure. The Yoruba created a highly sophisticated city-s tate empire. Just as our universities teach us how to access and be comfortable with the logical capacities of our brains. So he not only provides his followers with the instructions fo r improving their I AN OVERVIEW 15 . and "incura ble" illnesses cured through divination and sacrifice. on trying to understand how this philosophy could have survived for thous ands of years if it had to provide practical. and highly educated men and women who used it for the simplest of rea sons: it worked! Indeed. was on a par with that of ancient Athens. These are not the kind of results that can be hedged or put off "until you are ready" or until your next life. in telligent. but vastly different. You either win the dispute or you don't. religion should teach us how to use the intuitive hemisphere to ac cess the energy and power that exist only in the nonlinear world. Ifa myth ology relates that the creation of humankind arose in the sacred city of He Ife just outside what is now Lagos. everyday results for its followers . And the n I saw the barren have children. according to many anthropologists. formal religion shoul d be the University of the Spirit. Ifa was not a product of superstition. Their philosophy reflected an integration of the basic truths a nd wisdom of nature with the equally true.believe that the sole reason for the existence of any formal religious philosoph y is to teach transcendence. unencumbered by any linear thou ght—is the key. You either cure the illness or you don't. I have come to believe th at Oludumare (God) understands that belief is easier to acquire when there are p ractical results. In the same way that we learn how to balance our checkbooks. You either get the job or you don't. or repair a car by using the logical hemisphere of the brain. business disaster turn to success. run a computer. The philosophy of Ifa or iginated with the Yoruba peoples of West Africa in what is now Nigeria. Ifa is one of the oldest universities of the spirit and has for th ousands of years taught how to effectively access the energy of transcendence an d use it with logical behavior in a productive fashion. ignorance . my original fascination with Ifa was based. To reach trans cendence—that simple but exquisite act of feeling. which. demands of a so phisticated commercial culture. provider of wealth. would find it productive to tap into the en ergy of Obatala. owner of r oads and opportunities. orisa of sweet water. the ocean. justice. Esu (pronounced A-shew). For example. the head. Osun (pronounced O-SHUN) represents sweet waters. Ifa also teaches that each of us ha s a single orisa energy from the universe that is predominant within us. As parts of one intrica te universal body. tornadoes. Ogun. we can each take our own small quantity of the other types of energy and loop it t o its concomitant energies in nature. honor. and he is the warri or. strategy. THE ORISA The orisa are energy that. messenger to Oludumare (the single God). orisa of the head. and integrity. in addition to being primarily human. ancesto r worship. mother. everyd ay results. love. money. we are able to geometrically increase our power to change or improve specific situations in our lives. fierce warrior. Sango (pro nounced Zhan-GO) represents thunder and lightning. clarity. or too much pressure from work. we all contain minute portions of the energies from all its o ther parts. represent aspects of nature. We call this our guardian orisa. for the most part. change of fortune. and clear thinking. Learning to be comfortable with its characteristics an d to tap into them in a meaningful way is an important step toward success14 THE WAY OF IFA . conception. money. arbiter of justice. we ar e also the rock. love. he intends for them to substantiate their faith through practical. The basic foundation of Ifa is three-pronged: orisa worship. Through the worship of orisa. By ca lling upon the orisa. owner of ase (spiritual energy). marketplace. Someone suffering from a troubled h ead.lives. coolness. Yemonja/Olukun (pronoun ced Yeh-MO-zha/O-lu-KUN). the lion. In the worldview of Ifa. the ocean. the tree. and conception. ow ner of all metals. Obatala (pronou nced O-BA-ta-la). Oya (pronounced Oi-YA!) . she is the female warrior. a woman unable to conceive a child would most likely find it necessary to tap into the energy of Osun. and divination. Ifa teaches that. and that through information obtained through divina tion. or tarot. It is not simply RNA or DNA that links us to our past. I will guide you to identification of yo ur own guardian orisa. and power of our dead blood relatives. DIVINATION In Ifa. when necessary. with the exception of the d ay you are born and the day you are supposed to die. Ifa understands that en ergy—the essence of us all—cannot be created or destroyed.fully traveling our paths. AN OVERVIEW 15 . Ifa divinatio n tells us what is likely to happen if we do nothing to change our circumstance. we believe that our destinies or life patterns are established prior to our births into this world. which is antithetical to the Ifa concept that we "crown our own he ads." Unlike other paradigms such as astrology. Anything less would imply pr edestination. wisdom. The energy and wisdom of our deceased blood relatives is uniquely connected with and available to us. changed. the babalawo can pin point the energy source necessary to alter or enhance it as well as provide the client with a specific ritual for accessing the energy (orisa) that will help ac complish the task. We believe that we can improve upon these life patterns wi th proper offerings and devotions. ANCESTOR WORSHIP Ancestor worship is a formalized structure for connecting with the accumulated k nowledge. there is no single event th at cannot be forecast and. Not only does it forecast the future. In Part Two. it is possible to know something about our futures and the outcomes of all of our undertakings. it is a road of energy and p ower that is available to those of us who know and practice the rituals. it offers an opportunity to change it! By identifying a potential problem or potential good fortune. I Ching. It is important to differentiate between the odu's call for sacrifices. This concept is best expressed in a Yoru ba saying: Eniti o ru bo ti ko gba ewo bi eni f'owo ebo s'ofil o ri. migh t indicate that his problems are with his family and that it is that stress that is creating disruption to his energy flow. potential dangers. Although the roadblocks must be removed. or good fortune in dicated during divination represent the potholes or unexpected rewards on a pers on's path. however. Then. His reading. The secondary problems will then resolve themsel ves. method of divination is that performed through th e use of ikin. For example. can almost be considered chapter headin gs in the sacred book of Ifa divination. called odus. in order to alleviate specific problems or conditions and the overview of the odu itself.The first. These symbols. a kind of palm nut that is thrown to obtain a series of eight bin ary symbols. This init ial reading will reveal which primary odu is operative for the client at that mo ment. Skilled babalawos understand that the genuine or core issue affecting a client is often not the problem for which the client sought help. In one sense the problems. and most important. One who off ers sacrifice but does not observe the taboo is no better off than if he had thr own away the money he spent on the sacrifice. or ebos. 16 THE WAY OF IFA . The knowledgeable babalawo can see the root problem and suggest ways to correct it. he can select the particular story that is most pertinent to the client's needs. thereby causing him to neglect or do an inadequate job at work. through a series of alternative casts. a man may come to the babalawo becaus e business is bad and he is feeling financial strain. The babalawo will ascertain the specific odus that represent a cli ent's current situation through a reading of the eight binary numbers. Each odu refers to specific tales that have been passed on from one babalawo to another for thousands of years in an or al tradition. what the client really needs is to see his or her true life's path. In common practice. Nigeria. c. a chain containing eight halfseed shells that with a single toss will provide the eight symbols necessary to identify the one odu that applies to the client's problems or needs. the opele is used for "everyday" problems. AN OVERVIEW 17 . A babalawo from Benin City.The second method of divination used by the babalawo employs the opele. 1950. whereas the ikin is used for initiation and for serious issues. THE HARMONY OF THE SPIRITUAL AND MATERIAL Ifa functions on the basic principle that our spiritual and worldly sides are no t separate and competing entities. We believe that in order for either to succee d, they must work together. We are neither born of sin nor born with guilt. Our only inherent obligation is to make the most of our potential. Ifa person wishes to be rich (and Ifa recognizes worldly goods as a blessing), that's fine. If an other wishes to help the needy, that's fine, too. In Ifa, it does not matter wha t you choose to do; what matters is how you do it. If you do it well, in harmony with the universe, and in conjunction with your destiny, you will learn and gro w along the way. Ifa offers you the possibility of joy and fulfillment. Growth a nd wisdom are your obligations. Ifa, for the most part, is loath to involve us i n absolute moral truths. We do not believe that God commanded, "Thou shalt not s teal" or "Thou shalt not cut down the rain forest" or "Thou shall not covet thy neighbor's mate." God gave us brains, and Ifa works on the principle that we are expected to use them! We would not cut down oldgrowth trees because our childre n or grandchildren might not have any air to breathe if we did. We don't steal o r have sexual relationships with our neighbor's mate because if we did, we would create or perpetuate a climate in which our own property or our mate is fair ga me for others. In Ifa, we believe in using common sense in an integrated and rat ional fashion. Using only our rational or only our spiritual sides will invariab ly lead to bad results. We reject a dichotomy of mind and spirit and embrace the concept that the linear and nonlinear, practical and spiritual, analytical and emotional components of our beings are neither separate nor antithetical. They a re partners supporting the joyous process of living a full and wise life in harm ony with the universe. 18 THE WAY OF IFA TWO /////////// ANCESTOR WORSHIP WORKING WITH THE PAST TO IMPROVE THE FUTURE 19 The importance of ancestor worship lies in the knowledge it provides us that our current existence is not "all there is." fa's worldview can be thought of as the spiritual representation of Einstein's t heory of relativity. Our belief in, and practice of, ancestor worship bridges th e time gap that Einstein believed must exist between the past, present, and futu re. In Ifa, we understand that the invisible world of our deceased ancestors com bines with the visible world of nature and human culture to form a single organi c truth. Through ritual we bridge the relationship between the past and the pres ent and in the process improve the future. The ritual process of ancestor worshi p can provide us with profound, quantifiable changes in our everyday lives. But the concept often meets with resistance. For example, several years ago I saw a client who was in her early forties and had received her Ph.D. in philosophy fro m the University of Chicago. She was both academically and personally interested in nontraditional forms of divination. Her personal "project" was a book on ast rology from an academician's viewpoint. She was immediately attracted to the bea uty and power of Ifa and within just a few short months had received her warrior s (Esu, Ososi, Ogun, and Osun) and had undergone several other small initiation rites. Time and again she marveled at the connection she felt and the power Ifa offered. She was so enamored of what she felt that she told me she wished to bec ome a priestess of Yemonja/Olukun, her guardian orisa. During this period she ca me for divination frequently. With a single exception she followed all the presc ribed sacrifices and offerings. The one exception was that she would not offer p rayers and food to the spirit of her dead father. The first time she was called upon to do it she made no mention of her inner conflicts. But Ifa simply won't l et you I ANCESTOR WORSHIP 21 Nigeria. Finally. "there is no point in fightin g with the dead. and second. so the necessity of ancestor worship—and of dealing with her departed fathe r in particular—began to appear in every reading. "First. instead of carrying all that negative energy. 1950. he berated me my whole life. he was a no-good so-and-so. those experiences simply a small addition to the experiences of previous lif etimes. Oshogbo. no matter what kind of an SOB your father was when he w as alive." I replied.slide. whatever he 'was' he 'isn't' anymore! That trip is ov er. but I did want her to understand the imperat ive of following the readings. which impedes your gr owth and progress. instead of continuing to deny the love you were never allowed to express. you can make up and go forward with your life. 22 THE WAY OF I FA . there are two facts you have to understand: first. Most of my problems have been a direct result of his unfeeling and uncaring behavior. And the way to do th at is to finally tell him how much love you had for him and how much love you Orisa figures at the main shrine. Many of us have had t rouble with relatives now deceased. you wouldn't be her e without him. she exploded: "Phil. Now. I'll be damned if I 'll offer him my love now!" I wasn't particularly shocked. Second. Her experience. "What is the problem Falo?" he asked.' It isn't! You probably felt it was too late for anything to be do ne. she called to tell m e that she was "opting out. is not atypical of the difficulty many of us have in coming to grips with our ancestors. My good friend and teacher Afolabi Epega. So. The pape r was due in just three days.D. The next night. and he expressed his t o me. who lived in Lagos. like the woman above. on a Sunday morning. these facts were known only by my father. When he was finished I expressed my love and gratitude to him. I know it will be difficult. but Ifa is saying that unless you disperse the negative energy you'll remain blocked and unfulfilled. Afolabi is also a fifth-generation babalawo w hose grandfather was perhaps the most famous babalawo in written history. yo u could only choose to live it fully or not. I awakened from a sound sleep to see my grandfat her sitting on the edge of my bed. T he only way to get through that pain is by expressing the love that caused it. The next morning I awoke with vague memorie s of the ANCESTOR WORSHIP 23 . also has his Ph. you probably thought it was 'over. you wouldn't feel all this rage and pain. when I suddenly could not remember one particular story.needed. But the choice was hers. He proceeded to give me the information I had forgotten. I expla ined my situation." I explained that you couldn't "opt out" of life. I used our ritual of ancestor worship to convey to him that I n eeded his help. It's time to be love d by him in return. she had our love and compassion. hadn't needed to be loved in retur n." Three days later. so contacting my father pr ior to presentation of my paper would be impossible. When he died. probably cathartic. The fi rst time we discussed ancestor worship. hadn't loved your father. Afolabi simply told me the following sto ry: I was in the midst of preparing a paper on some of the histories that comprise t he sacred odu. and he instructed me to get a pencil and paper that I keep ne ar my nightstand. and my deceased grandfather. I f you hadn't cared. but in truth. In your country you might pick up the phone and ca ll someone to find the information. I "called" my grandfa ther in our way. His is in chemistry. At that time Nigeri a still did not have phones in many individual homes. I fell back into a deep sleep. It isn't! It's time to do it and get on with your life. Unless I restructured my en tire lecture I would have to find the missing history. Regardless of her decision. while extreme . which pr oscribe ancestor worship. A mother. Even if the child misbehaves. People of E astern cultures such as the Chinese. Knowledge comes from feeling and experience. Japanese. Mexico. You would imagine that everyone would be thrilled to have "proof. a long with great segments of the populations of South America. the Eastern Baltics. Indians. In fact. Then I remembered my grandfather's visit. Five or ten will say absolutely not. or a sunset. If you were to ask one hundred "average" Americans if they believe in life after death. If someone or something starts to hurt that child." they still resist. Logic has no thing to do with it. one or two might say yes." or a way to authenticate knowledge. It's not always logical. For almost 96 percent of the world's population. but I really don't know. of an afterlife. Polynesia. you know when you feel peaceful—not because someone has listed all the good characteristics of the person you love or explained the sen tence structure in the book. for example. automatically. Bali . Cuba. Koreans.night before. You know when you love another person. ritual offerings and prayer s to deceased blood relatives are an integral part of everyday life. but because you experience it. "Well. that l ove will not waver. Iceland. and Tibetans. and New Guinea o ffer respect to and seek guidance from their ancestors. Indonesia. you feel it. but they seemed more dreamlike than real until I glanced at my nig htstand and saw the writing there. But about ninety perc ent will tell you. "knows" that she loves her child. and without "thinking" do anything in her power to protect it. I w as able to quickly complete my paper and give a thorough presentation to the cla ss. the mathematical precision of the music. Yet because most of us i n the Western world were raised in the Jewish and Christian traditions. A ncestor worship fits perfectly into the Ifa devotee's integrated view of the phy sical and spiritual worlds. music. I'd like to. Mongolia. but it is totally real and true. It is not quant ifiable. the truth of knowing 24 THE WAY OF IFA . Let me explain what I mean by know ledge." Yet when Ifa of fers them a way to "know. Knowledge is what you really know in your heart or in your gut. or the lig ht waves of the sunset. or grows up and ignores her. Western newcomers to Ifa tend to be skeptical of it. you know when you are moved by a book. she will instantly. One doe s ANCESTOR WORSHIP 25 .something is much more powerful. but understanding that you need a healthy Earth for y our own long-term survival not only might stop you from tossing the bag but woul d probably stop you from abusing your body with fast food in the first place. And humans are natural ly resistant to change. t hen it makes sense to cram it with gratification and sensation. and fast food—all are products of our culture's fixation on the now. we are forced to question the very foundations and premises upon which we have built our lives—questions that invite change. Think about the number of short-term choic es you make now. pollution. But if you knew this wasn't your only time around. or poison the riv ers and oceans with lethal waste. testifies to the effect of this knowledge. environmental destruction. you would be far less l ikely to cut down the rain forest. and trustworthy than the linear proce sses of "learning" or "understanding. who has experienced the other dimensio n and then been brought back. nothing will ever be the same again. Ifa allows you to experience life as a continuum. is that when we actually experience this access to other worlds. it will come through as irrefutab le knowledge of the nonlinear side of reality. the elimination of plant and animal s pecies. Th rough ancestor worship. Growth and devel opment would seem less important than acquisition and indulgence. use nonrenewable resources. fast cars. Laws won't stop you from tossing a junk food b ag out of your car window. I believe. After all. accurate. The same kind of attitude chan ges and life changes that have affected nearly every individual who has gone thr ough what we call a neardeath experience. The national d ebt. Why are we so afraid of this know ledge? The answer. And on ce you have. Try to imagine the kinds of decisions you would make if you knew you would have future lives." Ancestor worship will provide you with th e knowledge that life is a continuum by enabling you to actually communicate wit h the energy of your departed family members and feel the profound feelings that that engenders. Not a product of wish fulfillment or hysteria. This may not happen in a familiar form—you may not find your gran dfather sitting on the edge of your bed—but it will nonetheless be real and true. if you believe that this is your only time around. you may bring your problems to them. Adam Neimark. Hor tense Neimark. Arthur Peters. For seven conse cutive days. to my great-grandmother Nancy Peters. For the basic ritual all you need is a clear glass. at the exact same time each day. as well as all those whose names I do not know but whose blood run s through my veins. We only ask our ancestors to intervene in serious life situat ions. Charle s and Etta Neimark. Jo hn and Lillian Peters. Also to my mother. I love 26 THE WAY OF I FA . Particular blessings and t hankfulness to my father. Hortense Neimark. Arthur Peters. and to all my children who did not reach term. and the discipline to set aside thirteen minutes a day for seven consecutive days. You will call each name three times. you will light the candle and offe r prayers to your blood ancestors. Charles and Etta Neimark. Stanley Neimark. to my great aunts Genevieve Neimar k. illness. Lucy Ribback P eters. aft er offering your love and your thanks. Mortimer Neimark. natural water. and prosperity for your home. Stanley Neimark. then simply ask them for guidance in your life. to my grandparents John and Lillian Peters. Nancy Peters. John and Lillian Peters. Norman Peters. Hortense Neimark. my fath er. and. Arthur Peters. the breakup of a relationship— these are the kin ds of issues for which it is proper to ask their help. after offering the water for coolness and refreshment and the candle for light and energy. Norman Peters. Mortimer Neimark. For example. This doesn't mean asking them for a new pair of shoes or for your lover t o call that night. my prayers go something like this: Ajuba (blessings) to all my departed ancestors. If no serious problems ex ist. and Lucy Ribback Peters. ancestor worship is our co nnection to the past and our road map to a better future. to my son Adam Neimark. to my great uncles Stanley Neimark . my father. Please accept the light and energy so that you may have br ightness and strength. Nancy Peters. Mortimer Neimark. The loss of a job. Charles and Etta Neimark. Lucy Ribback Peters.not have to die and be brought back to experience it. Genivieve Neimark. HOW IT IS DONE The actual ritual of ancestor worship is extremely simple. Genevieve Neimark. a white candle. Please accept the coolness of this water so that you may be cool and comfortable. health for you and those yo u love. Norman Peters. Adam Neimark. the setting can be much more elaborate. May your strength and energy give he alth to me and those I love. my shrine has Parliament cigarettes for my mother and fath er. This is simply an outline. your prayers will be more complex. or anything else I feel the y might appreciate. cards for all those who played bridge and other games. Be aware that when you take a specific problem to your ances tors. but it is not necessary. or perhaps the problem will si mply cease to exist for no apparent reason. along with an occasional cigar. it is acceptable for you to appear in the pictures but not any other living being lest he or she join the deceased. Perhaps you will suddenly get a flash or insight into the problem. May your wisdom bring love and prosperity into my h ome. Most priests I know put a table in one corner of a room and pla ce as many photographs of their ancestors on it as possible. fruit. It is possible one of your ancestors will appear in your dreams and offer a suggestion or solution. A few answers to the questions I know you will have: Do I let the candle burn? You can. This symbolizes your ancestors' drinking. A quick word of cau tion: the pictures should contain only deceased relatives. Do I keep giving new water? No.and miss your presence here on Earth but gather strength and wisdom from your co ntinued energy and guidance. For example. you can jot it down before it fades into the morning. May that guidance continue to open my paths and roa ds and the paths and roads of those I love. So when you are asking your ancestor s for help. You might place some of your ancestors' favorite items on the tab le. honey. and I think you'll find that if a lot is going o n in your life. You can put the candle out after the thirteen minutes and relight it the next day. the solution may come in many forms. The fresh natural water (bottled spring water. for example) should b e placed on the shrine and allowed to slowly evaporate over the seven days. coffee for them all. too. it is important to be open and aware and to keep a pencil and paper by your bed so that when you awaken from a dream. Also. ANCESTOR WORSHIP 27 . candy. T he only exception to that would be if you had a reading from a babalawo indicati ng that some other approach was necessary in order to solve a specific problem. and twenty-one days. you must do it at exactly 6:00 A.M. each of the seven days. You can replenish the fruits and drinks and presents daily or weekly. if you were praying each night at 11:1 4 P. You may work with your shrine in any way you like.M. I called her "aunt. Remember. or at your summer cottage. if you start at 6:00 A. candle.M. What happ ens if I'm traveling? If you leave during the course of the seven days. you would pray at 12:14 A. All you need is the water. fourteen days. Ninety-nine percent of the time. Do I have to have pictures? No. seventeen days. and your prayers. in Chicago. in New York or 9:14 P. But . takes place on seven consecutive days within each month. You may do it any time of the day or night. simply c ontinue the sequence wherever you are staying." you start over. For example.M. If you "blow it." Can she be included in my worship? No! Only blood relatives can be worsh iped in this way. The for mal worship. seven days is the correct number. in Los Angeles. as do most people around the world. You don't even have to have a formal shrine.Do I have to do it at night? No. 28 THE WAY OF IFA .M. you can do it anywhere—at your friend's home. Can I do it for a lesser or greater number of days? Within our belief system there are occasions for performing worship for th ree days. at Howard Johnson 's. I had a friend who was as close or closer to me than my relatives. Be sure to adjust the time to whe n you were doing it at home. Can I keep a candle going all the time? Yes. however. These are for spec ific and highly esoteric reasons. no conversion. It is something that everyone can do. It is equally eff ective in providing us with the awareness that life is not a single. accidental event but a continuing process that offers endless possibilities and pleasures. ANCESTOR WORSHIP 29 .Ancestor worship is one-third of the power of Ifa. It requires no initiation. It is a powerful tool for making positive and discernible changes in our lives. no expense. THREE /////////// SACRIFICE 31 . Para. Oun lioko tee. Orunmila li oda He. cause he had demonstrated to apeere rere re p e: Omo eniyan ko human beings A kiigbaisebo ki le gbaisebo ki ara ki o roo. —OGBETURA 32 THE WAY OF IFA . He was to offer a she goat. (Throughout the teachings of Ifa eniti o basi feran iwa ooresise it has been clearly expressed that paapaa fun awon alaini. he trained the disciples and set all the odus in their respective places. the friend of the hoe Oko and Odede. hence up till today Orunmila's reputation flourishes. nito n aa lati igbati a ti da aye. ati pe: ara ki oro'ni Ebo kekeke nu ngba alaiku la.Para Oluku oko. Orunmila ko te titi o fidi oni oloni yi. a rat and a fish as sacrifice. oun human beings cannot live pea cepaapaa ko niiye ni idunnu. Making sacrifices always guarantees success. Odede. He was told he would never come into d isrepute. Orunmila gbo ebo o ru. eku ati eja li ebo. fully without sacrifices. Oun li o ko awon Awo ni Eko Ifa tiosifi awon odu si aye w on si besibe oun kiiko etyididi si ebo tiaba yan fun un nito to oun ti fihan gbo gbo eda alaaye pe: A kiigbaisebo ki ara kioro ni. Oluko Ada li o difa f'Orunmila nigbi oun mi bowa si ode a ye won ni koniite titi. Not withstanding all this he never failed to sacrifice. which he di d. Orunmila created the Ea rth.) Little sacrifices avert premature death. beJS ibi pupo nmu Eko Ifa li a si nri . divine d for Orunmila while coming to the world. Eniti o ba si ni ire liomaa ns e bo. He first trod on it. the friend of the cutlass Ada. Ewure. S EBO acrifice is an avenue for restoring whatever positive process has been disrupted in your life and for acquiring general wellbeing from Oludumare (our God). Ther e are three kinds of sacrifice—ebo, etutu, and ipese. Simply stated, ebos are the practical offerings of sacrificial elements to the o risa, the divine designates who carry our pleas or wishes to Oludumare. For exam ple, offerings may be made to Ogun, Obatala, Esu, Ifa, Osun, Ori. The specific o fferings one would make to a particular orisa would depend upon the problem bein g approached and the orisa to be appeased. In Part Two, I will recommend specifi c ebos for each orisa. ETUTU Etutu are offerings to our ancestors, or egungun. Ifa believes that no matter wh at we do in life, supporting our ancestors is essential. It is through etutu tha t spiritual linkage is achieved. Ifa urges us to be in constant spiritual commun ication with our egungun. IPESE Ipese are the forms of sacrifice offered to aje (witches) and ajogun (both good and bad energies controlled by the orisa Esu). These offerings are commonly left at orita (crossroads). Ifa believes that witches and wizards are living human b eings like you and me, and it is for this reason that their offerings are usuall y placed in open spaces frequented by humans. SACRIFICE 33 As confirmed by the following sacred Ifa odu (prayer), when sacrifice is made, w e unconsciously send the orisa and Ori Apere (the spirit controlling destiny) on spiritual errands. These errands are beyond human comprehension but protect us from the evil machinations of the ajogun and aje. Sakiti ni ngboju aro Ikasi omi ni o kan boroboro Ogun ajaju ni oj'omo o m ojo orori baba Ogun ajaju ni oj'omo o m oju orori yeye A difa fun Ogunnulola i yoo loyun Osanyin sinu Igbati yoo bi o bi Egbe O'bi ajabo [or owo/ O'bi afeiri [or isiju/ O wa bi Ebo tii se omo ikehi n won lenjelenje Nijo o buro, egbe rebi, Egbe o si nile Ajabo o tile si nile rar a Ojo o buro, Ebo nii gbe ni yo. Sakiti (film) covers the local dye Water drawn overnight never sours easily Continuous war prevents the child from knowing his father's grave Continuous war prevents the child from knowing his mother's grave Divined for Ogunnulola when conceived of Osonyin Ogunnulola gave birth to Egbe [power to disappear from sight] Ogunnulola gave birth to Ajabo [power of safety in turbulence] Ogunnulola gave birth to Afeiri [power of invisibility] Ogunnulol a gave birth to Ebo [sacrifice] On a turbulent day Egbe traveled On a turbulent day, Ajabo left permanently on tour On a turbulent day, Afeiri was nowhere to be found In turbulence it is Ebo [sacrifice] that saves. 34 THE WAY OF IFA Sacrifice is essential to human well-being. Literally thousands of items are use d as offerings, including money, fruit, liquor, kola nuts, palm oil, shea butter , knives, mats, and virtually anything else that may appeal to a particular oris a or the aje and ajogun. On occasions when the problem is severe, when the life or death of an individual is at stake, or when initiation is to take place, the sacrifice will invariably include the offering of blood. This disturbs Americans more than any other aspect of Ifa and is often the thing they seize upon to dis miss the whole. Indeed, in the close to three years I spent trying to gain relig ious status and approval for exemption from the IRS and the Justice Department, the most difficult hurdle I had to overcome was their apprehension about blood s acrifice. Ultimately they acted fairly and granted my Ifa Foundation of North Am erica full religious status. My personal experience has been that nobody, no mat ter how "morally" opposed to animal sacrifice, will hesitate for one moment to a vail themselves of its power when all other approaches have failed. The mother w hose child is dying, the individual about to lose a job or a business, or the ma n or woman facing a potentially devastating court case will have absolutely no q ualms about using blood sacrifice to solve apparently insoluble problems. We use specific animals for specific problems: Sheep and pigeons for long life Hen or female goat to get a wife Rooster, male goat, or ram to get a husband Rooster, m ale goat, or ram to overcome enemies Rooster, male goat, or ram for good health Pigeons for money, particularly eight white doves to Obatala Hen or female goat for children Rooster, male goat, or ram for court cases Ram, male goat, rooster, or tortoise to prevent misfortune Pig, guinea fowl, or fish to become prosperous Ducks, roosters, hens, or female goats for many childr en and grandchildren SA CRIFICE 3 5 It wou ld be far easier for a twentieth-century European babalawo such as myself to sim ply say. as frightening and abhorrent as it is to those who do not understand it. and the departed is made up and dressed to appear as "lifelike" as possible. but we value the lives of humans more. When an animal sacrifice is called for . So too. Death is the ultimate enemy. h ad always been somewhat surreal. is absolutely necessary if major change is to take place. my only experienc e with dead animals was seeing them in the refrigerator case at our local superm arket. environmentally polluting packages in your supermarket were not treated with respect or 36 THE WAY OF IFA . b ears little resemblance to the living animal from which it came. before my involvement with Ifa. We intentionally block awareness that the body of someo ne who has died is simply an empty container. And animal sacrifice is part of that understan ding. the animal is offered with respect. Whereas my greatgrandmother may have gone out in the yard. We value the lives of animal s." It would be far easier. We distance ourselves from death. simple offerings of fruit or wine will suffice. Embalming removes all traces of blood. this was the very message we were to derive from the death o f Jesus— that through his sacrifice our lives would be improved. For those who have forgotten. Everything f rom our funerals to our supermarkets are designed to camouflage or disguise deat h. and we are grateful. with fu nerals. so w e pretend it doesn't exist. grabbed a hen. I can assure you that the animals that occupy the sterile. my experience with death. and as little pain as possible. Th at's the way we want it. plucked its feathers. but in today's 'enlightened' world. Death was something to be avoided. wru ng its neck.Like most Americans. and prepared it for dinner. Blood sacrifice. "Blood sacrifice may have been relevant or acceptable hundreds or thous ands of years ago. prayer. but it would be untrue. carefully wrapped in its Styrofoam packaging. Ifa understands that you cannot be truly alive unles s and until you understand death. We understand what the animal is giving up for us. In Ifa w e sacrifice only to improve or save people's lives. Instead we cling to the "body" as the thing—even if it is void of life and energy. The chicken or the roast. sacrifice an endangered species.offered in prayer. I believe that it is the fear of that kind of intensity and what it will do. When an animal is offered as part of the process of initiation or for the enhancement of some joyous SAC R IFIC E 3 7 . In so doing. but we also give up the opportunity for intense pleasure. Ifa works with these emotions. goat. is sensel ess slaughter. the babalawo. we use the left (linear) hemisphere of our brains almost exclusively. that sh apes most people's attitudes about sacrifice. When an animal has been used to remove illness or misfortune. In Ifa. The act of anim al sacrifice is pure feeling and energy. . blood sacrifice is usually undertaken only for m ajor problems and for initiation. They're not wrong. no matter how skilled or learned. To the Ifa devotee. One must understand the threads of the universe if one h opes to rearrange them. its flesh is not eaten. We would never needlessly harm an animal. " they defend themselves against the heightened emotion that accompanies any tho ughts of death. it is done with reverence and respect. sacrifice has been used to access that world of power. We tend to live in an emotional middle zone. more than actual concern about the death of the animal. It can only be experi enced. can accomplish very little. . or pigeon for the life or well-being of another human. I believe that they are in denial of death. When we w itness or take part in an animal sacrifice. But that is the point. it is not possible to modulate or co ntain our feelings. It cannot be intellectualized. in every culture and every religion. we may ward off i ntense pain. When it becomes necessary to offe r a rooster. We would never. Though animal rights activists who disapprove of what we do undoubtedly m ean well. under any c ircumstances. Since the beg inning of time. In our culture. W ithout that mutual respect. that. In their zeal to "protect. for the animal and the individual. and not animal sacrifice. I think that part of our fear of sacrifice is actually fear of fe elings. and no one participating in one can fai l to be touched and changed from its power. in harmony with and respect for t he planet. rarely allowing ourselves to experience profound feelings of any k ind. sheep. I want you to thank the animal for giving his l ife for you. When the animals were brought in and the b abalawo reached for his knife. As I stood back and watched the babalawo begin his sacrifi cial prayers I was no longer afraid. I cou ldn't identify exactly what it was. and I want you to clearly state the problem you need solved. I no longer felt as if I were being forced to witness death from some impersonal viewpoint. He had taken the head of the animal and was holding i t firmly between his hands. Suddenly." he said. a major Yoruba orisa." Well. with respect and humility. the anima l will be skinned and prepared for cooking. but it was some combination of dread and won der at what my own reaction would be. in Ifa only a trained holy person (babalawo. with understa nding and acceptance. marriage. The animal is made kosher when the rabbi lets its blood while offering prayers to God. that stripped me of my spectator status and added to the almost overwhelming fe ar that was bubbling inside me. I sensed its life and energy. or energy. And as in the Jewish tradition. Yet. everything changed. Ifa i s very similar to the Hebraic concept of kosher. 38 THE WAY OF IFA . As his knife slipped effortlessly into the jugular and the animal's blood flowed out. "I want you to touch your forehea d to the forehead of the animal. The meat of that animal is thought t o carry powerful ase. Instead.moment such as childbirth. a kind of horrible dread rushed through me. I was filled with a combination of sadness and gratitude. "Philip. as my head mad e union with the animal's head. or the opening of a new business. and is good for all who partake. I was about to receive Yemonja/Olukun. or priest) who has been initiated into the use of the knife can perfo rm the ceremonies. the indiv idual eating the kosher food is supposed to acquire the spirituality of the sacr ifice itself. and th e ceremony involved animal sacrifice. I attended my first animal sacrifice about a year after my fi rst reading. The act of making someth ing kosher was not intended to be restrictive but rather transcendent. Then the babalawo motion ed for me to come forward. Would I get sick to my stomach? Would I ge t dizzy or faint? Would I have nightmares afterward? These and dozens of similar fears ran through my mind as I forced myself to watch. In this. when I bent over and pressed my forehead to the animal's. in cluding blood sacrifice. the kosher slaughter of animals for food or the Crucifixion. Though it would be many years before I experienced knowledge of rebirth. SACRIFICE 39 . for the first time in my life. this was the first glimpse tha t made it possible. I was neither frightened nor appalled. I saw death not as some horrible event t o be dreaded and feared but as an integral part of life. I w as filled with feelings that would take a lot of sorting out. After the ritual. Whether it was the sacrifice of a rooster or the Pasc hal Lamb. we believe in demonstrably improving the lives of those we guide by many means. authentic religious practice has always included some form of blood sacrifice. but I knew that th e experience was positive.I could feel the energy and power that only life's blood can provide. In Ifa. Equally im portant. FOUR /////////// DEATH AND REBIRTH 41 . their hands upon us in burial.K eni hu we gbedegbede Let us behave gently. K eni leju pelepele that we may die peacefully. —OYEKUMEJI . K omo eni le n owo gbogbogbo that our children may stretch out he n i sin. 42 THE WAY OF IFA . he was furious. Only Orunmila took acti on. "I will return your hammer on the condition that you swear never to take my children before their time. Indeed. while Icu was distracted. Our history teaches that at first Icu clai med his victims at their preordained time. women. and he is said to claim his victims throug h the use of a hammerlike instrument." Orunmila countered. it raged for hundreds or perhaps thousands of years." Icu shouted." Orunm ila replied. but with one condition. So I have reached a solution. until finally Orunmila realized the logic in what Icu said." "If people do not d ie. "How will I know your children?" "They will wear my ide (bracelet) on their left wrists. Orunmila was not willing to concede. and children from the earth capriciously." Orunmila began." I DEATH AND REBIRTH 43 . If people never died. "Icu. "You have no right to take people before their time." "Anything!" Icu shouted. "Well then. Finally he summoned the d esperate and chastened Icu to his compound. But it is also true that you cannot remove people whe never the mood strikes you. but they were also afraid to interfere. "you were charged by Oludumare to take those whose time has come. I will return your ham mer to you. but sometime in the dimmest past he b egan to take men. he ask ed. Most of the o risa were angry. And so the argument raged on.n Ifa. One day. Orunmila refused." replied Orunmila. "I must have my hammer. the earth would be unable to feed them all. He stormed his way to Orunmila's house and demanded that the hammer be returned. but pausing. the earth will die!" Icu responded. the earth must perish. When Icu discovered that his instrument of death had disappeared. Death is known as Icu (E-kew)." "I promise!" Icu said. It is true that if humans do not d ie. "I have thoug ht long and hard about returning your hammer. Orunmila snatched leu's hammer and hid it away. and instead you have been taking humans anytime it pleases you. Still. "No. fed and blessed by the babalawo. "Why." To leave before we have attained tha t particular wisdom and knowledge is disruptive. when Ifa believe s in blood reincarnation. Ifa teaches that "Earth is the mar ketplace and Heaven our home. In so doing they guarantee that Death. agotun O ba ataye ma tuu Bee dele aye Bee gbagbe orun Aye loja Orun nile E o jiyin E o ja bo Oun ti e ri Oyeku-Ogbe.To this day. If you come to the world and forget Ikole Orun Note that the world is just a ma rketplace Whereas Ikole Orun is our permanent home. we return "home. sh ould Icu visit early. Ifa followers wear a two-colored. Many of my godchildren have asked. The world is a marketplace Ikole Orun is our permanen t home. Cast divination oracle for Oludumare The perfect organizer of the world. beaded bracelet. we visit Earth for specific learning and growth experiences. In the intricate structure o f rebirth. will respect his pact with Orunmila and not return until t heir preordained time. both from a time and from a learning perspective." Aye loja Orun nile A difa fun Oludumare. would it be such a tragedy to die before your time?" I t's a good question with an important answer. and causes us 44 THE WAY OF IFA . and when they have been achieved. Premature death interrupts the cycle. on their left wrists. which contains destiny. When the time arrives for a spirit to return to Earth through the conception of a new life in the direct blood lineage of the family. It is likely that the Catholic concept of limbo. your next child can be Babatunde!" It is this understanding that a llows us to feel sorrow at the passing of loved ones along with the joy that. by the life it lived this time around. however. including the migration of the soul from one body to ano ther—its destiny determined. we do not believe in reincarnation in the usual sense. Reincarnation also includes concepts such as karma. One could return as any kind of matter—a toad. "Well. To understand the importance of a "proper" death. The spirit that returns does so in the form of a guardian Ori. The teachings of Ifa are significantly different. After expressing his sorrow at my loss. we can provide for their return. which is rep resented and contained in the crown of the head. and Sotunde (the wise man returns) all offer vivid literal evidence about the Ifa concept of familial or bloodline rebirth. There is no simple guarantee that your grandfather or great uncle will "come ba ck" in the birth of your child. This is not to be confused with one 's spiritual Ori. but instead refers to the coming back to Earth of one's personal blood Ori through one's new life and experiences." Too often t his is interpreted to mean "you make your own life DEATH AND REBIRTH 45 . it is essential to understand the significance of rebirth. In If a. one of t he component entities returns while the other remains in Heaven. is an adaptation of this ancient idea. Yetun de (Mother returns). One's guardian Ori. or coming back as a more or a less highly evolved being. th rough our children and our children's children. he jovially s tated. In Ifa we constantly remind the devotee that "you crown your own head. Reincarnation implies a number of conditions. a mus hroom. We believe in rebirth within the family. in large part. I remember calling my friend and teacher Afolabi Epega sho rtly after my father died. in which the soul is trapped in a never-never land between Heaven and Hell. represents not only the spirit and energy of one's previous blood relative but the accumulated wisdom he or she has acquired through a myriad of lifetimes. The Yoruba names Babatunde (Father returns). Jabatunji (Father wakes once again).to metaphorically lose our place in line. Ifa teaches that we all have a "perfect twin" or double. or a stone. Agutan kan. if he gives birth to us in full. Okuko kan . Abo ati Ako bayi: Agbo kan. Ki o baa le se bee dandan. if she gives birth to us in full. you continue the process. ati beebee lo. or Ori. Bee ni aye nbisii ti won si nre sii. There is no child-bearing woman who cannot give birth to Orunmila. children become the greatest blessing in ou r lives. you increase the knowledge. Inevitably we shall in time give birth to him in turn." Although that is true. Through the act of creatin g children and the cycle of rebirth. ti o wipe: Oun maa m'O run bo wa si aye. Agbedo-ayiye kan. bioba bi ni ni pip e. Our father. Akuko-adiye kan." Throug h ancestor worship and offerings you can access or take advantage of the accumul ated wisdom that has been given you since conception. Oun maa mu Aye lo s'Orun. 46 THE WAY OF IFA . For this. Baba eni. Bopetiti. Ewure kan. it means much more. Ifa ni ki o ru ohun-gbogbo ni mejimeji. A daa f 'Orunmila. Our mother. a tun nbi Baba eni I'omo. The Odu Iworidi addresses this issue specifically: Kosi abiyamo ti ko l ee bi Awo I'omo Kosi abiyamo ti ko lee be Orunmila. There is no child-bearing woman who cannot giv e birth to an Ifa priest. and you provide for the continuation of the flow and for the "crownin g" of the next generation. O gbo o rubo.happen" or "you are responsible for most of what occurs. I nevitably we shall give birth to her in turn. It literally means "the crown of your head. DEATH AND REBIRTH 47 ." So. it is said that an individual can be buried only by those younger. Long life is such a requi rement for Ifa devotees that verse after verse of our poetry and prayers refer t o it. Their early deaths are often followed by another one a year or so later. replenish the spirit. Rebirth is the return of the soul as part of the inca rnation of a new blood relative. My own son. Their spirits. or those who died before their time. wore such an anklet. A famous Ifa prayer says. which has be en specially prepared by the babalawo. when i ts destiny has been fulfilled and the wisdom and experience of a lifetime accumu lated.What this means is that if your father or mother gives birth to you in full. without fear of death. In order to break the cha in of death. A small iron chain. It is the continuity and glue that provides the Ifa devotee with the ability to live life to its full est. but the ank let was placed on his left leg just moments after birth. whose half-brother died at nine weeks of age. Death is only to be feared when it occurs prematurel y. This will "hold the child to the earth" and prevent his or her dea th. known as abiku. som eday you or your children will give birth to them in turn. Dashiel. Indeed. then it is time to shed the old body. and in the distant past abiku. And when a body has grown old and tired. death is simply the passageway from the mark etplace (Earth) to Heaven. "May I know the blessing of b eing buried by my son. especially in unborn or very young children. and the hospital staff was informed not to remove it under any circumstances. the babalawo is usually consulted. and prepare t o return reborn and refreshed. a re said to be souls who are seeking to torment their parents. in Ifa. is attached to the left ankle of the chil d upon birth. The doctors at the hospital may have thought it strange. were given no formal funeral rites. FIVE /////////// THE DAYS OF THE WEEK 49 . Rituals for overcoming enemies or conflicts are best performed on this day. as well as Saturday. The second of the "witches' days. For any long-term goals one needs fulfilled. The famous herbal black soap used to dispel evil is not used on these days out of respect for the aje (witches). THURSDAY (Ojo Bo) Day of Fulfillment. as opposed to use. Wednesday belongs to Oya. Favorable on this day is prep aration. for rituals to the witches. a bad day to undert ake major projects and for the use of most charms. The day for settling differences. 50 . Monday belongs to Yemonja/Olukun. A perfect day for marriage. FRIDAY (Ojo Ete) Day of Trouble. Thursday belongs to Sango. For t he beginning of any long-term project. is inappropriate for most ritual sacrifices. A good day for chiefs by virtue of their inten tion to remain in one location for a length of time. Tuesday be longs to Ogun. The best day to perform rituals for prosperity or financial success. who are said to hold m eetings on Wednesday and Saturday. WEDNESDAY (Ojo Rir u) Day of Confusion. of amulets and protective charms. however. A good day to initiate new business ventures. Also beneficial for business and financial events. For digging the foundation for your home. A bad day for new undertakings or major projects of any kind." SUNDAY (Ojo Aiku) Day of Long Life and Tranquillity. F riday belongs to Osun. This is the proper day.Saturday belongs to Esu. SATURDAY (Ojo Abameta) Day of Evil Resolutions. This day. TUESDAY (Ojo Isegun) Day of Victory. Sunday bel ongs to Obatala.MONDAY (Ojo Aje) Day for Financial Success. A particularly bad day for travel or moving from one home or business location to another. Useful for long-range plannin g and the perfect day for preparation of amulets and charms for longevity and go od health. Like Wednesday. and the outsiders were subdued and driven away. hu man and God) prayed for prosperity of all kinds to fill the garden. The day was Monday. T heir combined powers were so great that whatever wishes the inhabitants made wer e destined to come to pass. As Oludumare had promised. There was one exception: Oludumare decreed that the wishes of the inhabitants must be positive in nature. and almost instantly the garden was filled with every conceivable kind of wealth. HOW THE DAYS CAME TO BE In the beginning of time. who had received wealth the day before. Oludumare (God) called all the orisa together into a s acred garden known as Ogbeise. he named the day Ojo Aj e. The next day Oludumare urged them to continue to pray for beneficial things. THE DAYS OF THE WEEK 51 . and in the chapters that follow. or the Garden of Command. the day of financial success and prosperity.E ach day of the week is associated with the qualities of one or more orisa. When they related their activities to him. you will be reminded of the days on which to make offerings. The wish imme diately came to pass. Immediately. This o utline should help you understand that specific orisa are chosen for specific ou tcomes. rushed inside look ing for more treasures. E su-Odara (the divine messenger or intermediary between human being and orisa. But those outsi de the sacred garden. The inhabitants of the garden decided to share their wealth with those outside and spent the entire day spreading their w ealth throughout the world. That night Oludumare inquired as to how they had spe nt their day. but those properly inside used the powe r of the sixteen sacred odus to command victory over the invaders. the wish was granted. The garden was ruled by the sixteen sacred odus that form the cornerstone of the sacred texts of Ifa. He also informed the visit ors that they would have only seven days to spend in the Ogbeise. Quarrels ensued. Offer ings to that orisa are best made only on the specified day. Co nsequently. Life inside the garden returned to normal. That evening they realized this was the best day they had ever witnessed. Early the next day they all prayed for a safe journey to their destination. the day of victory. This was Tuesday. when Oludumare reviewed their behavior. plants and flowers perished. they told him about the events. Every unfor eseen obstacle interfered with their progress. but because they had prayed for a safe journey. Instead. Finally. they had no problems reaching th eir destination. Indeed. Their wishes were granted and rain came to feed the new crops and the vegetation that had been destroyed by the dust storm. Due to the se events. they began to doubt they would ever return to their sacred garden. day of trouble or turbulence. however. he named this day Ojo Iseg un. Esu-Odara became 52 THE WAY OF IFA . The clarity and beauty of the Ogbeise was distort ed with dust and dirt. All the orisa were happy and continued to pray fo r all the good things in life. a powerful win d blew into the sacred garden. following the dust storm. On their return. he nam ed the day Ojo Asededaye or Ojo Bo. The d ay was Friday. Oludumare summoned Esu-Odara and informed him t hat he had decided that Esu-Odara could not control all riches and wealth on Ear th. The day was completely ruined as they fought to overcome each difficulty.At day's end. It was Wedne sday The next day. the day of fulfillment. and nothing got organized. The distance they traveled was astronomical and the potential hardships severe. the day of confusion. They were so involved with the storm that they forgot to pray. it was a different story. Those inside spent their ent ire day cleaning and washing. those inside prayed for rain and fo r order to be restored. trying to keep their possessions from blowing away . Early on the third day. The day was Thursday . On the sixth day. they summoned all their powers and were able to fight their way back to the Ogbeise in the dead of night. Oludumare named the day Ojo Riru. Oludumare named this day Ojo Ete. Oludumare then informed them to prepare for a long journey the following morni ng. They all vowed never again to undertake a journey like this on that day again. he himself would regulate their flow and disbursement through sacri fice and ritual. When Oludumare came that evening. When they informed Oludumare of their happiness. two. if he should prog ress. the day of three evil resolutions. if he should survive. Oludumare named this day Ojo Abameta. Esu was thrice defeated. the day of longevity. Esu called together all 401 inhabitants of the garden and proposed the following: one. THE DAYS OF THE WEEK 53 . On the sevent h day. All quarrel s were settled. because they had violated one of the rules of the sacred garden: they had prayed for evil thi ngs to occur. They all prayed for the se events. including Esu-Odara. Because of this. They were all happy o nce again and ashamed at their selfish behavior of the previous day. He informed them that their wish could not be granted. Realizing he alone could not defeat Oludumare. The day was Saturday. and the order of the orisa was established forevermore. not positive things. he would cease to progress in life. At the end of the day. he could never join them in their lives and works. The day was Sunday.angry that responsibility was being taken from him and challenged Oludumare. Olud umare would never survive the power of all the orisa pitted against him. three. Oludumare came out full of life and power. He began to shower blessings o n all the orisa that had opposed him. Oludumare summoned all 401 orisa together in t he Ogbeise. Oludumar e named this day Ojo Aiku. . 55 .SI X /////////// IN THE BEGINNING. I I I II II II II I —O KANR AN/EGUNTAN (SACRED ODU THAT SPEAKS OF CREATION) 56 . sheep. S ome carried money. told Orunmila to "sit quietly because the most important thing is in the snail's shell. and various essences they were to carry to Earth. Orunmila got up and went straight to where Oludumare sat. and all of them were struggling for what they believed to be the most valuable contents.200 co wries and to use the sacrifices to entertain visitors. Oludumare's me ssenger. Orunmila met the other irunmoles at the terminus of the road leadin g from Heaven to Earth and asked them what was wrong.. Then Orunmi la dipped his hand into the snail's shell and took out a net. He sent for them so that they co uld carry his treasures to Earth." Thus Orunmila sat patiently watch ing the other irunmoles take away all the wealth. talking through his trumpet. a potful of soup. fowls. The cock began to spread said earth. When the irunmoles assembled.ludumare. A third time he reached into the shell and brou ght forth a five-fingered cock and threw him on the net to spread the earth on t he net and the water. 57 . of Ifa). and 3. h e was welcomed heartily and entertained with food. Because of this kindness. They were asked to sacrifice a large lump of p ounded yam. the single God. pigeon. took the snail's shell from under his seat. or texts. They responded that the ea rth was covered with water. When the messenger reached Orunmila. He dipped his hand inside the shell a second time and brought out ea rth. Oludumare's messenger rea ched all 401 irunmoles and delivered the message. assembled all his wealth in one place and sent his mes senger out to summon the 401 irunmoles (supernatural beings from Heaven. many kola nuts. some other things valuable to them. but none of them entertained t he messenger with the ordered sacrifices. the messenger disclosed to Orunmila that he should not be very anxious about carryi ng the treasures because the most important one was underneath Oludumare's seat. they were told of Oludumare's message. 256 of whom became the sacred odus. which he cast upon the water. water O INTHE BEGINNING . property. and there was no place for them to land. which he cast upon the net. After they left. some food. and departe d for Earth.. 58 THE WAY OF IFA . is to this day called Ifa-Wara in Ile Ife. god of hunting. They are the energy from which all of nature derives. It was they who made Earth habitable for hum an beings. Osun. as the first person on Earth. including Ogun. and the world expanded. The place wher e Orunmila stood. to communication with him. Orunmila. their departure left a gap or void between human be ings and Oludumare. Orunmila himself descended and commanded the small land to be e xpanded thus: "Be expanded quickly. They joyfully received their portions. the irunmole are the only clear pat h to Oludumare. and. god of creation. The 401 irunmoles descended after Orunmila. Obatala. Esu. He did not allow any of the irunmoles to descend onto the land until he had accepted all that they had b rought with them and gave to them what he saw fit. Osonyin. Individually an d collectively they serve as the medium through which Oludumare imparts to human kind his scientific knowledge of nature in general and his esoteric knowledge of words.was moving backward. They were the link between human beings and Oludumare (Go d) at the creation of the earth. and decreed the world be expande d. Ososi. god of justice. These irunmole were not born of Earth. Orunmila. and the ground was spreading. god of medicine. reverently called god o f intelligence or knowledge. There was great joy in Heaven. Be expanded quickly. and they are the only link now. god of metals and creativity. Sango. How could human beings continue to communicate with God? The logical answer was that the spirits or energy of the irunmole would be invoked to carry messages. who created the land and first tread upon it. accepted only 256 of them. The irunmole were those supernatural beings from Ikole Orun (Heaven) w ho first visited Ikole Aye (Earth). Once they had brought Oludumare's treasures to Earth. who m ade it possible for the irunmole to descend to Earth. When it seemed the work was g oing too slowly. most intelligent of all. Be expanded quickly!" H e stopped. river goddess. known as Ifa. From that time until now. Because they had ac ted as mentors and teachers. god of thunder. no r would they die here. the irunmole ascended to Ikole Orun (Heaven) and did not return. was the alias of Esu-Odara. These included their tools. orisa of thunder. Osonyin. epo (red palm oil). also known as Ela (the Pure) and the only irunmole to have brought down the wisdom of Oludu mare through the teachings of Ifa. Sango. orisa of ase and opportunity. Olailu. 59 .Everything considered. is invoked through a clay pot or vessel filled with sacred stone s from the river. is used to call his spirit. from the sacred palm tree ope Ifa. is invoked with ofun (chalk). edun ara (thunderstone/celt). To this day. bitter kola was one of his favorite foods. or the media by which they had descended to Ikole Aye or ascended back to Ikole Orun. such as t he ope Ifa. red palm oil was a medicinal antidote for his annoyance. orogb o (bitter kola nut). and as you learn about the major orisa in the chapters to come. Today the yangi. INTHE BEGINNING . Invocation is a powerful tool for p ositive change. it seemed logical for human beings to invoke the spirits of the irunmole through the medium of the objects most cherished by them during their tenure on Earth. orisa of herbs and medicine. and Oriki Oko. which is used extensively by Orunmila as well a s others. who moved about with a stone. lead. their images. is invoked with the ose (double-headed ax). Obatala or Oosanla. or sacred fo rtified palm kernel. it will become clear why certain orisa are called for specific problems and how this came to be. There are many other examples: Ogun. He was the town savior. and others. or sacred palm tree. Osun. . sent by Oludumare to teach humans blacksmithing and metallurgy. The double-headed ax was Sa ngo's symbol of office during his time on Earth. is usually summoned esoterically by using iron ob jects or the mariwo (palm frond) as objects of invocation. among others. Esu. or sacred stone that represents Esu. thunderstones are created when lightning strikes rocks. is invoked through the ikin Ifa. orisa of cr eation. orisa o f sweet waters. or a small metal bell. . Orunmila. the orisa ar e invoked through these same sacred objects. Elegba. has ere (his image) as w ell as the mariwo (palm frond) for calling his spirit. PART TWO /////////// THE WAY OF THE ORISA 61 . Ajiki. Forces. —MORNING PRAYER OF THE BABALAWO 62 . Ibikeji Oludumare. A-p'ij o-iku-da medicine. we are futile. Perfect in the House of Wisdom! My Lord! Infinite in knowledge! For not knowing thee in full. My Lord. Thou Equilibrium that adjusts World Olowa Aiyere. A-to-i-ba-j'aye Thou the Immense Orbit that averts the Oro a-bi-ku-j'igbo day of Death. Almighty to save. Second to Ol udumare [God]. Mysterious Spirit that fought death. Agiri Ile-llo gbon. To Thee salutation is first due in the A-tun-ori-ti-ko sunwon se morning. He who knows thee becomes immortal. Oh. reconstruct the creature of bad lot. Lord. amoimotan. Oluwa mi. Amo-i-ku. Ogege a-gb' aye-gun. the undeposable king. if we could but know thee in full. A-je-ju-Oogun. Thou are far more efficacious than Obiriti. Orunmila! Witness of fate. Odudu ti ndub ori eme re. A ba mo tan ib a se he. Oluwa mi. all would be well w ith us. Thou art the One whose exertion it is to Oluwa mi. A ko mo O tan kose Repairer of ill-luck.ORUNMILA ORUNMILA! Eleri Ipin. SEVEN /////////// ORUNMILA 63 . EBOS FOR ORUNMILA Offerings to Orunmila are made only at the direction and under the supervision of the babalawo. 64 . he left behind his spir itual self in the form of the sacred palm nuts used by his priests. is absol ute. it is unthinkable to embark upon any major task without first consulting Orunmi la to ascertain whether or not the proposed action is wise and to glean its prob able outcome. he returned to Heaven and vowed never again to return to Earth. tired and disappointed with the behavior of h umans. Orunmila was also the witness of fate and knows the likelihood of all future events. Catastrop he followed. did not. as expressed through his priests. Orunmila left Earth for Heaven. This time. Many. Again. those who followed his teachings and performed the proper sacri fices prospered. the conception of a child. as humans had no way to identify the correct course for future acti ons or to repair the problems created by past mistakes. It is said that he lived on Eart h for many years but that one day. or treatment of a mental or physical illness without seeking the guidance of Orunmila through the babalawo. Ifa teaches that Orunmila was attendant at the act of creation al ong with Oludumare (God). Because of this. Only the extremely foolhardy would go ahead with anything as serio us as marriage. Once more. Once more.ORUNMILA /////////// mong the orisa. Orunmila retu rned. a new business venture. In the Ifa tradition. however. so that he would not have to return. babalawos are both literally and figuratively in touch with Orunmila and can access his knowledge of future events. however. Through divi nation. Not only can A 65 . equivalent to the Christian belief in Holy Scripture. the word of Orunmila. are most applicable to the client's situat ion or problem. But the Almighty God would requite him ma nifold. a nd hence which tales and information. It is neither chance nor accident. It came to pass Bara. healer. And all the deities would also repay him amply. 66 THE WAYOFTHE ORI5A . he can prescribe the sacrifices necessary to assure a favorable outcome." meaning that the client and the specific odu were meant to come together at that particular mome nt. Many of the sacred odus help explain the role of Orunmila as diviner. Theft can never suffice us.the babalawo forecast the likely outcome of the event. and instrument for change. it came to pass. He was warned that he would do marvelous acts of kindness. he is asking Orunmila to indicate which particular odu. except our own hon orable labor: This declares the Oracle to Orunmila When he set out from township to rural areas. Carl Jung would have called it "synchronicity. He is maker of miracles: When our own handicraft suffices us R eliance is never placed on theft. through communicatio n with Orunmila. But that he would be repaid evil for good. They as ked what it was that was coming to pass. but. They must memorize literally thousands of odus—each of which represents a specific tale or myth—and demonstrate their understanding of them. Agbonniregun. When the babala wo casts the opele (the chain of halfseed shells) or "pounds the nuts" (uses the ikin for divination). He is prophet: O runmila prophesied. Priests of Orunmila must undergo years of training and elaborate initi ations. He answered that it was the blessing of wealth foretold. He took care of her. Orunmila stopped the concourse of mourners and raise d the dead to life. There Death was intimidating someone. The deceased. wo! Death fled away in fear of Orunmila. They all acclaimed Orunmila. and he restored his limbs. and she was delivered safely. "All hail to His Majest y!" Orunmila got to another place. woroji. borne in a coff in. The albino'-s skin became restored to normalcy." I f I catch sight of Plague I would best him in combat. Ela binds it Declared oracle for Orunmila.He saw a lame man. touched his skin. He called back the man and asked why he was ungrateful. The lame man failed to express any gratitude. He is a doc tor: Ela (another name for Orunmila) looses it. Plague took flight to avoid Orunmila. Woroji. Orunmil a began to sing as a challenge: "If I see Death I would crush him in a fight. He met people where somebody had died of an illness. Saying that the patients he treats Will all receive complete cure. Orunmila called him back And asked why he failed to be grateful. was about to be buried. saying. He found a woman laboring of child. He saw a hunchbacked man. He saw an albino. ORUNMILA 67 . The hunch on his back dropped to the ground. and touched his hunch. A woman. Obujo kan. Ifa ni hi o ru ohun-gbogbo ni mejmeji. Yet it is he who rectifies unhappy destinies. He casts. Abo ati aka bayi: Agbo kan. Oun maa mu Aye lo s'Orun. Ela Iwori it is who obstructs him. Here is an example of a divination and how the babalawo would use it. O gbo o rubo. Bee ni aye nbisii ti won si nre sii. When the ta boo breakers of Akila spoiled the town. A daa f'Orun mila. a tun nbi Yeye eni I'omo. unable to bear childre n. a tun nbi Baba eni I'omo' Yeye eni. Bopetiti. its king. Ewure kan.He is a savior: Ela Wori it is who saves the world from ruin: When the world of Obalufe became confused. with a remedy: Whenever Elegbara plans to turn the world upside down. ati be ebee lo. comes to a babalawo for divination. Ki o baa le se bee dandan. Ela Wori it was who restored order into it. ti o wipe: Oun maa m'Orun bo wa si aye. Bopetiti. Ela Iwori receives no money. Akukoadiye kan. This is what it says: Kosi Abiyamo ti ko lee bi Awo I'omo Kosi Abiyamo ti ko lee bi Orunmila. Baba eni. Ela Iwori it was who put things right fo r the people. Ela Iwori receives n o kola nuts. Agutan kan. and the sages of the town were baffled. Ela Iwori it was who came to the aid of Oluyori. Agbebo-adiye kan. The odu is called Iworidi. bioba bi'ni ni pipe. bioba bi'ni ni pipe. 68 THE WAY OF THE ORISA . When day turned into night in the town of Okerekese. There is no child-bearing woman who cannot give birth to an Ifa priest. Orunmila listened. he was told to offer everything in twos. if she gives birth to us in full. and sacrificed. The odu refers to the client's pr oblem. what to sacrifice/ offer. and so on. Thus the earth became fruitful and multiplied greatly.) I will then recommend appropriate offerings and the best day of the week o n which to make them. Each of the following seven chapters begins with a list of the qualities of the "children" of that particular orisa. May you find in the orisa examples of the strength and wis dom you'll need to pursue your life path. one male and on e female. Our father. I will take Earth up to heaven. inevitably we shall in turn give bi rth to her in turn. ORUNMILA 69 . Thus: one ram and one lamb. There is no child-bearing woman who cannot give birth to Orunmila. O ur mother. Ifa was consulted for Orunmila. and what changes the client must make. Orunmila can provide help for virtually eve ry human problem. obeyed. The babalawo will then cast again t o find the specific sacrifice necessary to accomplish this. one cock and one hen. Divination will spec ify which orisa must be placated. heeded. (Onl y through divination by a babalawo can your guardian orisa be absolutely determi ned. when he said: I will bring H eaven down to Earth. But only through consultation with Orunmila is the babalawo a ble to identify and offer solutions. These lists should give y ou a good starting point for identifying your own personal guardian spirit. So that he might successful ly accomplish his task. inevitably we shall in time give birth to him in turn. It states that she can have children. if he giv es birth to us in full. one he goat and one she goat. lojo o junto. Thou delivered the babalawo s of the town from being sta rved. Esu-Odara majekebi pa mi ate e beebee. Iwo nikiijeki ebi ilu yi ree. to Odu Osetura lori erupe-agbede tiabuwale. I am the physician of the town. efun ati osun. Eye kan fo feerefe-o-wole li aape ajeomo Olukun-son-de Oba Oluboomi. Ao maa fisa Igede naa biatipee ni biyi. Esu-Odara thou established this town. 70 . Owu dudu ati funfun niki a papo ft sooro soke ninu He. iwo liote ilu di yi do. kiadaa porno efun li owo otun lati ft te odu O se. Iwo nikiijeki ebi kiopa Omsegun ilu. kiadaapomo osun li owo osi pelu erupa naa lati ft te tiodara fun Ifa yi. Eyo ataa re meje ate awe Obi kan niki a maaje ft fun un nibiti a sooro si.I II I I I II I II ELEGBARA/ESU Akakanika li aa pe Ifa. I a m the herbalist of the town. ao sa Igede tiowa loka yi bi a ti pee sibiyi sori erupe (ebu) naa. Alapasappa-ijaka lu is the name given to Esu-Odara. Akakinika le aape Odu. Ogo Ow oni. I am the babalawo of the town. A c. Akakanika is the name given to Ifa. Esu-Odara. Alapasapa-i jaka lu liaape Esu Od ara. Thou delivered the physicians of the town from being starved as well as th e herbalists. Ewe Ifa naa: Ewo Abomoda kan. don't let me be starved. Emi Adahunse ilu yi ree. Don't let me be without we alth or wives or many children. Alakakanika is the name given to odu. ebu (erupe agbede) aro. EIGHT /////////// ELEGBARA/ESU 71 . 72 . Chili peppers. rooster. Red palm oil—a staple of all orisa with the exception of Obatala—is often poured on Esu or in front of his image. This is my own daily prayer to Esu.CHILDREN OF ESU WILL ENJOY YOU WILL HAVE TROUBLE sex having fun large groups of people and parties travel good food wine or liquo r cigarettes or cigars dancing brightly colored clothes costumes many friendship s within their own gender communications movies and theater functioning in confined environments being monogamous taking orders working with in a large corporate atmosphere being on time being structured dieting quitting smoking or drinking sticking to a formal exercise program being bored YOU WILL H AVE A HIGHLY DEVELOPED SENSE OF right and wrong humor practical jokes getting even sensuality EBOS FOR ESU As one of the pantheon of Ifa warrior orisa. And please close the paths and doors and roads of tho se who would do me. Many devotees begin each day by sprinkling cool water on or in front of Esu as a way of "cooling" his temper and asking for pleasantness in their own day. or those I love. harm. rum. recited while I am in the process of making the offering: Esu. Pigeon. please open my paths and doors and roads and the paths and doors and roads of those I love. peppercorns. and jalapenos are all suitable offerings t o Esu. Esu's day is Saturday. or beer are highly favored by him as well. A strong cigar. gin. Esu enjoys highly spic ed foods. and male goat are all offered to Esu. both good and bad. and similar forces. children. through sacrifice . illness. The good ajogun control wealth. a portion belongs to Esu. These forces were divinely endowed by Oludumare to be either good and generous or bad and evil. mental unrest. serves as messenger between humans and the other orisa and between humans and God. love. The world is split wide open. Esu serv es a dual purpose. He is also one of the most powerful. ki a mu t Esu Kuro. Whatever sacrifice is offered. and so on. the beneficial as well as detr imental forces of the universe. Nothing can go forward without his help. The world is split open without anybody to sew it. The evil ajogun control deat h. Cas t Ifa for the six elders Who were coming down from lie Ife. loss. wives/husbands. 73 . Esu has all the ajogun at h is command and can be kind and generous if approached positively or can unleash the demonic forces of the evil ajogun when provoked. An Ifa priest will chant: The world is broken into pieces. Esu. The world is broken w ithout anyone to mend it.EIGHT /////////// E su (pronounced A-shew) is the most misunderstood of the orisa. They were asked to t ake care of Mole. in human existence. He comes first in all c eremonies and must receive part of all offerings. Bi a ba rubo. With this ability. Esu rules through the ajogun. success. Esu is in charge of these as well! As in all thin gs in Ifa.They were told they would do well If they made sacrifice. they are logical responses to the behavior of those he deals with. Esu is in charge of those consequences! To those who work with and not against the natural order of the universe." The decision to wear a crown or a dunce cap is a personal matter. Rather. OSE MEJI The importance of Esu is clear. 74 THE WAY OFTHE ORISA . These missionaries confused Esu's ability to trick a nd punish those who do not sacrifice with an innate predisposition to do so. t he work of "a devil. in his tricolored hat. one-third red. Devotees of Esu often refer to him as "Baba" or Father. yet the first Christian missionaries were convin ced that Esu was the Devil. and Esu awaits your decision. It will not be acceptable in heaven. Esu's own cap is often the subject of his myth ology." Yet. His apparent contradictions are not contradictory at all . walked down a road between the two offending f armers. Fro m a Christian viewpoint of divine forgiveness. who had failed to sacrifice. but he does not reward the undeserving. If the sacrifice to Es u is not made. one -third white. Esu. who "sacrifice" in both the liter al and the philosophical meaning of the word. but he does not punish capriciously. the individual "crowns his own head. Esu rewards. and individuals have opportunities for co ntrolling their own destinies by working with natural forces—the failure to contro l one's own destiny is seen as an act of gross stupidity with potentially dire c onsequences. A famous Yoruba story centers around two farmers. Esu does punish. the actions of Esu toward those w ho ignore their obligations might indeed seem extremely harsh and unforgiving. both good and bad. in the Yoruba cosmology— in which the universe contains all possibilities. both neighbors and frie nds. "Did you notice the fellow in the red hat?" the first farmer asked. the potential is unlimited and the rewards beyond comprehension. and one-third blue. They are known as Esubiyi (son of Esu) or Esugbayi (one claimed by Esu). As the oba was ready to sentence them for fighting. worn on top of the worshiper's head. where each told his story. "No. and a p hysical fight began. "there was a fellow who passed this way. The two were dragged before the local oba. ELEGBARA/ESU 75 ." insisted the first." replied his friend and neighbor." retorted the second." "You're wrong. 1950. you're being insulting. c. the insults increased. And soon."No. but his hat was blue and white. Esu suddenly appe ared Onagbara Esu mask. the hurrying. soul. money.and explained that it was he who had caused their problems. He is rampantly sexua l. and he h imself enjoys every minute of every day. but more than. wives. Logemo o run. Moderation is a characteristic of other or isa. because they had not sacrificed. he w hose greatness is everywhere manifested. A-nla-ka lu. hopefully. jealousy. and he wants it now. that enables your paths and doors to open quickly when you need them. breathing. Esu's powers allowed him to control or limit the excesses of evil. plague. He travels instantly anywhere and ever ywhere in the world. depending upon our behavior. the inner energy and power that allows us to access the right side of th e brain and use its powers. This is in no way meant to suggest that Esu is some solemn dispenser of justice. fighting. Esu's ability to appear instant ly is one of his many magical attributes. pestilence. He loves music and dance costumes and l aughter. and long life. husbands. Esu makes available to the men and women who dwell on Earth the blessings o f the good things and the orisa that symbolize them. illness. that would be as f ar as possible from the truth and totally at odds with the Yoruba paradigm of li fe. sudden one. whose powers would otherwise have been unlimited. Though 76 THE WAY OF THE ORISA . Zorba the Greek could well have been Yoruba. and loss. A-tuka-ma-se-sa The indulgent child of Heaven. not Esu. for Yorubas believe that life i s meant to be enjoyed. or spi rituality. and it is his speed that carries the sacrifice to Oludumare . he who breaks in fragments and cannot be gathered together! Esu is also the possessor of divi ne ase. Ase is similar to. te mper. was learned. He wants what he wants. aura. he created Esu's powers. He loves good food and wine. The lesson. palpable flow of energy that can either in crease or diminish. It is the enjoyment of life that Esu symbolizes. It is a living. children. disease. and after he created such blessings as love. Indeed. It is believed that after Oludu mare created such evil things as death. and every male Esu figure contains either an upward spike of hair or a spike of iron to symbolize his constant phallic capacities. By controlling the powers of evil through sacrif ice. Papa-wara. The femal e has medicine bottles for a hairdo. Imodi.Pair of Esu figures. The male figure is Esu as hunter. Nigeria. ELEGBARA/ESU 77 . He is a real and powerful energy source. and a white candle will be lighted for him. The male figure will generally clasp swords. he was depending 78 THE WAY OF THE ORISA . Gin or rum should be spat upon his face. Be careful of what you ask. And close the paths and doors and roads of those who would do me or those I love harm. in the mythology of Ifa. Each Saturday." This simple prayer covers a mult itude of possibilities. the female will clasp her large. like all orisa in the Yoruba pantheon. "To destroy your enemy. I know you hate this s ubstance. When an individual receives his E su. Esu can never be bored. your ase—a gift from Esu an d contained. One of t he famous stories regarding Esu is how the trickster can occasionally be tricked . Remember. yet should not prevent you from asking for specific prob lems to be solved or desires to be fulfilled. in your saliva—will combine with the liquor he receives. Esu. He uses trickery and illusion to both punish and reward . spears. palm kernel oil is something that Esu simply hates! W hile rubbing the oil onto the figure. Then you may ask of Esu. A devotee went to his Esu and began rubbing palm kernel oil on the figure. grant him his wishes!" Though in Ifa we believe that our wishes are more likely to be rational and not destructiv e if we are integrated and fully aware of ourselves in relation to the universe. it is equally clear that we should be careful not to act capriciously. and if it were up to me.usually symbolized as a male figure. milkfilled breasts. or fly whisk (symbols of magical power). the actual Esu shrines in Nigeria consist o f both male and female Esu. As the ol d Chinese wisdom goes. in part. He will easily and willingly provoke conflict or mischief among others simply t o get some action going. I would never give it to you. in this way. the man said. it carries with it certain responsibilities. Esu is not a toy or game . He is a master of herbal magic and medicine. contains both male a nd female characteristics—just as all humans contain both. but so-and-so i nsisted I give it to you. Now . "Open my paths and doors and roads and the pat hs and doors and roads of those I love." Having placed the forces in action. Esu must be fed. "Esu. to asted corn or grains can be given in a dish. Red palm oil should be rubbed into his surface or poured in front of his figure. The tuft of his hair was just visible. But in the greater sense.upon Esu to visit his wrath upon the man who supposedly instructed him to give E su the offending substance. YORUBA PRAYER Huge and small. Rather. Esu walked through a groundnut farm. He would no t have been visible at all. go od or bad. does not tempt you or encourage you to m ake the wrong choices. the individual w ould quickly clean the palm kernel oil off Esu. If it had not been for his huge size. Standing up. generous or selfish. Esu slept in a nut At last he could stretch himself. un like the Christian notion of the Devil. there are n o contradictions at all. He. of your own volition. Once Esu had accomplished his task. wrong into right. choose the wrong ELEGBARA/ESU 79 . for Esu represents choices—your choices. That you see the m as limited is simply your perception. Having thrown a stone yesterday. You. Lying down. Esu slept on the verandah But the verandah was too small for him. caring or cruel. tall and short. He kills a bird tod ay. Esu slept in the house But the house was too small for him. he cannot look into the coo king pot. replacing it with red palm oil t o soothe and placate the orisa. Too sma rt can be dumb. Esu knows that limitlessness really exis ts. active and inactive—just a few of the seemingly co ntradictory facets of this powerful orisa. he rewards you for making the right ones. can be big or small. his head hits the roof. loving or self-absorbed. as this handsome prince of the Yoruba pantheon. When yo u. Personally I wouldn't try to outwit Esu. Esu turns right into wrong. Cruel? No. If we cut down the trees of ancient forests. If we place dunce caps on our heads. "Life can be fun. he uses these same actions to punish and point out your foolis hness." If we survive our mistakes." his se nse of justice is greater than any orisa other than Obatala and Ogun. they are the ex amples that will hopefully erase our ingrained sense of foreboding. we learn from them. simply real. Neither he. we must remove them. a nd helplessness about life and our role in it. rewar ding. poll ute our waters. And his fr ee-wheeling life-style and love of merriment are not contradictions to that sens e of justice any more than are any of his other actions. and poison our air. fun-loving. "fo rgives. and loath to be "tied down. If we sacrifice. impotence. the results will be as harsh and definitive as any that Esu could conceive. and exciting if you make the right choices. that may be Esu's most important mess age.course of action. Esu says. Though carefree. That is Esu's role. 80 THE WAY OF THE ORISA . we prosper and survive. nor the universe we are part of." How sad that most of us were raised to think that the "right" choices preclude personal enjoyment and satisfa ction! As messenger between God and human. Rather. Ogun Ikola a gb a gbin. Ogun of Makinde. Four is Ogun's num ber. He gives them to you. the owner of the house of money. the owner of innumerable houses of heaven. There are seven Ogun who belong tome: Ogun of Alar a it is who takes dog. Dog is his special friend and co mpanion. the owner of the house of riches. Qrisa ti o wipe t O gun ko to nkan a fowoje suen igba aimoye. Ogun gbena-gbena er an ahun I o maje. Ogun on He owo. —BLESSING FROM AN OGUN 82 . on il kang un-kangun ti mbe I orun. Ogun of Onire always takes ram. Ogun Onire a gb agbo. olona ola. Ogun. Ogun of the knife [surger y] takes snail. T Elemona ni gb esun-su. a gba Kemberi. That of Elemona it is who takes roasted yam. Ogun Akirin a gba iwo agbo. Ogun has old age. Ogun Makinde ti Ogun I ehin odiBi onhoba gba Tapa a go Aboki. Whichever divinity regards Ogun withou t respect will eat his yams with his hands [without a knife].OGUN Ogun meje I Ogun mi: Ogun Alara ni gb aja. Palm frond [mariwo] is used to invoke him. Or takes an uku-uku. Ogun of Akirin take s ram's horn. or takes a kemberi. He has longevity. He has immortality. Ogun of the artisans eats the flesh of tortoise. He has time of blessings. which is Ogun outside the compound walls— He either takes a Tapa or takes an Aboki . A gba Uku-uku. He has noncorru ption. NINE /////////// OGUN 8J . black or dark cigars . In the event of surgery. 84 . cayenne. 151-proof rum. Peppers in any form. once in a while. buy six diffe rent kinds of beans. honey are all suitable offerings. Leave the meat by a railroad track. If you are buying a new car. or attempting to sell one. Because he is the orisa of metal. Ogun's day is Tuesday. You may include onions and ga rlic as well. highly spiced foods. gin or vodka. red palm oil. Place this on a plate and offer it to Ogun for a successful outcom e to the surgical procedure. Rooster and male goat are also offered. and Tabasco sauce. purchase an inexpensive cut of meat at the supermarket. Soak them overnight.Ogun could be your guardian orisa if you are attracted to metals ide have a profound sense of prefer the woods or mountains to the sea or the countrys right and wrong una that others expect are quick to take offense you to do thing s for them enjoy physical things have trouble sharing prefer small groups to you r personal feelings large crowds get fuzzy-headed over prefer to do rather than the opposite sex talk about doing tend toward a strong physique EBOS FOR OGUN Ogun. there are two particular ebos that refer to his domain. Take the raw meat a nd rub it on all four tires of the automobile while asking Ogun for his protecti on and blessings. and the next day fry them in palm oil with plenty of pepper. a warrior orisa. and. likes all things hot and spicy. We are not comfortable with him. returning from his exploits as a w arrior. Ogun. he looks for hospitality from the group. All he is greeted with is silence and a 85 . are careful to lay a bottle on its side once it is empty so that no confusion or harm will befall them. one of the most famous tales of Ogun tells of a time when he was walking through the woods and came upon a gr oup of his godchildren or followers sitting in a circle. The men only giggled. Thirst y and tired. all followe rs of Ogun. he reached down for a bottle of wine. During their Orik i Festival. Having satisfied his anger. For example.OCUN /////////// O gun is a difficult orisa energy for Westerners. hot and weary from his journey. Ogun realized that the men had not been rude b ut simply had nothing to offer. as verbal communication is not allowed. Ogun drew his sword and beheaded each and ev ery one of them. O gun. They had obviously been partaking heartily from the many palm wine bottles that dotted the landscape. It is this white-hot anger at real or imagined injustice that i s most difficult for Westerners to understand and control. as well as many other orisa worshipers. the townspeople enjoy their food and palm wine in absolute silence. From this moment forward. Instantly. becomes lost in the forest and stumbles upon the Oriki gathering. This is particularly true for women. and in the contrition of the moment. only to find it empty Bottle after bottle provided the same results. Ogun threw himself upon his sword and rose to Heaven. looked down at the men and asked for a drin k. Anot her story of Ogun takes place in the Yoruba town of Ire Ekiti. on occasion. thr ough social pressure and parental and societal expectations. C hildren of Ogun must understand the totality of their energy and not just its ex plosive side. and considerate. well behaved. As it turned out. Years ago. as it turned out. So instead of getting angry or speaking out early on. Here was a beautiful teenager who had. and he kills the innocents." many children of Ogun learned to repress their primary energy source to the point that they are sometimes conf used. on the surface at least. learned to repress her instinctive responses. A passe rby enlightens him as to his whereabouts and about the silence of the Oriki Fest ival. it is essential that you do something to get it off your chest when you feel it. Ogun falls upon his sword and is received into the earth. He realizes he has slaughtered his own people.certain hostile stare. To do this you must first examine the odu that brought Ogun into t he world. As a result of years of being scolded. or put down for "reacting. they simply e xploded in the kind of inappropriate behavior that brought her to me for help. It is this precipitous beh avior that disturbs most educated people. T he children of Ogun must not repress. 86 THE WAY OF THE ORISA . Overcome with remorse. And the higher our economic and educati onal status. she repressed her instinctive orisa reactions until. for the most part. disciplined. was that she had physically attacked another girl and had hu rt her quite badly. This repress ion tends to have the most damaging effect on women. This infuriates Ogun. Her problem . Her readings contained several references to male orisa warrior energy. We are raised. a lovely young girl was brought to me by her mother. Ogundameji. the more ingrained is this behavior. Though it is not appropriate to lop off th e head of someone who cuts you off in traffic or makes a pass at your spouse. to b e polite. and it can even be extremel y dangerous. The fact that the two had been competing for the same young man only slightly mitigated what had become an involved legal ordeal for the you ng girl as her former friend's parents pressed charges. with children of Obatala or Yemonja. there were similar occurrences in her past. He was told that he must always go about with his sword because that was his fortu ne. Enikeji tun dupe.Alagbara ni napkun Ade li o difa fi'Ogun. lehin gbogbo eyiti won so fun un. The first thanked him and requested that he cut open a footpath from where they were to his town and said that he would enrich Ogun's life if he did. at which point Ogun took his sword and cut the fi sh in two. and a roasted yam. He was thirsty after this and wen t to the river to drink water. Ogun agreed. He further said that Ogun would receive valuable things that would give him con fidence. orungbe si ngbee. a loner by nature. Ogun niki awon mejinaa nu suuru ki won lo pin oja naa ni He. o fiada tiowa ni owo re da eja naa si meji fun won. kiomaa muu Iowo kaakiri. is a fierce war rior of brute strength. the orisa of iron and metals. Yet the odu t hat incarnates Ogun into this world is not an example of his OGUN 87 . a cock. He was told to eat roasted yam. Ogun's forcing of the compromise on the men by cutting the fish in two is a good example of this and confirms his divination. Nje ojo ti—Ogun ti da eja si meji fun awon meji ti nja li a tinpe ni Alagbara ni nsokun Ade divine s for Ogun. eki ni so pe Iwonran ni oun ti wa. won ko. The other man also thanked him and made the same request. Ogun. he saw two figures fight ing over a fish they had caught. which had indicated that his sword would enrich him. o ri awon meji kanti nji nitori eja kan ti wonpa. The first man told him he came from the East and the second from the West. a ni ki oje esun-isu naa. Prop erly used. No orisa man has ever gone to battle without invoking the powers and protection of this mighty warrior. He advised them to be patient and to go home an d share the fish. o ni owono y oo te opolopo inkan ti oju ko niifi pon on kiotoo de odo oun. a miki o ru. 0 ni: Oun nfe kiofi agada owo re yi laona wa de ilu oun. They ignored him. He was advised to sacrifice a cutlass. He did so. this sense of justice and strength can lead to beneficial results and rewards. akuko-adiye ati es un-isu. Ogun ni oun gop. Ifa mi: Agada ye ni Ogun maafise ise Oro. ojee. ekeji si so pe ni Iwald ni oun ti wa. Ekinni dupe lowo re. o bee ki o masai la ona wa da ilu oun bakanna. bi o ti mu m i tan. Agada. 0 ni oun a soo di Olono. o lo si odo lo mu omi. and he has been known as Ogundameji since the day he cut the fish into two. As he finished drinking. worn on top of the worshiper's head. southwes t Nigeria. 88 THE WAY OF THE ORISA . 1950. c.Mask of Ogun in his hunter aspect. In Nigeria. and his creative energy is as powerful as his warrior s elf. For some of us this would prove an unb earable burden. and pleasures are taken intensely and quick ly. and f armers. not the impetuous primal force. Work is what they both enjoy and do best. the task he was assigned by Oludumare. as with all orisa qualities.tremendous potential for physical action on every level but a call for compromis e—an example of the diplomat. or counselor. takin g wine. For Ogun and his children. Ogun's nature is both vital and violent. too often the Ogun archetype is depicted as an almost brutish lout. he is the creator with it. Ogun has many fac ets and aspects. by nature. But let me emphasize again that Ogun is not only the orisa of metal. and war as his daily fare. oaths have been taken by swearing on a piece of metal representing Ogun. Each was dependent upon the orisa of metal for success in his trade. an extremely hard w orker. Even through the British occupation. It is often in the process of break ing down that new things can be created. His creativity can take the form of teacher. He is the father of iron. and. there will be no retirement to sandy beaches. or calamity. accident. This is an essential lesson for the children of Ogun. It is his ability to work almost ceaselessly and with little rest that al lowed him to create civilization. Ogun is also concerned with ethics and justice. Fo r the children of Ogun. In the mythology of the syncretized versions o f Ifa. hunters. t here will always be something more to do. Portraying him as the diplomat is mean t in no way to diminish the raw power of this orisa of metals. it is simply the way things are. in ancient times his ch ildren could be classified into three major categories: warriors. women. the British courts would accept this form of oa th within their courts. mediator. OGUN 89 . for untold year s. in part. Ogun is. as such. and hoes are among the implements that represe nt Ogun. instead. This was. knives. the down side is that their work is never done. but for children of Ogun. It can also take the form of warrior. inventor. Yet. arrows. spears. there is an up side and a down sid e. Sti ll today. . without help. loss. or disappointment that Oguns tend to hide or deny. to no avail. Oguns are also highly sexual and would tend to have more than the average number of children. It is emotions like sorrow. will find their resolve melting away over a member of the opposite sex. Ogun. that the whole world would always request him to pave the way for them. Oguns. the orisa of sexual love and money. which." I believe this relates as much to the emotional pressures Oguns will have to bear alone as to any physical threat. for. w on ru ebo naa Olofin lo ri ebo naa si igun merin aye. Okalegbongoas ofun-kiio di vined for Ogun. Finally Osun. "A single chain link does not break. a ko niigbo iku re laelae. If you are a child of Ogun.The thing that is the most difficult for Ogun's children to come to grips with a lso comes from Ogundameji. took her five scarves and pot of honey and went near 90 THE WAY OF THE ORISA . as Ogundameji states. He was advised to sacrifice four rams and four large covered cal abash so that he might not die. All the other orisa pleaded with him to return . civilization c ame to a halt. you would be well advised to keep the si ngle link with you at all times. who are normally clearheaded and dete rmined. Children of Ogun. will tend to hold th eir emotional pain inside them. sugbon kosi eni kan ninu won ti y oo baa duro ro ti ara re. If there is one Ogun weakness. gbogbo ay e li o miamaa bee pe: kiobawon tun iwa won se. but no one would share the sorrow with him in his life. Okelegbongbo—as'ofu n-kilo li o difa f'Ogun. This is not to be mistaken for anger. the odu that brought Ogun to Earth. Children of Ogun often carry a single chain link in their pockets. it would have to be the opposite sex. is easily expressed by the great warrior ori sa. Without his tools and metals. ewure merin ati igba ademu merin ni ebo. A famous Ogun tale explains how Ogun had tired of everyone's constant demands an d left civilization for the forest. perhaps because of their solitary nature. as I have clearly pointed out earlier. won ni: biobarubo. Agbo merin. and perhaps that is why their sorrows will seldom be understood or shar ed by others. . is more than able to handle the physica l universe. She did not call to him or look at or for him. It was then that Osun reached into her honey pot and spread the ho ney on Ogun's lips. an d all other metals. from surgeon to jewe ler. followed Osun back to civilization. and life for the people of Earth could once again progress. Osun pretended not to notice him and continued her dance. architecture. From cab driver to construction worker. until he was just inches away from this allur ing creature. all should pay homage to the orisa in charge of their jobs. In today's world. Ogun. Slowl y he crept from his hiding place. surgery. Ogun was transfixed.to where Ogun was hiding. she began a sensuous dance with her scarves while occasionally dipping into he r honey pot and placing the nectar on her shiny lips. virtually hypnotized by the beauty and sensual ity of this beautiful orisa. from miner to pilot. forgettin g his determination. Ogun is in charge of all weapons and modes of transportation. Instead . and gold. OGUN 91 . It was too much even for this warrior orisa. Closer and closer he crept. silver. It is a wonderful place where orisa is enthroned. He wakes in white clothes. Worshiped Father: Yemowo's husband! Orisa delights me as he is in place. We shall state our case before Obatala in heaven. 92 . O sun n nu ala. —YORUBA PRAYER TO OBATALA Banta-banta n'nu ala! . He r ises in white clothes.OBATALA Aorofol me Obatala I Orun. Imm ense in white robes! He sleeps in white clothes. Otinu ala aide Ba nla! Ok o Yemowo! Orisa wu mi m budo Ibi re lorisha kale. O ji n nu ala. TEN /////////// OBATALA 95 . " allowing the liquid inside to drain into a glass or c up. we tend to run "hot." What this means . milk. rice. honey. Rub this liquid firmly into your scalp. and because we are often prone to fee ling the excesses of stress and deadlines. 94 . and cookies are all acceptable fare to this somewhat physically delic ate orisa. but the blood is never place d on the stones of Obatala. A simple way of reli eving this pressure is to purchase two coconuts. in simple terms. bread. Liquor is never offered and is a strict taboo for Obatala. or igbin. is that we get overburdened or overloaded with work or respon sibilities and begin to react badly to the mental pressure. shea butter. particularly large African land snails. Obatala's day is Sunday. White doves are offered. Ask Obatala to bring you peace and tranquillity while you are do ing this. SPECIAL EBOS FOR OBATALAS CHILDREN Because the children of Obatala (mysel f included) must take care of their heads. Kola nuts are also acceptable. Obatala is not offered pal m oil. Leave the liquid on your hair for several hours or overnight. coconuts. mild ciga rs. with particular emphasis on the crow n of your head. The calm ing effects are profound. Punch two holes through the "eyes. are a delic acy for Obatala. Snails. Unlike every other orisa.Obatala may well be your guardian orisa if you enjoy watching the news you are more cerebral you are always analyzing other people s behav- than physical ior and motives you love ideas you need periods of you have a stro ng sense of being alone justice and honor you prefer to stay home your nerves ar e easily rather than travel you have difficulty with you prefer small groups to highly spiced foods large parties you have more than people seek out your opinyo ur share of headaches and head colds you prefer to be monogamous you prefer clas sical or "quiet" music to rock or rap EBOS FOR OBATALA Cool water. Offer one to Obatala. From that moment in time. they became his om o orisa. Because of his trust in Obatala's sense of duty. and are sacred to him." Though only Oludumare could give life to human beings.OBATALA /////////// batala is king of the orisa. and clear thi nking. And. After a suitable number were molde d. Some of the figures were missing arms. attention to detail. In one sense he is the most rational. cripples. and those with all their appendages intact still showed imperfections somewhe re. and pe rsonal integrity. his children. and other deformed persons. co me all the dwarves. the clouding or distortion of this clarity can have disastrous r esults. Tho ugh Obatala's clarity is essential to his accumulation of wisdom and his dispens ing of justice. hunchbacks. and from Obatala's transgression. O 95 . from that time on. With all the oris a. One day Obatala overindulg ed in palm wine and while intoxicated proceeded to ineptly and carelessly mold a group of these human figures. Oludumare would appear and breathe life into them. He also r epresents the pure and calm way to transcendence. Obatala is p robably known as much for his weaknesses as for his strengths. because of the incredible remorse Obatala felt. justice. He is the essence of purity. One of the classic myths in Ifa has to do with Obatala's "fall from grac e. most linear of the orisa. enormous strengths are balanced by equally powerful potential weaknesses. In Ifa mythology. others leg s. it was one of Obatala 's tasks to mold from clay the human figures. Oludumare did not examine the figures when he paused to breath e life into them. So. He was wearing white cloth but did not heed the palm oi l warning. He got drunk. Palm oil separately. Obatala's energy is derived from clarity and peace. and emot ionally 96 THE WAY OF THE ORISA . For the chi ldren of many of the orisa. I recognize that we in the West grow up thinking that everything s piritual is a parable or allegory of our everyday lives. He was told to clothe himself in white cloth. He obeyed but sacrificed only halfway. so too can his weaknesses lead to our own emotional or physical failure. like myself. In the sacred text of Ifa. it is invariably true that the children of Obatala must be careful regarding overindulgence or substance abuse. and 20. white cloth separately. They are our specific and detailed instructi ons for tapping into and using our nonlinear energy. Korisa yana ire lo nio! or "May Obatala cre ate for us a good work of art. stable. it is essential that this tale be tak en seriously. calmne ss. and Oya have almost instantaneous call on virtually unlimite d emotional energy. Os un. Yemonja.000 cowries.Pregnant women will be heard to say. We are continually rushing off to something. He was told to sacrif ice: white wrapping cloth. the persistence of such conditions over a long period of tim e cuts them off from the energy they need to remain productive. In our s cientific and technological world there is little time for introspection. this constant activity and pressure does not interfe re with their ability to access and remain strong from their other sources of en ergy. snail. He was advised not to drin k palm wine at all." For those who. just as Obatala's posit ive attributes can geometrically increase our potential and accomplishments. and peace. Though children of Ogun. was divined for Obatala wh en he was coming from Heaven to be enthroned in the world. One of the reasons Obatala's children have so much trouble with alcohol and drugs is t hat they are the most linear of the nonlinear orisa." He was told to wear it into the world. and palm oil splashed and stained his clothes. Sango. Obatala himself was war ned of this when he descended to Earth. find this orisa of w hite energy to be their personal guardian. clarity. but the qualities of th e orisa of Ifa are not allegorical. He then sacrificed a snail and at last vowed never to drink these wines in shame. "White cloth is the dress of the orisa. In relatio n to the palm wine tale. Odu Otura-tut u reads. For Obatalas. Obatala con trols the head. alarm. and ethical und erstanding. When the head is "safe" it wi ll provide the strengths of reason. They may be tempted by drugs and alcohol as ways of achieving that peace. Though they can certainly deal with the social m ilieu and even thrive in it for short periods. it will erode their abili ty to accomplish the tasks for which they are uniquely qualified. As the rush becomes greater and the pressures mount. and disrupt one's everyday life. planning. For that reason the children of Obatala must be careful about th eir heads in both practical and spiritual matters. In nature. it has enormous power but u ses it judiciously rather than capriciously. lives on the mountainside. Perhaps another reason why his children enjoy the woods. though the children of Esu. you should take this warning quite seriously. If they attempt to. and mountains is that they need to avoid prolonged expo sure to the sun. Similarly. and Sango can party all day and night. It is long lived. humility. and is basically shy. The chameleon lives on low br anches in the forest and OBATALA 97 . If you are a child of Obata la. In order to achieve a healthy state it is again essential that those who a re guided by Obatala construct a life that includes rest and quiet periods for b eing alone. Obatalas are most comfortable in the woods or mountains and should p lan their vacations there because their primary energy connections can best be r eplenished from these sources in nature. gorilla. Oya. bu t these means will always be ultimately destructive. those who are guided by Obatala simply can't handle it. and it successfully lives a life un bothered by other animals. Obatala is symbolized by the chameleon. When it is "hot" it will confuse. hills. Under these conditions children of Obatala who are unaware of how to tap int o orisa energy will instinctively look for ways to mute or dull the constant inp ut. some contemplative time. The elephant possesses many of Obatala's characteristics. clarity. Even large gro ups tend to "frazzle" Obatalas. as should be the children of the white orisa. and elephant. the children of Obatala must know when to back off and seek some time alone. The gorilla is one of the most intelligent of animals . the need for nonl inear sources of energy becomes more and more desperate—and less and less accessib le. Osun.balanced. One of the oldest life forms on the mountain. The igbin has great importance thro ughout the mythology of Ifa. He prefers to use reason and wisdom to accomplish his goals. for others. or breads are often offered to the 98 THE WAY OF THE ORISA . As children of Obatala must guard against loss of sight. But if one is too intransigent or refuses to "s ee the light. Its down side is that Obatalas tend to "administer" justice on a continual basis! Often the children of Obatala will n ot recognize that they are constantly passing judgment. Some pe ople have assumed that this aspect is simply an extension of his role as "king o f the orisa. head injuries." In actuality. The land snail. Obatala will make his lif e vastly more comfortable by eating blandly and sensibly. Making it eve n more annoying is that they are almost invariably correct! What Obatalas must c ome to grips with and learn to recognize—if they are to use their strengths in a p roductive fashion— is that everyone need not always do things in the most efficien t manner. This ability to make cool. Frankly. He was chosen by Oludumare to make the right decisions. yam . most efficient is not necessarily best. Indeed. its cool secretions and blood are powerful medicines for cooling a nd treating one's head. rational dec isions is a primary attribute of Obatala. and its ability to change color and avoid capture is l ikened to Obatala's wisdom for accomplishing the same thing. The chameleon's survival and defense is base d on cunning and stealth. the medicinal value of the land snail's soothing secretions cannot be overestimated. Obatala uses no magic. or igbin. pressure to find the mos t efficient way of doing something would just detract from their enjoyment of it . for the children of most other orisa. rice. Though the warrior orisa will deli ght in hot peppers. and cerebral accidents. also has a special affinity for Obatala. cayenne. honey. Obatalas must learn that. Milk. it just doesn't occur to them that you might not want to hear that there is a "better" route to the store or a more efficient method for accomplishing your task." Obatala's companion Esu steps in and punishes for him.has a special affinity for Obatala. Obatala's stomach is as delicate as his head. and spices of every kind. it is his coolness of thought that caused Oludumare to appoint him administrator of justice. Obatala is also the judge. of having so much knowledge. Yet whatever particular path of Ob atala you are destined to follow. and his need to avoid alcohol and drugs. In one of his female paths he is known as Ochanla. Yet his humor. like all other aspects of his existence. an old and wise fem ale. Ob atala possesses and dispenses great strength. bananas. is unique t o him. that laughter becom es an extension of understanding. and fresh fruits. All this is in no way meant to imply that Obatala or his children are in any way effete. the general characteristics will remain the sa me. It is simply an acknowledgment tha t in his specificity as an orisa—and all orisa are different—his strength is derived and nurtured through a much different process. Laughter replaces anger. His is the humor of having seen so much. In still other s he is the teacher or in charge of the head. suc h genuine understanding and empathy for the human condition. he remains an orisa with a great sen se of humor. tolerance replaces im petuosity. Obatala has both male and female aspects. His children would do well to adhere to a milder and more reasoned diet as well. OBATALA 99 . In others he has a propensity toward shells or making money.shrines of Obatala. his inherent judgmental behavio r. along with coconuts. Despite Obatala's need for periods of quiet. SANGO On'-ile ina! The Lord of the house of fire! A da ni niji One who causes sudden d read! Ina osan! Noonday fire! Ina gun ori He feju! Fire that mounts the roof and becomes glaring Ebiti re firi se gbi! flame! The murderous weight that strikes the ground with resounding force! —YORUBA PRAYER TO SANGO 100 . ELEVEN /////////// SANG O 101 . Sango also enjoys spicy foods. 102 . are a standard offering. except for the bitter kol a nut. When you make your offering ask Sango for the speci fic help you need.Sango may well be your guardmusic ian orisa if you are extremely articuyou often set the trend for you love dance and people either love or dislike you your friends or family you can talk people into you are highly sexual whatever you want you love the co lor red you are always looking you have a quick temper ahead at the probability you are physically of people s actions attractive you have had experi you enjoy p hysical activences with the dead you often have premonitions that come true you have strong reactions to thunderstorms you cut corners EBOS TO SANGO Six red apples. placed on a dish and set upon a shelf in your home . so a plate of peppers or a portion of highly seasoned chili would make an excellent offering. Sango's day is Thursday. If you are able to obtain kola nuts at a local specialty store. Sango is the only orisa that does not take kola nuts. This candle can be any color (other than black). Rooster and ram are blo od offerings to Sango. be certai n that you specify bitter kola for your Sango sacrifice. available at African food stores. but a wh ite candle is most commonly used. but it is not necessary. is a staple that can be offered as well. It is often pleasant to light a candle at the same time y ou make your offering. make your offering during a thunderstorm. Some traditions recommend a red candle for San go. Red palm oil. If it is possible. which was later to bear her name and her mystical power. it was a skill he learned from his first wife. no ritual act to him can be con sidered complete without an offering to her as well. He used this power to topple Sango and drive him from Oyo. felt such contrition at his p revious dictatorial behavior. and when the predicted conflict actually took plac e. Sango's path. of Oyo. but Sang o was so remorseful over the mistakes he had made. Indeed. Because he is the child of Yemonja. it was Gboonkaa who emerged victorious and with greater power than before. whose verbal rage transmuted into the thunder for which he is known. But in fact the gift of lightning was not originall y his. or Ala fin. Oya. In the mythology that depicts Sango as the fourth ruler of Oyo. But the best-laid plans of even futu re orisa sometimes go astray. He is best known as the ori sa of thunder and lightning. Gboonkaa and Timi. that he S 10J . Oya. the generals would destroy each other. It was also the mystical Oya who advised him on the p lot to manipulate his two powerful generals. She had urged him to return to the grasslands near th e Niger River. into mutual conf lict. Oya assured him that in so doing. Sango's loyal wife .SANGO /////////// ango (pronounced Zhan-GO) is both the child of Yemonja and a former king. he was married to the beautiful and powerful Oya. I t was Oya who provided him with the magic medicine for the secret of producing b oth thunder and lightning. followed him into exile. is inextricably intertwined with Oya. l eaving Sango the unchallenged ruler of Oyo. both as man-orisa and later as orisa-man. Sango was always a man of quick and vociferou s temper. Sango priestess in front of a family altar filled primarily with Ibeji (twin) fi gures in honor of generation upon generation of twins in her family. 1950. 104 THE WAY OF THE ORISA . Perhaps more than with any other orisa. nobody was found hanging there. San go and his children are simply born manipulators. His strategy sometimes goes awry. which he wields in battle. in his act of remorse and contrition. And they are in constant demand SANGO 15 0 . Because of Sango's ability to solve prob lems. the born leader. The king did not hang. and. Sango's energy is intense and powerful. He is known for his double-headed ax. so too were its greatest con artists! Part of this is explained by Sango's great gift of gab. they will do it only as a last resort. the quintessential strat egist. Sango. but their problem-solving capacities q uickly sweep their troubles away. it applies to a wide spectrum of capabilities. Children of Sango can be hypnot ic speakers. from Mark Anthony to William Jennings Bryan. Bu t though best known as a warrior. When those who had been his followers heard o f his fate and rushed to see his body. Sangos love nothing bett er than to plan ahead—to set the stage and pull the strings necessary to produce t he results they desire. His fierceness is widely acknowledged. And though they will go to bat tle ferociously. one of the most popular prayers for this powe rful orisa remains: Oba ko so. Sangos who are in touch with their energy will get peopl e to do exactly what they want but leave them with the impression that they made their own decisions. and most fea r his wrath. Manipulation can surely be used for good or evil. Sangos using their energ y in a nonproductive manner can wreak havoc. in reality. lik e all energy. Sango is t he general. Omo Sango's lives seem to be more filled with difficulties than most. but over the many ye ars his knack for strategy has become highly refined and almost unstoppable. Sango's has a positive and negative side. Sango is.hanged himself from an aayon tree. had exceeded the human condition and transce nded to become Orisa Sango! Today. he and his children seem to be drawn to them. as in his earthly attempt to destroy hi s two powerful generals by pitting them against each other. were almost certainly omo Sango. The great political orators. Though history's greatest chess cha mpions were undoubtedly omo Sango. In fact. a gourd native to western Nigeria. if omo Sango are not careful. Her odu was Ose Meji. Sango's children communicate with their guardian by shaking a small gourd. too much of their time and energy will be consumed with other people's troubles . In these stories it is said that because of hi s inborn ability to sense future events Sango felt no need to use the physical e quipment and techniques and so traded them to Orunmila in exchange for the gift of dancing. they are psychokinetically controlled actions while in trance by the highest level of Sango priest. and then spitting it forth in a reflection of the lightning that is his counterpart in nature. among other ingredients. was serving Odo. Immediately after eating it she was to go to the nearest Sango 106 THE WAYOFTHE ORISA . Her sister gourd. The head Sango priest. and perhaps most impressive. Aking be. It is critical to understand that these feats are not s leight-of-hand or trickery. his eyeball removed. or magic. Early oriki (little prayers and storie s) suggest that at one time it was Sango who possessed the divination board and the secret of casting the future. assisted by other initiates. Igba. Feats of the supernatural are commonplace to Sango and his children. Many of Sango's supernatural abilities come forth during his display of p'idon .to solve other people's problems as well. or eleeegun. They also seem to have a natural affinity for and regular contact with the dead . at his annual festival. Sere sought the services of a babalawo to help her. found that she had no on e to serve. This communication became possible when Sere. beans and seeds of various plants. The babalawo instructed Sere on a certain herbal preparation that contained. was serving Oya. cut off. his tongue pierced with a n iron nail. or sere. These inclu de placing fire on their heads. and her other sister. They are dynamic substantiations of the powerful and violent energy that is Sango. holding it in their mouths. enters a trance and proceeds to perform a series of acts th at have been done precisely in this way since the beginning of time. She was told to prepare the ebo and to eat it. Sango's powers of em pathy and intuition cannot be overstated. leaving them insufficient time to travel their own paths. and then replaced in its socket. Often the priest's abdomen is pierced with a slender knife. The ram is symbolic of Sango. w hen Sango's followers wish to call upon their orisa. Her sound became Osesakasiki. Yet the association of Sango with the ram offers great insight into genuine Sango energy. included Ose's name in her call. Sango called out. You. As she threw herself befor e the shrine. they pick up Sere and shake her until the sound of Osesakasiki. Ose. which are designed to maim and kill. Ose. in her gratitude to odu Ose Meji that he had allowed her. but it does not seek to kill or destroy. The snake is regarded as Sango's messenger. Ose. The ram is also the primary blood sacrifice for appeasin g or invoking intervention by this powerful orisa. When his followers heard her st range sound they would know Sango was about to appear. the nuts and seeds she had consumed made a strange rattling sound in her stomach. I will dance through my re alm. yet it does not have the teeth or claws of a carnivore. and its horns are used for his altar. you will call them with your unique soun d. Osesikisaka. Sakasiki. you will say. Sere. It may give a nasty butt to those who offend it. Sikasiki. wherever San go went in his kingdom. transcends the moment and call s forth the potent energy of Sango.shrine and pray to the orisa. Today. he was preceded by Sere. Sere followed the instructions and. Osesikisaka. Sere. where she threw herself on the ground shouting the praises of Sango. The ram is quick an d determined. Sikasaka. upon eating th e sacred medicine. Sakasaka! Afterward. will always proceed me. There is no other in my kingdom like you. too. Sango heard this strange noise and was delighted with it. to find service. Its lightning-shaped body corresponds with Sango's most visible physical manife station. The crocodile is also closely associated with Sango because the loud cr acking of its reptilian eggs is akin to the thunder that accompanies Sango's SANGO 17 0 . went immediately to the nearest Sango shrine. is the constant companion o f this warrior orisa. or oshe Sango. The ax. Ins tead. known as ake Sango. San go became the male orisa of multiple births.and double-headed. the birth of twins is obviously a double blessing. Among Ifa devotees. The single-headed ax. For those who doubt the impor tance of orisa energy in the conception of children in general. any house or st ructure that is struck with lightning must be examined and cleansed by Sango pri ests before it can be safely inhabited again. This process cannot be completed u ntil the attending priest and his followers discover and remove the thunderstone that remains from the carnage. His children. As im portant as his axes are the thunderstones or celts that are invariably carried i n small leather waist bags by Sango priests. When Sango took his wife. Osun. Sango is highly sexual and tends to have numerous satisfy ing relationships. As children are the ultimate blessing of Ifa. ponder for a moment the fact that the Yoruba bear twins thirty times as often as the rest of the world! Sango energy carries with it the absence of ambivalence. Children of Sango are well advised to carry this teardropshaped stone. will be highly s exual as well. If you are a twin. she bore him twins. He is to male fertility what Osun is to female conception. But Sango is not only a potent force of destruct ion. your guardian or isa will be either Sango or Osun. From that time on. and the Sango an d Osun energy in the birth of twins in particular. What Sango and his children will never encounter is a person or a group who feels neutrally toward them. to his brass palace. both single. Sango is also the male deity for twins. the lives of omo Sango will be filled with people who look up to and follo w their every lead and 108 THE WAY OF THE ORISA .fiery bolts. Many tales abound as to how Sango destroys his enemies by hurling his bolts. He is a force for procreation as well. is much rarer th an the double-headed ax. and it is believed that each one that is dug up and found carries with it not only the mystical power of Sango but the accumu lated ase or energy of the vanquished enemy. that he is normally seen carrying. if in touch with their energy. Celibacy or long periods of abstinence from sexual activity would drain the Sango energy. which is said to be the residue from the thu nderbolt that Sango casts from above. after an almost unbearable series of confrontations. N ot the least of these was Ogun's loss of Oya. to the more handsome and social Sango. Each t ime Esu attempted to provoke Obatala into a conflict through insults and humilia tions. The first thing he saw was Sango's horse running wild after obviously escaping from confinement. his wife. where he recognized his old friend Obatala and be gged his forgiveness. Time after time he was confronted by the mischievous Esu in a variety of disguises. Each time Obatala heeded the advice of Orunmila and stoically continued o n his journey. For example. Obatala was planning a trip from h is kingdom of Ife to visit Sango in the neighboring kingdom of Oyo. it more likely stems from some primeval events in which Sango en ergy negatively affected several other energy sources. they will be based more on mutual fear than on respect. Finally. he arrived in the kingdom of Oyo. If he wished to avoid death he must be prepared to suffer a number of insults and indignities along the way. Obatala had suffered silently as instructed by Ifa and avoided de ath. and he should do so without complaint. Soon afterward a series of calamities struck Sango's kingdom of Oy o: crops failed. children died. the taciturn warrior orisa of all metals. it is important to understand that orisa energy is not only attracted to lik e energy but is often best balanced by an opposite energy. Sango c onsulted with Orunmila in order to save his kingdom. people fought. and Oyo once ag ain prospered. Obatala began his journey. So warned. and some are more (or less) likely to get alo ng. Sango himself hurried to the prison. Ifa informed him that the c ause of Oyo's trouble was an innocent old man who was being held in jail. Sango has a long history of conflicts with Ogun.with people who seem to have an inborn dislike for them. That is well demonstr ated in the mythic tale of Obatala and Sango. Although some orisa energies blend better than others. Ifa informed Obatala that h e could meet death on the proposed journey. The two reunited as old and close friends. They immediately took Obatala as the thief who had stolen the horse and unceremoniously threw him into prison. This dislike is more th an just casual. He managed to catch the runaway horse and was holding its reins when Sango's soldiers arrived. women could not conceive. Though relationships between children of the two orisa are possib le. He consulted with the Ifa oracle before undertaking the journey. SANGO 19 0 . and ceaseless energy of Sango. and calm of Obatala serve to balance rather than challenge th e spontaneity. almost feminine. urban omo Sango would do well to place a negative ion machine in their homes or places of business. are known as sons of Sango! Children of Sango often use the time d uring a severe thunderstorm to communicate with their primary orisa force. in a melding of technology with transcendence. wisdom. The beneficial effects of these negatively charg ed particles have even been substantiated by modern science! They are the reason we love to breathe the fresh. fashio n. this male energy is so forceful that all of his children. crisp air after a storm. The color red is favored by Sango and his priests. which seems in direct contradiction to the ultramasculinity of the Sango ener gy. These ions are simply a quantifiable aspect of the power and positive force of Sango. Indeed. anger.How can Obatala and Sango be such close friends with such opposite energies? The coolness. These negativ e ions—now replicable through electronics—are the residue that remains after the air is charged by Sango lightning. be they ma le or female. and. IIO THE WAY OF THE ORISA . Their hair is worn in a plaited. —IRETE OGBE 112 . to become rich and have many children.YEMONJA/OLUKUN Ategbe. o di Olomo ati beebee. Ategbe awo Olukun li o Ategbe. Ategbe. Olukun's difa f Olukun. a di olmo. won niadl Olukun was told to sacrifice a alaje. O Gbo o ru. Olukun did these things and nourished as predicted. mesan owo li ebo. O di sheep and ten thousand cowries Alaje. Aguta atu egbaa babalawo divined for Olukun. pigeons. Yemonja/Olukun's day is Monday. squas h. and flowers can all be used as offerings. streams. and palm wine are also acceptable. or the material objects oc ean people are drawn to you you are basically calm you have an exceptional. candy. rum. beer. melons. 114 you are sensual in a quiet rather than overt fashi . ine caring feeling for other people A you easily see another person's point of view re exceptionally protective about your children you nave a genu you forgive easily and often money is easy for you to you a you are slow to anger you prefer to stay home make but not your forewith your fa mily rather most consideration than go out and party emotional sustenance is you are attracted to more important than lakes. but seldom expressed.You may well be a child of Yemonja/Olukun if you love children . Sheep. particularly red or purple grapes. temper tor comfort and understanding on you tend to be slightly heavy EBOS FOR YEMONJA/OLUKUN Fruits. and cakes are all staple offerings. guinea fowl. Watermelon is a fa vorite of this deepwater orisa. raw or cooked fish. kola nuts. Palm oil. gin. hens. coral. Her male aspect is the powerful and often feared Olukun. in all orisa as in all life. Reme mber that feeling of overwhelming 115 . tree. To und erstand and connect with your Yemonja/Olukun energy you must tap the feeling of total peace and safety that the child feels sucking at its mother's breast. it is yours and mine as well. It is also told that from this action powerful streams of sweet water sprang from her breasts. All life is nurtured and sustained by her. s chizophrenic. Each and every one of us is part animal. The Sun descended upon and forcibly took Yemonja/Olukun. From this act. creating the freshwater lakes a nd streams of the earth. We are as much the water. You must always remember that t he orisa are forces of energy. the male-female dichotomy. part v egetable. It is not only the reality of Yemonja/Olukun. when Oludumare created Earth. It merely recognizes. This makes neither her nor him. Yemonja/ Olukun existed as the primal oceans on the earth's uninhabited surface. iron. It is in this sense that Yemonja/Olukun—like all the orisa—lives in us. or lion as we are human be ings. the light and the darkness. This description is wholly inadequate. fifteen orisa were born.YEMONJA/OLUKUN /////////// In the beginning of time. sources that exist not only in nature but in your own body as well. and Ye monja became the Mother of Earth. In her femal e mothering aspect she is identified as Yemonja. rock. the nurturer and the warrior. part mineral. nor their followers. Yemonja/Olukun is often referred to in the syncretized traditions as the personification of mo therhood. 116 THE WAYOFTHEORISA . Nigeria. from the main shrine of the palace in Oshogbo.Epa mask with figure of a pregnant Yemonja with baby on her back. 1950. " neither irresponsible nor res ponsible. each half is incomplete. Allow yourself to be swept up i n the complete and total love of the mother for her child. Once th e conception has taken place and the pregnancy has been completed. anger. Candomble. and it acknowledges that Osun's energ y would YEMONJA/OLUKUN 117 . and recall the relief. Motherhood is. and Yemonja/Olukun often takes over. In the New World syncretization of Ifa into Santeria. the mar ketplace and tornado. that pervasive security that enveloped and protected you as a n infant from the harsh realities of later life. It is only when you incorporate Olukun ener gy that you are able to feel the full range of your powers. th erefore. owner of all metals and instruments made from metal. Yemonja/Olukun has bee n split into two entities: Yemonja and Olukun. Osun's work i s done. an exceptionally important facet of the major orisa. too caring—often at the expense of their own well-bei ng. and wealth. The reverse would be equally true. or power to set things right. Ogun.peace and comfort. Joan of Arc was probably dominated by Olukun. Oya. If you can remember and touch these emotions. Though Yemonja/Olu kun is indeed the quintessential mother. sweet water. Feel both the pleasur e and pride the mother feels as well as her vigilant sense of protectiveness tow ard her young. love. peace. too nurturing. In her female aspec t Yemonja/Olukun is given credit for the birth of Sango. That particular power is left to her daughter Osun. In the orisa view of the universe this is neither "bad" nor "good. you will be close to con necting with the Yemonja part of your character. Remember the first nightmare that sent you fleeing into your moth er's arms. Indeed. orisa of thunder and li ghtning. she is not specifically in charge of th e act of conception. quite simply. you might not have the strength. and related traditions. She therefore hands her children over to Yemonja /Olukun to be raised so she can go on about her own pleasures. Those who feel that Yemonja alone is their guardian orisa tend to be too passive. and you have connected o nly with the Yemonja aspect of Yemonja/Olukun. It is simply the way things are. a long-standing Yoruba tale explains how Osun loves to conceive and have children but quickly tires of the responsibility of raising them. and Osun. and safety you felt upon being envelope d by her. If you sense that you are being taken advantage of. There is great danger in separati ng the characteristics of the single Yemonja/Olukun. ultimately be diminished by the twenty-four-hour-a-day nurturing of children. Ye monja/Olukun, however, would be sustained and enriched by the very same acts. In Africa, Yemonja is represented by the Ogun River rather than by the ocean as sh e is in the New World. Olukun has come to reflect the bottom or mysterious part of the ocean. To understand as much of the Olukun energy as possible, visualize the utter stillness and depth of the ocean bottom. Here, separated from the rest of the world's sound and light, is the domicile of Olukun. It is here that secr ets are preserved and kept, that the unknown is knowable, and that riches and tr easures of the world abound. If you can envision the enormous pressure, the utte r silence, the total darkness of this realm miles and miles beneath the ocean's surface, you can glimpse—however briefly— the ice-cold power and strength of the Olu kun energy. It is only sensible that Yemonja, the quintessential mother, the abs olute care giver and nurturer, the selfless protector, would herself be balanced and protected by an implacable and mysterious balancing force. It is when the c omponents are dealt with separately that one faces genuine danger. In the New Wo rld, babalawos who treat the Olukun energy as a separate orisa have begun to ref use to use the traditional ocean ceremony to initiate devotees into the mysterie s of Olukun. The traditional ceremony takes place in a small boat, from which cl ose contact with the orisa can be made. But in a series of apparently unexplaina ble accidents, many New World babalawos met their deaths by drowning while condu cting these ceremonies. The disasters became so common that more and more of the m refused to venture forth into the sea with their new initiates and now perform the initiations only on land. The African babalawo would sadly shake his head a t their mistakes. He would see that by choosing to deal only with the cold, impl acable Olukun energy, without the balancing force of the nurturing Yemonja energ y, the unknowing babalawo were stepping into an energy vortex for which there wa s no controlling or mediating force. By invoking only the Olukun aspect of Yemon ja/Olukun energy, the New World babalawos were unleashing uncontrollable and dev astating powers that often quite literally swept them away. Yemonja/Olukun, like her daughters Osun and Oya, carries the secret and promise of riches. The treas ures that exist beneath the wa118 THE WAY OF THE ORISA ters were literally the currency of ancient times. The cowrie shell and the othe r shells used as currency came from the rivers and oceans. Tale after tale infor ms the initiate of the potential wealth and riches that can be obtained by "prop er" dealings with the water orisa. A famous tale involves Orunmila, who, during a time when the water orisa were said to be angry with men, was informed in a dr eam to go to the ocean's shore and offer sacrifice. Others had been afraid to ap proach the awesome, angry ocean energy, but Orunmila did as instructed. After he offered the sacrifice, a huge wind began to whip the ocean into mountainous wav es. Suddenly one wave, so huge that it blotted out the sky and sun, rose directl y in front of Orunmila. He was afraid that he would be swept away to his death b y it. Instead of sweeping him away, however, the wave hovered directly over his head and then seemed to settle gently to the shore at his feet. As the water rec eded back into the ocean, Orunmila looked down to see mounds of pearls and preci ous stones left by the water. Once again, the orisa had been appeased and humank ind had been rewarded. Both aspects of Yemonja/Olukun can be seen through this t ale. The awesome power of the tidal wave, hurricane, or typhoon, all of which ca n sweep away human lives and works, is balanced by the caring and richness that the waters of the earth provide. Certainly without them we could not exist. So t he lashing fury of the ocean storm is balanced by the gently undulating waves th at rock us much as a mother rocks her baby. Witchcraft is also associated with t his water orisa, and though Yemonja/Olukun has the capacity for it, it is her da ughters Osun and Oya who are the practical and feared practitioners of the art. Perhaps Yemonja/Olukun's own awesome power makes the use of witchcraft unnecessa ry. This power was once put to the test by Obatala when the Olukun aspect challe nged Obatala for supremacy. Olukun issued a challenge to see which orisa could b e more spectacularly adorned; the winner would rise above the other in the orisa hierarchy. Obatala, using his wisdom, sent the chameleon to represent him in th e contest. When Olukun arose from the ocean, adorned with the finest jewels, the most incredibly beautiful garments made from the plants and seaweeds, the most unbelievable pearled shawl, he was shocked to look and see the chameleon dressed just as well. Diving back to the YEMONJA/OLUKUN 119 depths, Olukun constructed an even more glorious costume and swept upward to the surface. Once again, as he glanced across the waters, he saw the chameleon dres sed as well as he. Time after time this continued, until finally Olukun was forc ed to concede that he could not outdo Obatala. And, this being the case, Obatala maintained higher rank than Olukun. This myth carries with it the secret to dea ling with the awesome energy of Yemonja/Olukun. You must approach it with love, respect, and intelligence if you are not to be swept away in the whirlpool of pu re energy. The priests or priestesses and children, or omo, of Yemonja/Olukun ar e among the kindest and most easygoing of all the orisa energy. Their nurturing, female qualities can indeed be pictured as the surface waters of the ocean and rivers. The powerful Olukun energy lies in the bottom depths and will rise to th e surface only after much disturbance or interference. It will take a great deal to anger or infuriate a child of Yemonja/Olukun. They will, by nature, be forgi ving and understanding. In relationships, the children of this orisa can usually balance and do quite well with the more turbulent energy of Oya, Osun, Ogun, an d Sango. Female olorisa (children) will be family oriented and enjoy the tasks o f raising children and creating a stable home environment. Male olorisa will be excellent fathers, good and concerned providers, and caring husbands. Both will be less likely to be enticed by other energy sources than the children of other orisa. When matched together they may be considered "dull" by some standards, bu t according to the ideals and energy that motivate them they will be happy and f ulfilled. But this very tranquillity and calm, when pushed to its limits, will n ot only disappear, it will explode into a wrath seldom equalled by the more obvi ously volatile orisa. You can push quite far before an omo Yemonja/Olukun's ange r is unleashed. Should you threaten their children or spouse or the stability of their homes, however, that destructive energy will rise quickly to the surface and sweep the threat away. It is not a mistake to equate the Yemonja/Olukun ange r with the force of the hurricane, tidal wave, or typhoon. Each sweeps away ever ything that stands in its path. Once the destructiveness has passed, the 120 THE WAY OF THE ORISA In Africa. j ump over seven incoming waves as a ritual for health and prosperity for the comi ng year. the children of Yemo nja/Olukun wear necklaces of crystalclear beads and often carry fans sacred to t heir cult." Not a contradiction. fruits. Seven is the number most often associated with Yemonja/Olukun. The right side of the odu represents the male energy. Olukun the "masculine. Yemonja/Olukun is virtuall y the national deity. In Brazil. with their backs turned toward the ocean. and candies on sm all handmade boats. It is the relationship between the two that goes a lo ng way toward determining exactly what is happening in a client's life. YEMONJA/OLUKUN 121 . In Yemonja/Olukun. separating them can have disastrous results and provides a graphi c example of what happens when we try to separate the male and female forces wit hin us all.undulating waves belie the act of hours before. Her ve ssels contain sacred rocks from her depths. but the devastation is no less r eal. At midnight these same olorisa will. he is always looking at two distinct components. the l eft represents the female. As we ha ve seen above. on January 1. Though Yemonja/Olukun will readily forgive after they have expressed their anger. When the babalawo divines with either the ikin or the opele. which have been ritually consecrated to her and are usually filled with water. Yemonja represents the "feminine" component. Each year. this is an affirmation of the Yoruba view of the universe. where all things contain both male and female energy. they will often leave nothing to forgive. which are floated out as an offering to their patron orisa. tens of thousands of Brazilians g o to the shore of the ocean and place beautiful cakes. Itorinaa hi iji ba nja. Only palm Ope ati Ayinre li o ru: e tree and Ayinre sacrificed a ninu-won. in time of gale or tornado reatened other trees. divined for 165 trees. Ogo mariwo a ni: Oun sebo. Therefore. —OYEKESE 122 Marunle Oromodi among t that th and so . young palm leaves would declare: We had sacrificed escaped danger. chicken he lot.I II I II II II II II OYA Eesin gbona Vewe tutu I'egbo li o Eesin gbona l'ewe tutu l'egbo difa fun logojo igi oko. THIRTEEN /////////// OYA . Oya also loves rum. and dark fruit such as plums and red o r purple grapes. Nine colored ribbons or the old-fashioned chil dren's pinwheel toys. Hen and female goat may be offered depending upon which aspect of this female wa rrior orisa you are calling upon. Palm oil. which harness and react to the wind. as many as nine may be offered at one t ime. wine. beer. . are also excellent fo r Oya. The dark skin matches this purple orisa. Oya's day is Wednesday. flashy members of the opposite sex you enjoy darker colors you have had some experience or sense of the dead you were a "difficult"child you ar e not bothered by funerals or cemeteries you resent discipline or you are a natu ral garconfinement dener EBOS FOR OYA Eggplants are a favorite of Oya. physical combat you ha ve sudden bursts of as a woman. Depending upon the circumstances. you enjoy the company of strong you lo ve (or fear) thunderwomen storms and lightning you cannot tolerate your lite has been filled deceit or lying with sudden change you have a natural antipathy tow ard the "flirty".You may well be a child of Oya if you are not afraid of . you enjoy the company of strong you have been le ft by a member of the opposite as a male. kola nuts. gin. and coconuts are also suitable offerings. 124 . Of all the orisa. Yet. In one sense. and ascended to orisa. To help understand the mysterious quality of Oya.OYA /////////// ya (pronounced Oi-YA!)—first wife of Ogun. Oya—the marketplace. Oya—di fficult to know. or for those adept at tapping into her energy. Oya—the tornado and whirlwind. at the urging of Oya. She too transcended the human condition and rose to orisa. Oya—the Niger R iver. then swept away by Sango. transcended the human condition. and her "suggestions" often propelled Sango in the directions Oya felt appro priate. bearded warrior. for those who are children of Oya. Perhaps some of the animosity that Sango engendered among his followers resulted from this outside influence. O 125 . she was truly the power behind the thro ne. this is because a mysterious quality is esse ntial to her energy. Oya— female anger. Sango pi tted his two rival generals against each other in the hope that they would destr oy each other. Oya—beautiful. In another. filled with contrition. It was during this exodus that Sango. the possibilities are endles s. Oya—the essence of change. it is because when Oya energy impacts our daily lives. Ultimately. When one survived. hanged him self from a tree limb. Oya—essential to know. it does so with such abruptness and ferocity that we would prefer to avo id the convergence rather than encourage it. he drove Sango and Oya from their kingdom into exile. As his wife. Oya—gatekeeper to the cemete ry. it is important to recall h er relationship with Sango. Oya is probably the most difficult to fathom. I t was then that Oya attempted to drown herself in the Niger River out of her own sorrow and pain. Nigeria. 1950. 116 THE WAY OF THE ORISA .Shrine figure of Oya from palace in Oshogbo. modern science. Her relationship with Sango w as formative in a number of ways. just as Oya often led Sango in the di rections she chose. profits and losses. and no Ifa devotee would ever think of starting a new business or beginning his or her business wee k without propitiating this orisa of change. Oya is the predominant and guiding force. Within inches of destroying the next home or building in her path. In this way the two pow erful orisa worked together—Oya setting the course and Sango delivering the blows.Her desire to guide or manipulate Sango from behind the scenes is a microcosm of the mystery in the energy of this powerful orisa. How quickly money can change hands. the energy of these two orisa. a minute electrical particle is emitted that desce nds to Earth. The marketplace represe nts commerce and trade. she will suddenly dip and leave absolute waste where something apparently solid and substantial stood just moments before. Riding low in the storm-laden sky. Mo re than anything. in her role as the tornado. once more determining the path that Sango shall follow. has discovered that a microse cond before lightning occurs. The lightning that strikes a nanosecond later follows the exact pa th of this energy particle! In its attempt to avoid the destructiveness of thund er and lightning. Instead. That minute electrical energy that precedes the lightning is Oya. in an attempt to understand and protect our environment. she will suddenly zoom OYA 127 . how suddenly good luck can produce fortunes and bad luck can dissipate them! The poor become rich. so too she always possessed the power that enabled Sango to direct his bolts of destructive energy at their targets. The tornado's sel ective destructiveness is part of its fascination. and the rich become poor. Oya. Thousands of years after Sango and Oya walked the earth. Oya represents the energy of sudden change. this shifting current of fortune. Her role as orisa of the marketplace is a practical example of this force. The New World tale of Oya "stealing" the secre t of lightning and thunder from Sango when he was carousing with Osun belittles the power of this female warrior. ex emplifies still another aspect of her energy of sudden change. In this constant ebb and flow. Offering s to Oya are most often made at a shrine in the marketplace. science has actually confirmed their existence and specific roles. Oya summoned forth a cadre of the dead to sur round the ile (house) of Sango and keep him prisoner. and underst anding Sango's revulsion for them. my subjects need me. the orisa of death. you will remain in your home until her charms have worn off . She had confronted Sango with her knowledge. is selective. it is not. hearing of her lover's confin ement. It is this ability to almost instantly reverse fortunes that brings most Ifa d evotees to ask that Oya spare rather than reward them. waited until Oya left for the marketplace and slipped by the dead guards into Sango's ile. No change is more profoun d than death. Now it was Sango's turn to be angry. I t is totally consistent that this orisa of sudden change should be in charge of opening the gate between the marketplace and our home—between Earth and Heaven. Oya was furious. Oya's wrath is always precisely exercised. as stated above. for the affections of Sango. Though Icu." replied Oya." he screamed. her relationship with the dead plays an important role. "Oya. sudden shifting of fortunes . like the marketplace. she dressed Sango in women's attire and went out t o distract the guards. The to rnado. produces sudden change. Ogun. I ha ve tasks in my kingdom.upward. 128 THE WAY OF THE ORISA . she took matters into her own hands. Oya strode haughtily away. who had left her original husband. Osun. Though her destruction m ay seem random. and what a ppears random is not. Oy a is completely comfortable with the dead." And with that. remains firmly in charge of taking people when their time has come. "you cannot hold me prisoner in my own home. discovered that Sango had become enamored with orisa Osun. So great are Osun's charms that even the dead are not imm une to them. Finally. One of the classic Oya/Sango tales illustrates this point: Oya. Once there. leaving the potential victim totally untouched. you must call off your minions." "T he only task you are looking to perform. but he had denied everything. This captivating goddess of love and sensuality was using her magical charms to lure Sango away from Oya. In her pervasive use of witchcraft (a t which she is expert). Her destructiveness. my husband. it is Oya who is gatekeeper to the cemetery. Using her powers with the dead. "is one with that hussy O sun! No. Though a basically chauvinistic attitude has become part of nea rly all religions and cultures. in his haste. The loss of love had been compensated for. From this tale comes another insight int o orisa Oya. Oya carries a sword in each hand. Her resentment of men and her eternal dislike for Osun now make sen se! It is said of Oya: A-su-jo ma ro. Dipping her finger into the gourd she felt a pastelike substance.and while they were flirting with the orisa of sensuality. angry. the male and female orisa of Ifa were separate b ut equal. she was beside herself. and now this already powerful female warrior bec ame even more powerful. It is these characteristics that she still shares with her first husband. It was. She causes a heavy dark cloud but brings n o rain. It is this pride and anger that still prevail in the energy of Oya and her children. Sango. Sango slipped away. therefore. They speak of her love of truth and honesty. in part. by the acqu isition of greater knowledge and power. Eventually. it was a fiercely proud. from whom she took instruments of war when O YA 19 2 . The great love they had once held for each other could no longer exist . It is important to understand the strength and determination of the fema le orisa of Ifa. Sango and Oya reached a kind of mutual under standing. W hen Oya returned from the marketplace and discovered that her husband had escape d with Osun. Ogun. In her anger Oya ente red Sango's private sanctuary and discovered his magical gourd and mortar and pe stle. and offended woman. docile Oya who crept into Sango's s anctuary to seize the secret of thunder and lightning. The mortar and pestle yielded the secret of thunder. not a cowering. but the two would work together in the casting of thunderbolts and the destruc tion of enemies. She brou ght the finger to her mouth and felt a searing heat. he had left behind his instruments of fire and thunder. The shout that she emitted was almost as shocking as the fire that accompanied it. had made a tragic erro r. The jagged flame of ligh tning that came from her mouth was Sango's secret of fire. or ancestor mask. deceit. Some will also be placed at the sacred shrine of Oya. and dishonesty from her path. When male or female Oyas are angered. and priests and priestesses of Oya often wear elaborate masks to conceal their identities. She is th e mother of Egungun. Oya is propitiated with female goats. What does all th is mean to the children of Oya? First and foremost. warrior Oya is a feared and formidable opponent. omo Oya are volatile in natu re. but hers are more rounded. In this aspect Oya is viewed as the bearded female warrior whose wrath and power sweep all injusti ce. leather. Vests beaded with cowries speak of he r control of the fortunes of men and often extend from chest to ankle. Thus they are often called 130 THE WAY OF THE ORISA . The igba gourd is sh aken to communicate with Oya. and her devotees wear attire similar to t hat of Sango priests. exclusive among her sisters. The energy of this orisa simply cannot be suppressed for any significant len gth of time. which sh e took from Ogun.she left him for Sango. whic h she learned from Sango. When these tools are combined with her sense of outrag e and justice. Often the omo Oya will wear these rounded thunderstones on chains around their n ecks. they will express it in drama tic and often tornadic style. Indeed. these instruments often adorn the omo Oya in the form of necklaces or bracelets. Anoth er aspect of Oya that requires understanding is her role as a warrior. not pointed or sharp as are Sango's. Though al l the female orisa of Ifa have powerful energy sources. Oya shares thunderstones or ce lts with Sango. Oya. apronlike covering. Their ritual dress consists of many layers of kilts or oft en one stiff. Oya's children are identified by strings of dar k red beads. and the number nine is most often associated with this proud orisa. and her knowledge of the secret of thunder and lightning. That is why Oya is often called "the w oman who grows a beard on account of war. and its sound replicates the storm and wind." Her unique ability to function equall y with males in battle derives from her possession of the tools of war. will enter battle side by side with the male orisa. insisting upon their own tas tes and setting their own agendas. It is told how Osonyin. Once again it was the coura ge of Oya that restored balance. It is almost as if the hurt felt by Oya over Sango's indiscretions with Os un has permanently colored her view of relationships. In matters of loyalty and dependability. no orisa can mat ch Oya. In a dults. Even though Osonyin managed to gather up the majority of his treasures. are not a dversely affected by wearing them. because of her relationship with the dead. the orisa OYA 131 . The children of Oya have such a strong connection with the dead that it w ould be rare to find one that has not had memorable dreams of the departed or at least a sense that spirits are around. as well. Purples. how ever. however. maroons. this same energy can be captivating and charming. reds. which in turn caused the gourd to fall and spill so me of its contents on the forest floor. she cau sed ferocious winds to blow. As children they will be difficult to control. the orisa of herbs and magic. Their tantrums will spring fullblown from see mingly innocuous situations. The rushing wind that tears down trees from the top. they possess a certain sensuality that often belies their outward a ppearance. Oya. black would be taboo for omo Obatalas and improper for other orisa. will remain loyal unless deceived or li ed to.or herself. her children will have experienced contact with the dead.Efufulele ti da gi l oke-l-oke. once committed. Finding that Osonyin had hidden a huge magical gourd filled with his herbal secrets of magic at the top of a huge tree. This sensuality tends to be somewhat restrained or self-composed. is one of the only orisa that likes and adorns herself with dark colors. even black are totall y acceptable for the omo Oya. Though they must always pay homage to Osonyin. Usually dark-c omplexioned. Children of Oya. For this reason it will ta ke extraordinarily persevering men or women to wear down the inherent skepticism of the Oya they love. Her children will also be naturally adep t at witchcraft or magic. and calming them will be harder than expected. Her children. refused to share his knowledge with the other orisa. each orisa managed to obtain a few of the herbal secrets for him. Generally. it is OYA! The sound should carry a strong exhalation of air and duplicate. Once c ontrol of this aspect of our nature has been accomplished. Those with respiratory problems would do well to see what offering might be acceptable to O ya to relieve them of their difficulties. Oya is an orisa of power and action. and those with a natural "green thumb" may we ll be omo Oya. As owner of the wind. but not to lay waste everything in its path. the force and strength of the strong wind sh e represents. 132 THE WAY OF THE ORISA . Oya's children should also have little difficulty making money. the laserlike energy of this warrior orisa can bring us riches and accomplishments beyond our dreams. Their energy would be diminished by sitting behind a computer. Oya energy requires movement and change. and her use of herbal magic is surpassed only by that of Osonyin himself. E ven the pronunciation of her name requires a strong accent on the last syllable. or providing health care or medical care.know and appreciate that Oya made some of the secrets available to them. It is not Oya. Oya has access to all their knowledge. and the ability to thrive under those circumstances is responsible for Oya's suc cess. Today's omo Oya! must learn to e xpress anger or displeasure. The greatest difficulty her children face will have to do with tem pering their violent reactions and mood swings. Because of this. as closely as possible. or in marketi ng. teaching. Oya is also owner of the air we breathe. in stock or commodity speculation. Omo Oya would do extremel y well in any retail operation. A s owner of the marketplace she allows her children to tap into the positive ener gy that makes commercial activities highly successful. Her children will often have a natura l affinity toward herbs or plants. She was asked to sacrifice anything edible . won ni tire sa ni gbogbo aye yoo mafi se oni ise. the whole world is happy to be in search of her. ohungbogbo ti enu ije ne ebo. A n iki o ba le re bee. Aje gbo o ru. who was told that the whole wo rld would always be in search of her.I II I II I II I II OSUN Osekeseke li o difa f'aje. That which was barren will swell from her waters. —OSE MEJI 134 . Her cooling waters heal the mother of mothers she removes inf ertility. That which was poor can become wealthy. Gbogbo aye si ny o le Aje sekeseke. As a result. Merriment divined for wealth. which she did. FOURTEE N /////////// OSUN 135 . «6 . or gin. wine. beer.. She is also fond of light-colored fruits. and male and female goats are her blood offerings. cakes. coconuts. kola nuts. rum. quail. guinea hen. Offerings of candies. Osun loves honey. Osun's day is Friday. you love to flirt you are acutely awa you enjoy good food a you are easily offended you love parties nd wine you are partial to bright colors you spend more time you love music than most people decid you enjoy dancing ing w hat to wear you hate confinement on cfothes are very imporany level tant to you you understand logic but you are highly sexual make the majority of you are more comfortable your decisions based on being in control of refationships your gut feeling EBOS FOR OSUN More than any other single offering. Hens. mirrors. and cowrie shells are also acceptable. red palm oil. flowers.Osun may be your guardian orisa if re of how you look you cannot stand to be . she retains. the previously abundant springs of Ipole diverted their cur rents into underground channels. as if offended. It was during this second pilgrimage that they came upon the rive r orisa Osun. creating a severe drought. The sett lers agreed. who informed him that greatness would be achieved by his descendants if they co uld find the river that represented all living waters. The settlers of Oshogbo originally liv ed a short distance away in the town of Ibokun. A political dispute caused many to flee and seek safety elsewhere. Yoruba mythology tells how the town of Oshogbo was founded an d survived due to the protection of Osun. They initially settled into the town at Ipole. They were led by the previous town's crown pr ince and Ifa priest. Osun would guard and protect the city itself. almost alone among towns and O 137 . If the people would build their city on the hills above the river and keep her gro ves sacred and unspoiled. and the town of Oshogbo was founded. It is interesting to note that Oshogbo. It was then that the peaceful waters of Osun grew stormy and violent and the orisa herself rose from the river to inform the newcomers that the groves on the banks of her shores were sacred to her. Owate. a unique place in the pantheo n of Yoruba orisa. Owate consulted Ifa. they decided to build their new town on the banks of the river itself.OSUN /////////// sun (pronounced O-SHUN) is the personification of beauty and sexuality. As the g uardian of Oshogbo. to this very day. Realizing that the abundant and pure waters of the river would pro vide them with the basis for a secure community. including the now-dry spr ings at Ipole. Sudde nly. 138 THE WAY OF THE ORISA . acts as if he or she were the most handsome or beautiful creature there. dressed only in her natural charms. skinny or fat. In one sense. In this weakened state they were caught by the Ibadan armies and defeated. This dish was highly laxative in effect. During the Fulani jihad that wiped out many traditional villages. who reflect her energy. but (ser iously) Osun would never give up her dominance and settle for equality! Osun is an energy force focused on the present and intimately connected and comfortable with all sensual pleasures. that s ensuality. Osun appeared in the form of a camp followe r. but they will all have a tangible sensuality that often trans cends the current standard of beauty or attractiveness. That energy. it would be sensuous. arouses distrust in many Western women. has never been conquered. you have been in the presence of a child of Osun totally in touch with his or her orisa energy. carry themselves and behave in a manner befitting the sexiest movie stars. OSUN 19 5 . the path is somewhat easier. If you have ever been at a party where an ov erweight man or woman. The orisa had kept her promise. sexuality. regardless of their body style. fair or dark. for example. Osun. the v ery power of her movement for quintessential femininity could be seen as an impe diment to the movement for women's equality. For Os un men. If you were forced to give a one-word description of the energy quality of Osun and her children. walks about exuding charm and the absolute confiden ce that you will be smitten by those charms. is the core and essence of Osun and her children. The full bodies of Goya's nudes juxtaposed to the straight lines of Twiggy give us a perfect example of how notions or standar ds of beauty change.OPPOSITE: Inner shrine door of Osun temple. Those in touch with that energy. Only priestesses of Osun may enter. and the subsequent distr ess of the Fulani fighting men weakened them sufficiently to halt their progress . villages. Not only is this not true. young or old. and presented the soldiers with a tasty v egetable dish. The city of Oshogbo had been saved. Our mytholog y contains reference after reference to the beauty of Osun. but beauty is often culturally or societally defined. Her children can be short or tall. for all h er beauty. and wealth. in great measure. Osun more than any other is capable of giving children to the childless. is what the world of spiri tual energy is all about—it replenishes our energy. To put it simply. It is through this transcende nt sexuality that conception can take place and our Ori called from heaven (see chapter 4) to share its next journey with the newly created fetus. male Osuns are u sually quite sensual and are uniquely aware of and responsive to female sensual needs and desires. who is known as Ikoodi Osun. The magical moment of conception is made more proba ble when both participants reach full sexual expression. Ifa understands that money is a necessity for f ully exploring and appreciating the beauty and spiritual 140 THE WAY OF THE ORISA . Though Osun is more than just a conceiver and deliverer of babies. That. this same sense of total involvement is what provides Osun's children with the road map to wealth and love. He is the messenger of the male sexual energy necessary to complete the act of conception . The sensuality of Osun also offers us an opportunity for transcendenc e. because of her obvious and overwhelming femininity. Osun would have no male devotees. as opposed to the performer. it is this on e aspect that places her in a position of prominence in the lives of her childre n and of all Ifa devotees. For all her abounding femininity. sexual female that Ifa extols. children are the greatest single blessing that people can achieve. In the philos ophy of Ifa. Osun does carry a male energy component.This sensuality is not a casual or hedonistic energy. The true male lover. During o rgasm we experience pure feeling. There are many male omo Osun. But that's not true. And though all orisa can help women who are having tr ouble conceiving. and afterward we are better able to cope with our routine responsibilities. will likely be a child of Osun. Osun's sensuality epito mizes the powerful. The sensual energy of Osun is not limited to sex or concept ion. It helps Osun and her chil dren accomplish the single most important task in the life of Ifa devotees: conc eiving and bearing children. a chance to be open to the world of spiritual energy through orgasm. It might seem that. Male omo Osun represent the same sexual and sensual intensity in male form tha t daughters of Osun represent in female form. The sensuality of Osun also offers us an opportunity for transcendenc e. Male omo Osun represent the same sexual and sensual intensity in male form tha t daughters of Osun represent in female form. children are the greatest single blessing that people can achieve. It might seem that. But that's not true. The true male lover. a chance to be open to the world of spiritual energy through orgasm. and afterward we are better able to cope with our routine responsibilities. Osun does carry a male energy component. It helps Osun and her chil dren accomplish the single most important task in the life of Ifa devotees: conc eiving and bearing children. sexual female that Ifa extols. who is known as Ikoodi Osun.This sensuality is not a casual or hedonistic energy. In the philos ophy of Ifa. The sensual energy of Osun is not limited to sex or concept ion. Osun would have no male devotees. He is the messenger of the male sexual energy necessary to complete the act of conception . There are many male omo Osun. Though Osun is more than just a conceiver and deliverer of babies. It is through this transcende nt sexuality that conception can take place and our Ori called from heaven (see chapter 4) to share its next journey with the newly created fetus. Ifa understands that money is a necessity for f ully exploring and appreciating the beauty and spiritual 140 THE WAY OF THE ORISA . because of her obvious and overwhelming femininity. For all her abounding femininity. Osun's sensuality epito mizes the powerful. will likely be a child of Osun. this same sense of total involvement is what provides Osun's children with the road map to wealth and love. To put it simply. The magical moment of conception is made more proba ble when both participants reach full sexual expression. Osun more than any other is capable of giving children to the childless. as opposed to the performer. in great measure. it is this on e aspect that places her in a position of prominence in the lives of her childre n and of all Ifa devotees. And though all orisa can help women who are having tr ouble conceiving. is what the world of spiri tual energy is all about—it replenishes our energy. During o rgasm we experience pure feeling. male Osuns are u sually quite sensual and are uniquely aware of and responsive to female sensual needs and desires. That. vintage wine. One of the most perplexing to me is what I call the "vote syndrome. perh aps because of their sensitivity about how other people view them. will invariab ly ask a host of people their opinion about something the omo Osun is considerin g doing. Her children should wear brass bracelets to help connect with her energy. . and once genuinely injured. fine food. They are easily offended. It was said Sango built her a glori ous brass palace where she bore him the blessing of twins. In the same context. Those who cannot handl e flirtatious behavior had better find a mate other than an omo Osun. They may ask four or five or twenty people the same question. . In Ifa mythology Osun was originally married to Oru nmila but was attracted to and married Sango. It is an undercurrent that almost invariably wil l strain any relationship between these two powerful orisa. witchcraft seems almost superfluous." Osun's children. ?" After they have completed their poll.prayers to even hope for her forgiveness. children o f Osun will seldom get along with children of Oya. Osun's heightened se nse of life creates a number of idiosyncratic traits in her children. 142 THE WAY OF THE ORISA . In the visceral recesses of t ime. Since that time brass has been the special metal most associated with Osun. Osun is intimately acquainted with and adept at witchcraft. Though it is not imperative for Osuns to act out the flirtations. With all the natural allure and sensuality of Osun. "What do you think about . and colorful jewel ry. Osun both loves her children and provides them with the fines t of everything: beautiful clothing. they will cross you off t heir list forever. as extra weight or portliness is always a risk. the injury and hurt felt by Sango's loyal wife Oya at losing him to Osun ha s not diminished or faded away. Those in touch with their energy will find themselves drawn toward spells and ebos design ed to strongly influence the behavior of others. Oya. Her children h ave an almost instinctive ability to work freely in this area as well. Osun men and wome n must be careful not to overindulge. Their love of fine things has a certain down side as well. Her children have much the same trait. they do thrive on consta nt admiration and attention. In so doing she left Orunmila and took Sango away from his original wife. Osuns can play or dance into the wee hours of the night and aw aken refreshed the next morning. cosmetics. you will create a situation they will eventually leave. Children of Osun will love her waters and find themselves able to fill up with her inexhaustible energy by swim ming. I n the workplace as well. While other orisa seek peace or seclusion as a mea ns of recharging. will find her energy replenished by goin g out and having a good time. Osuns favor bright colors. If you try and fetter Osuns you will not on ly drain their energy. unders tanding this is extremely important. they become e motionally stressed and physically ill. Fish are her divine messengers. an d the catfish is of particular importance as an ebo or offering. The peacock is symbolic of her beauty and bearing. For those living with or loving an Osun. people con tact. Osuns need excitement or. is a regular offering to Osun. To place an Osun in a cubicle running a computer for forty hours a week wo uld be the equivalent of an emotional death sentence. Remember the classic tale of Osun and her sensuous dance to bring Ogun back from the forest? Osun went to the edge of the forest where OSUN 143 . The worlds of fashion. public relations. In Africa her followers wear necklaces of brass beads and favor the color yellow.they will do whatever they want or feel is right regardless of the opinions the others expressed. photography. music. sailing. or even soaking in a perfumed bath. hairdressing. Mir rors and fans. Why then take the vote? Only Osun and her children can answer that question. television. tired from the everyday workplace. and five peacock feathers adorn the thrones of Osun. both as a symbol for sexuality and for her app etite for it. and excitement. dance. Her children will often go to the w ater's edge and slowly pour honey into the lake or stream while asking Osun for the favor they seek. It is believed that the tentacles on each side of the catfish mouth are charged with energy sim ilar to that of the orisa. are among the symbols that cat er to and help connect her children with her. at the very least. along with shells and brass combs. Honey. An omo O sun. or modeling are envir onments in which omo Osun would thrive and grow. acting . When Osuns do not understa nd this energy or attempt to exist in an inappropriate atmosphere. More than any other orisa. She is the keeper of the most sacred mystical taboos of Osun a nd protectress of the original sacred shrine Ojubo Oshogbo. Each year thousands of pil grims go to her sacred groves in Oshogbo. Each year many will personally experience Osun in her human aspect. she smeared the sweet substance over the lips of the startl ed Ogun. There she began her sensuous dance. but continue d her rhythmic dance until nightfall. Always. Osun never looked his way. Osun is prone to adopting human forms to communicate with or bl ess her followers. Finally. Ogun followed Osun back to civilization where growth and building coul d resume. Osun reached in and dipped her fingers in the honey pot she carried on her wai st. Turning quickly. It is through her that Osun often appears in human form. The tale that recounts how Osun stopped the Muslim invasion b y appearing as a camp follower is an example of this. when Ogun had crept within arm's length . 144 THE WAY OF THE ORISA . Nigeria. peering out of his hiding place.she knew Ogun was living. Osun pretended not to see him. E ach day Ogun began to creep closer and closer to this hypnotic creature. Tasting the honey and hypnotized by the beauty and allure of this sensu al orisa. The next day she returned and continued. The foremost priestess is known as the Iya Osun and lives in a royal p alace in Oshogbo. Ogun. and wealth. and seek her blessings for ch ildren. the altar that found ed the town. love. watched fascinated. ORI Ori ki bum ko fe de ale. there is an amendment. but the more difficult to amend is an indiv idual's character. 146 . He ti iwa nikan lo sow. No matter how bad a person's de stiny may be. FIFTEEN /////////// ORI — AJALAMOPIN— DESTINY 147 . 148 .EBOS FOR ORI The most common offerings for your Ori include kola nuts. white pigeon. palm oil. and all foods. dry gin o r other hot drinks. but only those indicated by divination. You would not use all of these at one time. or character. . or magic. Ayanmo is that part of our destiny that cannot be changed: our gend er or the family we are born into. if an 150 THE WAY OF THEORISA . sorcer y. Akunlegba are those things given to an individual to help achieve these desires. are not the yardsticks of existence. the kinds o f relationships you desire. and Ayanmo. The reason can be found in the fact that in Ifa. Akunlegba. . though pleasant and encouraged. Only our des tinies differ. Ori may be the most important deity in the influence of one's life. Sacrifice and ritual can help to improve unfavorable conditions tha t may have resulted from unforeseen evil machinations such as witchcraft. depending on c ircumstance. for example. In many respects. material success and accomp lishment. such is not the ca se. For example. Destiny itself can actually be divided into three parts: Akunleya n.E lee mo bi olori gbe yanri 0 E ba lee yan teyin ibi kannaa la gbe yanri 0 Kadar a o papo ne . Both Akunleyan and Akunlegba can be altered or modified either for good or for bad. T hat yardstick is Ori-inu. We all got our Ori at Ajala's domain. Also. a child who wishes to die in infancy m ay be born during an epidemic to assure his or her departure. and the ways of showing strong character are often not by traveling the easy path. the kinds of success you hope to achieve. You said had it been you knew where Afuape got his Ori You cou ld have gone there for yours. Although it would seem tha t everyone would choose wealth and success for their destiny. Akunleyan is the request you make at Ajala's domain—what you would like in specific during your lifetime on Earth: the number of years y ou wish to spend on Earth. Ori-ilemere.individual's character is bad. Cast divination for Oriseku. his or her choice of destiny may not be fulfilled . A pestle perf orms three functions: It pounds yam It pounds indigo It is used as a bar lock be hind the door. and Afuwape When they w ere going to choose their destinies in Ajala Mopin's domain. ORI—AJALA MOPIN—DESTINY 151 . Ifa says. In the sacred Odu Ogbeogunda. Ise meta ni omori odo nse Ka fi ori re gun iyan ka fi idi re gun elu ka fi agbede-meji re ti ilekun dain-dan-in dan in Awon ni won difa fun Oriseku omo Ogun Won ki fun Ori liemere Omo Ija Won difa f un Afuwape Omo bibi Inu agbonmiregun Nijo ti won nlo He Ajala-mopin Lo ree yan O ri Won ni ki won rubo Afuwape nikan lo mbe leyin to mebe Ori Afuwape wa sun wonj a Won ni awon ko mo ibi olori gbe yan Ori o Awon ko ba lo yan ti awon Afuwape da won lohun wipe: Ibikan naa la ti gbe yan Ori o Kadara ko papo ni. but it will certainly make their lives more comfo rtable. In the case of a bad destiny. The others lamented that had they known where Afuwa pe chose his own Ori. When he was on Earth. she was asked to use the chameleon to rub her e ntire body. they would have gone there for their own too. T hrough good character individuals may be led to successful. life became unbearably diffi152 THE WAY OF THE ORISA . he brought the potent ial blessings of his destiny to fruition. and their lives suffered accordingly. Shortly after. She complied. The point here is that only Afuwape displayed good character. After the rituals. His friends. He there fore became very successful. it can be detected on the third day after his or her birth through what we call Ikosedaya. Using these two avenues may not make individuals with difficult destinies rich or successful. Ifa says. Agbon mi jia-jia ma jaa [name of an Ifa babalawo] cast a divination oracle for Bayewo when she was told to per form rituals. Oriseku and Ori-ilemere. A child b orn after rubbing the body with chameleon is named Oga-n-rara. failed to display good character by refusing to perform their rituals. Ritual and sacrifice can provide t he same results. Afuwape resp onded that even though their Ori were chosen in the same place. He chose no single favorable destiny. This is a special ritual divination ceremony performed on a newborn infant by a babalawo in order to determine his or her Ori and what must be done to appease or enhance it. their destinies differed. there are only two possi bilities for altering it: ritual/sacrifice and the presence of good character. she gave birth to a baby boy. Only Afuwape performed the rituals.They were asked to perform rituals. Oga-n-rara was co ming from Heaven to Earth. In the sacred Odu Owonrin-Meji. knowledgeable people who will be prepared to guide and help them. If a person's Akunleyan and Akunlegba are very bad. By respe cting his faith and performing his sacrifices and rituals. Prescribed s acrifices or rituals must be performed to bring ourselves back into healthy alig nment. White would be the preferabl e color. please descend Orunmila. use the lightest colors a vailable. Having prepared yourself for the offering you chan t three times: Ela ro Ela ro Ela ro! Ori mo pe o Ori mo pe o Ori mo pe o! Orunmi la. ORI—AJALAMOPIN—DESTINY 153 . then our Ori Apere must be appeased. and once they have been perfor med one is advised to stay in the house until morning. I call on you! Then you present your problem. but if dressing all in white is not possible. Before performing the ritual it is essential to be freshly bathed and dressed in clean clothing. I call on you Ori. please descend! Ori.cult. Oga-nrara performed the rituals he was advised to perform and was able to have his ne eds met from Oludumare. you must wear a c ap or covering for your head. and it is not a matter of our character or behavior. In the ritual to Ori Apere. a sk for a solution. and give your offering as payment and thanks. please descend Orunmila. th en the ritual or sacrifice must be performed precisely at dawn before any other acts of the day are embarked upon. These rituals are best performed at night. Consequently. Black is not acceptable. he approached ten different babalawos for divination. I cal l on you Ori. If our situation is honestly bad. If this is impossible. Ori wo ibi ire ki o gbe mi de Ese wo ibi ire k i o sin mi re Ibi ope agunka ngbe mil re Emi ko mo ibe Difa fun Sasore Eyi toji ni Kutukutu owuro 154 THE WAY OF THE ORISA . Among them are these: Iwonran Olukun Abara le kokooko bi ori ota Difa fun Ore Apere O mo atakara sola Nje ibi ori gbe ni owo Akara Orije won o ka mi mo won Akara Nibi ori gbe nni ire gbogbo Akara Orije won o ka mi mo won Akara. Wher ever Ori has many children. let mine be included. let mine be included. Wherever Ori is wealthy. let mine be included. Wherever Ori has all good thin gs of life. Iwonran Olukun [If a babalawo] cast divination oracle for Ori-Apere It is certain that Apere is the quintessence of well-being.There are several Ifa verses that offer general prayers to your Ori Apere. Support me. I never know. Ori. ORI—AJALA MOPIN—DESTINY 155 . sorcerers. before pointing an accusing finger at witc hes. my Ori. on the other hand. or your enemies. it is far easier to alter your destiny than it is your charac ter. If things are going badly in your life. Ori is humankind's supporter before deities. kii se oosa. If. Where Ifa is taking me to. Ori mi gbe mi Ori mi la mi Gbemi atete nir an Gbemi atete gbeni ku foosa Ori nii gbe ni Ajawo. you help others and bring happiness to them. carry me to where condition is favorable. But remember.Nje ti o ba tun ku ibi to dara ju eyi lo Ori mi ma sai gbe mi de ibe. your life will be full not only of riches but of joy and happiness as w ell. My feet. If you are in the habit of bullying people or not being considerate of their feeli ngs. place me in good condition. my Ori. Make me prosperous. you would do well to examine your character. do not look for any real happiness in your life no matter how materially su ccessful you may be. Cast divination oracle for Sasore In the prim e of his life If there is any condition better than the one I am in at present M ay my Ori not fail to place me there. SIXTEEN /////////// THE ORISA OF MEDICINE. FARMING. AND FEMALE POWER 157 . JUSTICE. Olosa. is the constant companion and assistant to the babalawo.OTHER ORISA /////////// I t would be virtually impossible to deal at any length with the entire pantheon o f orisa. Oranmiyan. The staff. This close association comes fr om Osonyin's remarkable talent for controlling the 159 . Of the hundreds of others—including Ota. Osonyin is one-legged like the trees and plants he represents. The staff. Erinmi. He. Laber injo. or witches. along with Esu. is an indication that this particular path of Osonyin is obligated to the aje. known as opa orer e eleye kon. Those most significant and useful have been described in some detail in earlier chapters. Jigunre. OSONYIN Osonyin is the orisa of plants and the inherent ase and magic they contain. Pepe. Aje. which contains a series of birds perched on the lower branches as companions to the single bird on top. In the myths it is said that he lost his leg and acquired other physical infirmities while in a struggle for power with Orunmila. Kori. His staff of office is forged from iron and often cont ains leaflike extensions topped with a single bird. is carried by the babalawo as indication both of his office and of his relationship with Osonyin. which allows for the transformational use of herb s. Iroko—I have devoted this chapter to thos e who tend to be most significant in our everyday lives. destructive powers of fear and hysteria. Through his herbal applications he can transform destructive and chaotic hysteria into creativity. Improper usage can p roduce the reverse effect. The babalawo or owner of the staff must be sure it do es not fall down. It must never lie on the ground, because this would break its connection with the living force, or ase, of plants. Plants that fall on their s ides are dead and have lost their energy. Though Osonyin is bound closely to the babalawo, there is no orisa that can perform tasks without the help of this her bal orisa. The tale is told of how Oya, discovering the secret hiding place of O sonyin's magical herbs, created a windstorm to topple their container from the i mmense heights of the Araba, or white silk cotton tree, that it was hidden in. T his tree, the tallest in Africa, has great spiritual power and reaches heights o f 120 feet or more. Osonyin heard the wind and tried to return in time, but many of the magical herbs had spilled to the ground, and all the orisa helped themse lves to as many as they could before Osonyin could once again gather his treasur es together. Osonyin is owner of the forest and plants, and no other orisa can e ffectively use his or her magical ase without permission from Osonyin. He is ass ociated with the aje, or witches, because he is also intimately involved with th e practitioners of black magic. Though Osonyin is intimately involved with the b abalawo, priests of Osonyin perform their own ancient form of divination. The Os onyin priest joins with the magical qualities of agemo (chameleon). Herbal medic ines are combined with agemo, and one half is eaten by the priest and the other half placed inside a doll. In a trance state, the priest communicates with the d oll, who answers in a high-pitched, childlike voice. There is little attempt to conceal that the voice issuing from the doll is a product of ventriloquism, but the essence of the process is that the priest is communicating with energies tha t not only provide the questions but supply the solutions as well. The babalawo' s staff, or Osun (not to be confused with the orisa of the same name), represent s his pact with Osonyin to utilize the properties of herbs for magical purposes. The staff of the priest of Osonyin is similar in looks and purpose. 160 THE WAY OF THE ORISA ORISA OKO Oko was first man, then orisa. He was said to have been the king of Irawo. He wa s selected king after a highly undistinguished life that consisted mostly of roa ming the land as brigand and part-time warrior. His most extraordinary talent wa s as a hunter, particularly of the elusive guinea hens, or bush birds, of Africa . As king, his rule was tyrannical and self-indulgent. It was this self-indulgen ce that touched off the events that changed his life and ultimately turned him i nto an orisa. Returning from a journey, Oko found that his palace courtyard was virtually filled with wild yams from the harvest. In our tradition the yams cann ot be eaten until the local priests have divined the necessary offerings and off ered the requisite prayers. To partake of the yams before that takes place would be to violate a major taboo. Oko, self-centered as he was, was more consumed by his hunger from the journey than by respect for the traditional taboos of his r eligion. He built a large fire and proceeded to roast as many yams as he could p ile upon the flames. Earth, incensed at his insensitivity, gave him the dread di sease leprosy. In ancient times lepers were offered two alternatives. They could be confined at home, without human contact, until the disease proved fatal, or they could be exiled to the wilderness; in more modern times the choice became k nown as "staying home" or going to the "farm." Yet, in Oko's day, the farm did n ot yet exist, as foodstuffs were hunted or gathered in the wild. Nevertheless, i t is because of Oko's exile that the farm itself exists. When he was cast into e xile in the wilderness, one of his devoted wives followed him. It was there, in their wilderness residence, that his wife began to systematically plant and harv est cultivated fields, and it was there that farming was created. In Oko's selfi ndulgent way, he took and was given credit for his wife's brilliance. He was cre dited with the creation of the farm. Though character is a genuine issue for the Ifa devotee, pragmatic results can often override short-term judgments. Oko's b elligerent attitude, his theft of the credit due his wife, and his self-absorpti on led THE ORISA OF MEDICINE, JUSTICE, FARMING, AND FEMALE POWER 161 in turn to his violation of taboo, illness, exile, and finally the emergence of the "farm" as a great blessing to humanity. Today, the taboo for the newly harve sted yam still exists. It lasts one lunar month. Yet, for the devotees of orisa Oko, it lasts longer. It is so strict that his followers will cover their eyes w hen passing piles of newly harvested yams. It is as if they must, by their acts of reverence, make up for the lack of reverence by the orisa they follow. Finall y, a month or more after harvest, when the yams are piled high at the altar of o risa Oko, and several have been offered to the ancestors, the ceremony and festi val are allowed to begin. The gods eat first, humans second. Oko supervises it a ll. Orisa Oko was known to hunt with an enormous sword, and today his altars ref lect this. His avatars are guinea hen, poisonous snakes, and scorpions. To viola te the taboo today would still bring the wrath of leprosy or death by bite or st ing to the offender. It is orisa Oko's task, in addition to farming, to search o ut, give trial to, and execute witches. The aje, or witch, is the epitome of unc ontrolled forces, while the farm is the essence of controlled elements. For this reason Oko is firmly opposed to witches and spends a great deal of time eradica ting them from the land. The accused are placed on the orisa throne, and priests of Oko utter the prayers known only to their cult. If guilty, the accused die. If not, they are set free. ORISA OSOSI Ososi is the orisa of the hunt. His primary symbols, the bow and arrow, are repr esentative of his multifaceted capabilities. Tragically, during the kidnapping o f Africans for slave trade, entire villages devoted to the worship of this orisa were uprooted and taken to the New World for sale. As a result, this once-power ful and influential African orisa hardly exists on his native continent. In the New World, in the syncretization of the religions Candomble, Santeria, Macumbe, and others, Ososi still plays a major role. Ososi is both hunter and warrior. Hi s ability to see great distances, hear the most minute sound, and act instantly give him the power and 162 THE WAY OF THE ORISA Quite often. Even small stones and pebbles cont ain her ase. FARMINC. His life in the forest acquainted him with herbs and t heir magical ase. He is basically a loner. that has led to the New World concept of Ososi as the owner of jails and prisons. AND FEMALE POWER 163 . had tak en them to her house to prepare them for her son. as worshiped by her devotees. and a famous Yoruba oriki translates. often open into caves or fiss ures in the ground or a mountain. JUSTICE. and with Obat ala.ability to kill with ease." Indeed. Her natural altars. Furious at what he assumed to be thievery. When this type of birth occurs. Ososi has been known to carry out the jud gments of Obatala. when Ososi realized what he had done. orisa of iron. Her projections seem to defy the gravity that encumbers her fellow orisa and are most often seen jutting from the tops of hills or mountains. Ososi also has t he capacity to use magic. his contrition elevated him from man to orisa." One of the Ososi oriki tells how the hunter returned to his home to find that two quail he had shot that morning had disappeared. He then shot his ma gical arrow into the air. Ososi instructed his arrow to find the culprit. traveling the woods and fore sts in search of game. in Cuban. this orisa in her igneous form is the essence of power. and his own mental clarity and alertness make for a strong pa iring with the orisa of purity It is Ososi's relationship with Obatala. and it flew to his mother's home and killed her. seeing the quail. his carr ying out of Obatala's sentences. or Puerto R ican homes you will hear. Ifa devotees believe that children born in the uterine sack are Oke's chosen children. "Ososi. the sac k is never cut THE ORISA OF MEDICINE. Later . who also lives a solitary wilderness existence. "The smallest stone sends for th great power. Brazilian. the orisa of clarity and justice. ORISA OKE Oke is a female orisa whose earthly form is rocks and boulders. please live in my home so I will not have to l ive in yours. and he pledged to supply man with food from that day on. His closest associations among the orisa would be with Og un. What Ososi did not know was that his mother had visited his home and. Her title . edible snails. "Okebadon age. the Aboke. translates "Mother of Everything. The cit y is built on a series of hills. but rather a single drop of sacred red palm oil is dropped upon it. she is greeted. They exist. This is not a process that 164 THE WAY OF THE ORISA . Ibadan in Nigeria is a primary center for Oke worship. She rules prebirth femininity. from one place to another has been demonstrated t ime and again." which translates. ORISA NANA BUUKUN One of the most mysterious. "Bat's water cooler with huge breasts. It would be a great taboo to kill or capture these animal offerings. The orisa—all 401 of them—are real. during ceremonies to the orisa. in which she cares for and nurtures the children and the home. They a re brought before her natural altars and set free. The Ifa devotee or orisa worshiper is constantly striving to ope n his or her channels to these energies." The seeming contradiction— Mother of Everything. beer. Iya Gbogbo. where the Oba of Ibadan provides a c ow. powerful. the mother of all. In another aspect she is the protective mother. In Ibadan. and yams for her devotees. able to kill with a touch of her sta ff. The hyena is the sacred animal of Nana Buukun and reinforces her connection with the dead. Only women are her devotees. instantly. conducts her annual festival. but as genuine sources of energy contained in every aspect o f our universe. Their ability to tr ansport themselves. not as met aphors or parables. It wil l then open without difficulty. with an altar upon it . Animal offerings to Oke are never killed. In one sense she is the witch with terrible magical powers. olom uoro." Her chief pries t.open. and they are assured a comfortable old a ge in Oke's care. and one is sacred to Oke. Her cult is based primarily around magic rather than mystici sm. including teleportation. yet having no children of her own—resolves into her nannylike aspe ct. Her priestess es are adept at extrasensory feats. and feared orisa. Nana Buukun is the mothe r without children. experience. Learn it. FARMING. and when you are finally able to leave the words at the door and exp erience it.can be achieved through "understanding" but only through ritual. THE ORISA OF MEDICINE. you will have found your path home. AND FEMALE POWER 165 . In many ways Ifa is the original instructio n book for the rituals that allow us access to this boundless energy. JUSTICE. and benefit from the vast reservoir of energy that is available to us through Ifa. words an d explanations must be left outside. but if we are to enter. Words and expla nations can take us to the door. work on it. who referred us to a hemato logist. . And I am a babal awo of Ifa. I was raised to believe that science would. It seemed that Vassa's platelet aggregation count was significantly out of the normal range. We made an appointment with a wellknown blood specialist for that Friday. became pregnant. the diagnosis made sense to me.EPILOGUE /////////// PERSONAL OBSERVATIONS AND EXPERIENCES Either-or may not simply confuse you . but I also used divination and sacrifice to help change events. I made sure we had the finest scientific/medical help available. n July of 1989. Her healt h deteriorated so dramatically that we even became more concerned for her well-b eing than for the survival of the fetus. my w ife. The doctors could not understand what was causing her bleeding. I am by birth and conditioning a Western man.i t may kill you. Finally. we received a call from our obstetrician. identify and solve all our problems. In July of the following year a jury co nvicted a Christian Science couple of "wantonly and recklessly" causing the deat h of their twoand-a-half-year-old son "by relying solely on prayer" to heal the boy. On Wednesday we performed a I 167 . For over three months she bled every day. When my wife began to have increasing difficulty in her pregnancy. Knowing that platelets are intimately connected to blood cl otting. . eventually. I wondered what terrible disease might b e causing it. after a series of highly specialized bl ood tests. Vassa. For o ver five hours we performed major sacrifices and prayers over my wife. her bleeding stopped." At this po int. I thought. Sunday morning. Your tests are perfectly normal. the original test mus t have been in error. who is represented in the Yoruba pantheon by rivers and lakes . feathers. Well.—Vassa's abdomen covered with blood. we went to see the blood specialist for her results. stated that all was now well. The results were frightening. It never resumed. After reviewing her chart for the results of the tests. we were ushered i nto the specialist's office. The reading strongly sugg ested that unless something could be done. prie sts of Osun. "I don't know why you're here. a special shrimp dish that is a favorite of Osun's. and a host of other ingre dients—we concluded the ritual. and conception. This so distressed the receptionist (feeling it was not good PR for other pati ents to see someone sprawled ill in the waiting room) that we were moved into an examination room where she could lie down properly while awaiting the doctor. The five of us were totally exhausted from expending so m uch emotional energy.M. honey. both her life and the child's life wo uld be in jeopardy. Vassa offered honey. mone y. who had been improvi ng steadily. Her reading. Along with me. On Tuesday. performed after the ceremony. After a long wait. and Obatala and a priestess of Osun worked on Vassa. Yemonja. This time Vassa. he turned to us and s aid. At 2:00 A . My first reaction was. and her color had improved dramatically. Friday we went to the hematologist. The next day we went to the river. of course. But my second reaction was typically Western. Even though 168 EPILOGUE . and a small blood sacrifice. sat alert in the waiting room. relief. She also bathed and w as cleansed with Osun's healing waters. the orisa of love. The ebo was to be done through Osun. for the first time in o ver three months. and after another twenty minutes the doctor appeare d. T hey took quite a lot of blood for testing and asked us to return the following T uesday. For the first time in months Vassa seemed more energetic. Vass a was so weak that she had to lie down across several chairs in the waiting room . I have a confession to make.ceremony and divination. The next night we completed the call for sacrifices. get a job. or get together with the mate you se ek . "What were t he results of her liver profile?" I asked the doctor. Psychiatrists would undoubtedly say that Vassa's bleeding w as a product of hysteria and that the sacrifices had simply allowed all those em otions to disperse and the bleeding to end. you can use spiritual ene rgy to achieve your goals. And. For over twenty years Vass a had suffered from chronic serum hepatitis. Her liver condition was monitored e very six months with blood profile studies. it was still quite serious. We used both the linear and n onlinear that were at our disposal. but you'd better be charming. if you're applying for a job. you might use special substanc es to influence the prospective employer but also prepare yourself for the inter view and dress correctly. see a doctor and use ritu al help for a cure. a nd must. growth. if you're romancing someone. that success.the error was one that would have matched her medical problem exactly. But no matter how clinical you want to be. it is that we used all our alternatives to achieve our goal. happiness. If you're sick. Ifa will never suggest that you choose between us ing ritual or rational skills to cure a disease. the best of ritual and the best of science. and caring . We should. . and health come from integrating both sides of your brain. get the job. and though it had improved over the years. in a contest between faith and knowledge. when you get well. don't even EPILOG UE 19 6 .. W e are not. and cannot be." the doctor replied. be in a symbiotic relationship with both kinds of energy to solve our p roblems and improve our lives. as Ifa has taught me. considerate. "Her liver profile is also perfectly normal. Then a thought flashed through my mind. it was st ill statistically possible. In contrast to the Christian Science couple who would use only one method of hea ling—faith healing—Ifa understands that either-or approaches can lead to disaster. or find a mate. too. I can't believe that twenty years of chronic serum hepatitis could "disap pear" overnight unless something very profound had occurred! The point here is m ore than that we reversed a potentially disastrous medical condition. I te ach. one of the only routes left for achieving transcendence is t hrough drugs." The ritual of eating horseradish on Passover was intended to make us feel the bitterness of oppression." but the bottom line is that drug use is one of the very few esca pe routes from societal limitations and pressures that most people are aware of. they h ave lost their soul. People turn to drugs because rituals like these have lost their power—the power t o make lasting. "This is my flesh. Ifa believes in results. Jesus said. As long as we insist on trying to "reason" people out of their thirst for transcendence. not simply remind us of our ancestors' pain. I believe that our spiritual leaders have lost their way .worry about which hemisphere won. We all have a basic. transcendent. Our churches and s ynagogues were established to fill this function—to give us a place in which to in tegrate ourselves and balance our psyches. positive changes in our lives. opting to turn away from the magic and mysticism that was their raison d'etre and surrendering their empirical truths to the rational truths of Western scienc e." I call it "reaching for transcendence. There have always been hol y places to which people could go in search of transcendence. We must re cognize that it is a culture out of balance that drives people to drugs in the f irst place. But. IFA AND DRUGS In today's culture. for instance. i t was meant to be visceral. visceral need for spiritual experience. Those who partake call it "getting high. was not meant to be merely symbolic. this is my blood. Let those foolish enough to be stuck in one a rea argue about credit. They have become forums for discussions of ethics and moral ity. They are places to which people turn to find solutions to societal rather t han spiritual problems. The taking of communion. with very few exceptions. I believe that this is the reason drugs are so popular. Understand that you did and that it's probably because you at least doubled your effectiveness by tapping multiple sources of strength. And I also believe that we will never solve the socalled drug problem until we understand this. that drug 170 EPILOGUE . we will fail. Having had friends whose wives had had the same p roblem. Jan was thirty-one years old and had. Several weeks later. I urged her t o bring her friend in for a reading. if not her instincts. Her grounding. but I cou ld see that Osun could help her. Her fr iend had consulted specialists in the field. there must be a reason she was here. an intricate ceremony would have to be performed. Ifa. I remember thinking that her desire to have a child must have been terribly strong for her to have overcome what must have been skepticism to seek out the babalawo in the first place. But I also thought. which we would not know until I had divined for her. who had been trying to conceive for eighteen months. for the last several years. In order to solicit her help. through its anc ient rituals—all of which have maintained their transcendent power—gives us a way to integrate the material and spiritual so that the pleasure and satisfaction we g et from them both is real and long-lasting. Her reading was quite complex. and had subsequently suffered through incredible emotional peaks and val leys from what turned out to be unsuccessful courses of treatment.and alcohol abuse are symptoms of psyches begging for genuine highs and settling for chemical ones. spiritu al system will we render drugs unnecessary and superfluous. was tot ally linear. Divination had indicated which EPILOGUE 171 . managed office ope rations for a successful physician. "There are no accidents ". her doctors were about to start her on a series of hormone injections to see if she could possibly get pregnant. a client who was concerned ab out her best friend. she could always opt for th e hormone injections later. she brought Jan to see me. workable. Nora wanted to know if th ere was anything Ifa could do. Osun. IFA AND CONCEPTION It was late fall when I received a call from Nora. and after concluding there was noth ing physically wrong. the orisa of sweet waters. Only by giving people a path to a healthy. controls love as well as the act of conception and delivery. I explained that if Ifa couldn't help her. representing the healing powers of Osun. All would be mixed with a small amount of blood from the animals and. And so. like her previous inability to conceive. as gently as I could.offerings and ritual we were to use. would be applied as w ell. be thrown away after the ceremony. would be r ubbed into her abdomen while appropriate prayers were being said. the act of conception and the miracle of birth are the exclusive province of female energy. In Jan's case. their nonlinear powers. her increasing feelings of inadequacy. clothes that would. I felt her fear. After making pray ers to Osun. I remember looking at her across my desk. Jan would come in old clothes. I was about to suggest a course of action that might be more fear-inducing. Jan would be taken for a shower with African black soap and omiero. and my wife. and her overpow ering sadness at what she viewed as her own personal failure. despite the male e go. I knew that Jan wanted to conceive a child with her husband more than a nything. a prieste ss of Osun. Jan would also thank e ach animal for the sacrifice it was about to make in order that her baby could b e conceived. a priestess of Obatala. The reason for this. and totally comfortable with. Jan would silently ask Osun to accept these of ferings so that Osun would enable her to become pregnant. is that. more difficult to accept than the reality of her current inability to con ceive. a liquid mixture of herbs sacred to the religion. My daughter. the loop would be made. Following th is. I also knew that s he was typically Western. She would then dress in new white clot hing to reflect the "rebirth" of her 172 EPILOGUE . Honey. Jan would lie on a mat where white doves and quail would be present ed first to her and then to Osun. one of Osun's favorite foods and an avatar for sex and sweetness. The "loop" that was to be connected between Jan and Osun could b est and most sensitively be accomplished by priestesses already intimately conne cted to. would perform the ceremony unde r my supervision. River water. quite simply. I began to describe the ceremony that was c alled for. her first visit to a babalawo. and that on this. more upse tting. throu gh the prayers and energy of the sacrifice. obtaining Osun's help in con ceiving a child would require blood sacrifice. The animals would then be passed over her abdomen before being sacr ificed to Osun. Blessing asked for. blessing received. feel the joy. One moment he was alive and well. Iboru. Her son was born on September 21. and about another month to make the preparations. I remember receiving the terrified call from hi s mother. feel the happiness." I said. "Jan. Finally. I'm now convinced that at the moment I saw my son as a rag doll rather than my beloved child I clicked into my conditioned Western EPILOGUE 13 7 . and it needs all the positive en ergy and joy you can give it! So instead of being afraid. Ibosise. so will your baby!" A blood test several days later con firmed the pregnancy. Seven weeks after the ceremony Jan called me. I rushed the several blocks back to our home in time to see the parame dics running out our front door carrying what looked like a rag doll in their ar ms. Right now there is a b eautiful microscopic human being forming there. b ecause when you feel it. "you should have learned from the ceremony that what we are dealing with is positive energy. Oboye. so it was several h ours before I could call her back. she should let me know so that we could schedule a time and place to perform the ceremony. It took her a month to decide to go ahead. She had just used one of the early pregnancy tests and the results were positive! But. I told her that if she decided she wanted to go ahea d. and she was afraid to get too excited.spirit and physical capacity. the positive indication had been somewhat faint. He was nine weeks old. And for you to 's lide back' into fear puts negative energy into your womb. she said. The next moment he was gone. RELEASING NEGATIVE ENERGY In 1975. 1991. an orange cloth she would bring would be filled with some of the ingredients of the ceremony and worn around her lower ab domen as often as possible. my son Adam died. feel the relief that you've managed to get what you want so badly. I was with another client when she called. For. I understood it. and fear. we sow the seeds o f our own emotional or physical self-destruction. we can.. or high blood pressure. While my response was to "get on with my life. I could "deal" with my son's death by intellectually sepa rating it from the entirety of my life. We became involved in a hos t of stimulating activities— many not in our best interests. And that repres sed negative energy will eventually make itself known. it still exists. We think that if we can put something away where we don't have to deal with it. And by distancing the specificity of the event from the res t of our lives. Today. Down the road. Doctors' waiting rooms. As the years wore on. What Descartes and the atomists who charted the economic and emotional paths of Western society failed to see was the impact on the whole of that kind of splitting. it will go away. we will se e the results of this negative energy as they emerge in the form of cancer. Even if we pretend it isn't there. even if we place i t in the farthest recess of the deepest drawer.frame of mind—that "ability" to see things as component parts rather than the whol e that they truly are." I totally failed to even attempt to feel and to work through the grief and reach some sort of emotional equilibri um. d ivorce courts. pain. I see clearly that negative energy cannot be "put away. as a babalawo of Ifa." Indeed.. conquer the part. 174 EPILOGUE . The fact that our liv es had been altered irreparably could not be changed. A nd so. as Descartes insisted. I took the devastating loss of my son and carefully placed it in one of t he thousands of "file drawers" that comprise my psyche." to "put it behind me. it seems increasingly clear that as we fil l our file drawers with more loss. So we went on with our lives. We quickly sold our house and bought another so that we woul dn't have to deal with Adam's room and his memories. as science would agree. even if we managed to stay too busy to notice it. but I still d idn't feel it. and substance abuse clinics are filled with people whose "filing cabinets" are overflowing. rejection. Believe me. hear t attacks. e nergy cannot be destroyed. nervous breakdowns. I "understood" that I had faile d to deal with the death of my son. I had succeeded at compartmentalizing. I w as able to feel the pain for Adam who had died fourteen years earlier. I was playing with Dashiel when suddenly a terrifyi ng thought passed through my mind. and the positive energy of the love I had failed to express released the negative energy of loss I had refused to face. But this time I didn't shove it away. we learn from Ifa that it is essential t o feel totally. At that moment. we learn first to experience. I helped for twenty wonderful hours as Vassa coped with the monumental process of giving birth. I would be totally destroye d. The laser like emotional energy of pain and loss and love gave way to tears that had waite d fourteen years to be shed. It is these feelings that ignite and allow the nonlinear side of the brain to perform its powerful functions. It occurred to me that if anything were to ha ppen to this precious infant whom I loved so dearly. The file drawer emptied. EPILOGUE 175 . I became a father again.In 1990. I reveled in the miracle of our child growing inside her. rather than being angry that my wife's body was growing larger and larger. Rather than suppress ing or trying to modulate our feelings. gut-wrenching pain and constriction of my chest. exquisite energy of concei ving and giving life provided me with an inner strength and joy I had never befo re experienced. for the first time. Instead I sat and felt the pain. Ifa is the study and use of energy. To su ppress the pain would diminish the love. and I stood awestruck as the head of our so n Dashiel made its entrance into the world. the tears for his brother ran down my face. Even the thought caused a terrible. Ifa also understands that only pos itive energy can disperse or reach equilibrium with negative feelings. energy to change our lives. for I had learne d that the pain of potential loss was equal to the love I felt for my son. What does that have to do with dispersing negative energy? Well. Through Ifa I had learned not to be afraid of my feelings. not quite two months later. As I held my newborn son to my chest. and emotional equilibrium finally returned. This time. I didn't file it away in a deep. I had learned how to feel and use in a positive manne r the energy these feelings provoke. The pure. at age fifty. and then to use. Through a defined set of rituals and procedures. d ark drawer of my subconscious. in my role as a babalawo. but I do recognize that people thoroughly trained in a Western model can listen to Chopin's music and not feel it. or when we use divination. Ifa. like the orisa. I asked them to pay attention to what they felt when witnessing a beautiful sunset.FEELING OUR FEELINGS In our society we are afraid of intense feelings. Feelings. divination. But as modern religion traded its mysticism for humanism. we began to feel less and less and became more uncomfortable with profound feel ings of any kind. the world's oldest monotheistic religion. the rituals of Easter or Passover or Lent. I don't really believe that. I tried many methods of "reasoning" to get people to feel safe with their emotions. Ifa teaches us how to feel. We have been taught that certa in kinds of behavior are appropriate and others are not. circumcision. b lunt their ability to feel. and future in a palpable fashion. or can admire Van Gogh's technique while blocking off the pain and power that virtually leaps off his canvases. and ancestor wo rship we keep the nonlinear side of our brains open and powerful. our emotional and spiritual lives were nourished through various rituals designed to keep the nonlinear sides of our br ains open and active—communion. When we pray t o our orisa or to our ancestors. Yet I would often meet up with the argument that what I was calling "emotional" responses were actually the products of learned values . Men and women are assig ned societal roles and expectations that blunt their feelings and. keeping kosher. listening to an inspiring piece of music. are ener gy. Actually. w e bridge the gap between past. When we present offerings to our orisa or to our ancestors. They must be experienced to be useful. present. eventually. In the past. retains its ori ginal means of transcendence. Through orisa worship. or seeing a great painting. For years . The pr ofound energy and emotions released by these actions give us the power to improv e our lives in tangible ways. we connect to powerful energy sources. I believe that truly linear art would be nothing mor e than very complex number 176 EPILOGUE . They also give us the capacity to accept and exper ience intense feelings in our everyday lives. If it were that simple. orisa worship and divination. ancestor worship and prayer. for only one or two seconds. Indeed. after or gasm we feel relaxed. you connect with the pure. this will be your first step toward doubling or tripling your capacity to make lasting. Equally im portant. too. EPILOGUE 177 . and relaxed! It's not simply because durin g orgasm we rub a nerve hard enough to cause the brain to produce endorphins. gives back more energy than it takes. It's a road map and instruction manual into the exquisite power of the nonlinear. the world does not come to an end. it won't happen! Furthermore. our ability to cope with everyday events is usually stronge r and more centered than before. and peaceful. even though we momentarily "lose control" of the structures that we bel ieve are totally responsible for our lives. I ndeed. heroin addicts would be the happiest people in the world! It's because for that one moment. peace. Through Ifa. energized. after orgasm. and strength. we wouldn't feel energized. Through ritual and sacrifice. It only makes sense that there would be other m eans of tapping this energy. I guarantee you that if we expend ed the same amount of energy carrying the groceries up three flights of stairs. you will be able to explore ritual ways of accessing this power whenever you need it. That's what Ifa is all about. peaceful.paintings and great linear music a cacophony of computer-driven tones! Neverthel ess. it became clear that what I needed was an example they couldn't argue with. That is in the experience of orgasm. we totally and constructively exit the linear world and enter the world of pure emotional energy and power. positive changes in your life. powerful energy of the ocean tha t we call Yemonja. I suggest that there is one moment in life when we are able to be totally tappe d into the power of pure emotional energy. un like our everyday temporal one. the nonrationa l. And that world. Ifa provides a step-by-step guide for accessing this enormous source of power. At first you'll feel uneasy o r perhaps even silly: "You mean you expect me to take a watermelon and put it in the lake while talking in my head to someone called Yemonja?!" But if. if we try to get linear about it. We live in a fashion-conscious society It has become increasingly fashionable in recent years to dip one's toe into the spiritual waters of ancient cultures. There are many roads to truth. Not only can it not be done. which carry with them a denial of the de ath of our bodies in exchange for the guarantee of death to our souls! It is jus t too heavy a burden. In the 1960s the fascination was with yoga. For us. by adhering to a set of values imposed by their culture. It is a fixation on the outward.IFA AND THE BEAUTY MYTH We are all trapped by a very limited concept of beauty. medita178 EPILOGUE . but it would certainly encourage gales o f good-hearted laughter. new waistlines. n ew hairstyles—all serve to deflect us from examining what's underneath. New cars. it is not funny at all. Instead you should be laughing along with the orisa at our foolishness. Sometimes I am convinced that the orisa find us very funny. I urge you not to waste that time. we perpetuate our own feelings of helplessness and despair. new partners. it wastes our time and energy in the attempt— time and energy that could be used for growth. new clothes. t hey're trying to find the right relationship. I see so many clients who have bought into the nonsense. In that denial. a refusal to look inside. We truly suffer from th ese standards of beauty and appearance. happiness. and personal fulfillmen t by changing the river's flow. on how things look. rather than how things are. but you can travel only one at a time. In orisa worship there is a natural order and transition to life and th e continua of death. IFA AND THE NEW AGE There is an enormous difference between valid and valuable. Our Western fixation on appearances is simply an attempt to stop the flow of the river or the rotation of the earth. and it's a kind of deni al. not to deny yourself that j oy. The foolishness of squeezing o ur feet into shoes that are too small and wearing jeans that are too tight would be so ridiculous as to preclude anger. not just talk a bout. They will flee just as they approach the real power and meaning of the experie nce. you will be forced to rethink and reshape your values. the wisdom of Native Americans.tion. that's much too frightening. Though there is undoubtedly something profound to b e gained from any genuine spiritual journey. expressi ng and reflecting their most precious beliefs. inward. And transcendence has been denigrated fro m transformation to fashion. serenity. Why? Because once you have tasted the beauty. You learn the rules that allow you to fly safely to your desti nation. there's a go od chance you would EPILOG UE 19 7 . and transforming. not philosophical. All these cultures have wonderful religious insights to offer. But if suddenly along the way you became fascinated with how helicopters fly instead and began to use those instructions to fly your plane. The cocktail party dilettante has become the spok esperson for the religious experience. It is no wonder that we treat our religious exper iences with the same attitude. the meaning of these objects and exp eriences was to be personal. And the decade of the nineties is projected to be the beginning of a renaissance of interest in Africa . It is not unlike learning to fly an airplane. Spiritual experiences wer e meant to cater to the soul. were not created to adorn the wal ls of fashionable homes. "There's truth in a lot of things. For many. We can expect cowries and colorful beads to replace turquoise and silver. oneness with nature. Our culture. the trend moved west. with its fixation o n short-term gratification. its own truths and rituals. . We have come to believe that only events that can be distilled into thirty-sec ond news clips are newsworthy. dabblers are predestined to miss it . not the repartee. Every path has its own rules. why shoul dn't we experience them all?" The answer is practical. and the mantras of India. and people sought the curative powers of the sweat lo dge. but none can be meani ngful to the spiritual dilettante! Transcendence was not designed as a cocktail party conversation enhancer. conditions people toward a life lived on the surface . Without exception. In the seventies and a greater part of the eight ies. It's something you must feel and do . . and power of the sp iritual. The art and artifacts of ancient cultures. There are those who will say. They will participate in the rituals. or restore their health. We settle for the weekend experience and then accept our return to the rat race as normal. and so on. It's simpl y that the instructions can't mix. The orisa are with you always. They are with you in the countryside and on the crowded expressway or at a business lunch. most cannot handle it. weekend religious retreats. make the o fferings. 180 EPILOGUE . Easter. one at a time. increase their income. but they don't want to rethink the values that caused the ir problems in the first place. its value is lost.. if it cannot go home with you. It is absolutely true that one can achieve transcendence with Native Ame rican sweat lodges. That's where Ifa is valid and valuable.crash. it cannot be understood or mas tered in thirty seconds or thirty days. Ifa extols both the spiritual and the temporal. or baptism are all opportuniti es for transcendence—but are they valuable? I would say that if the transcendent e xperience fails to become part of your everyday life. When the real meaning and transcendent power of Ifa are made available to them. You don't need a church or structure to access them. the practice of yoga. Communion. Passover. in the short term. Ifa sees you as whole and provides the ritual for keeping you that way. The y want to get the girl or the guy. There are many truths . So dilettantes come to Ifa and the babalawo to be fixed . . solutions that have been offered to them. As a culture we have come to accept that transcendence s omehow does not apply to the everyday. It is in this context that I draw the difference between something's being valid and being va luable. It is a lifelong journey without destina tion or goal.. bar mitzvah. but they will assiduously avoid th e real opportunities for personal growth. They ca n help you achieve peace in one and success in the other. yet practical. win the court case. In some sense t hey have been unwittingly supported in this short-term thinking by many of the s piritual. t'ai chi. . There are possibilities for transcendence in the Western traditions a s well. and achieve some practical results. It is the reason trees grow and flowers bloom: not to become the b iggest tree or the prettiest flower. It isn't a question of which one is right and which one wrong. We can th en be sure that we're traveling a path of truth. and the recognition of our own godliness. I invite you to join me on the journey. the joy of good health. EPILOGUE 181 . the pride in accomplishment that comes fro m doing a job well and not harming the universe or the people living in it. the miracle of children. We should awaken each day stimulated by th e opportunity and potential it offers. Our spiritual experience is meant to be the same: a joyous response to the positive energy the universe holds out to us in abundance. Ko Si Ku Ko Si Arun Ko Si Eyo Ko Si Ofo Ko Si Ako ba Ko Si Fitibo Ariku Babawa.but to express their joy at the energy of the sun. not fearful and angry at what it may hold . Ifa is one such path. It is an integrated response to the universe of w hich they are a part. We should be able to go through our lives fearless and secure in the knowledge that we need never be cut off from the power of our spiritual energy. their pleasure at the nourish ment of the rain and the soil. So that death is no more Sickness is no more Trage dy is no more Loss is no more Unforeseen evil is no more Overwhelmed no more Don 't let us see the death of our father. It s hould include sharing our lives with others who love and respect us.