Remember that unjust or injustice from either man or from unknown sources are way to free your mind and your life from the evil of the past and learn that pure lesson and true greatness evolved from inconvenient activities and challenges we call evil . Never resent or sad or groan when you are treated unjustly or when nature beat you with sorrow and misfortune.
Do not abandoned yourself to resentment, misery and bitterness when passing through the fire or jungle of life. Maintain discipline to gain abundantly. Always appreciate every evil attempt to learn what is most important in life and every good attempt with gratitude further the blessings of life in creation.
Only fools believe in passing through life without experience both good and bad, likewise a student passing through school without examination and tests. The wise behaves confidently and learn from the evil of life through prayer and unresounding faith in the infinite. Moving forward in humility to attain eternal glory according to Yoruba saying “adu ni ngbehin eworo “. That sweetness end the bitter leaves. Whatever you are passing through in your life right now, never bow your head in sorrow but rather lift your head in prayer and stick to the stout faith of victory. There is always and there must always be a light at the end of the turnel.
The evil situation or challenges bring out the reality of man. Gold must pass through fire before it glitters. The faithful and the ardent believers see every challenge as a stepping stone to higher stage and perfect victory.
Remember never to bother yourself with the thoughts of others or actions of your neighbour or conspirators toward you. Your power is within and your energy and glory cannot be taken away from you. Virtue is your protection and never believe in retaliation. Learn something from ika meji. That says, “eni ri oku osika nile to fi ese ta, ika ti di meji “, translated, that beating the corpse of the evil man means double evil, that is, evil in two or twice evil manifestation. Always show pity and divine love to all things in creation. What is the essence of your religion and faith when you cannot overlook the shortcomings of your neighbour or forgive yourself of evil of the past. As a spiritual man, the time of birth and the time of death is just less than a second or infinitesimal of a second, use every second to think good, do good, act good and speak good. That second may be your last breath on Earth.
Never waste any time in indulgence or frivolous activities or fight your friends or neighbour in accepting your religion or preaching dogma in the face of multi racial or multi cultural world. Your character and attitude will speak whether you of godly being or evil reincarnation. The act of doing good alone is the way to eternal bliss and harmony. Otura meji speaks of a man of peace is a man that know the path of wisdom and truth. He is a man that dwell in the bossom of God .
His words are miracle and his action are divine and his sleep and awake are guided by the luminous and eternal light from ether. Every creature, religion, plant and animal show the beauty of creator as a amazing creative force in the cosmos. Different kind of flowers give different opinion about diverse energies that resides in the cosmos. Hence appreciate all things and give thanks when you see things because the hand of God is diverse creating all things to satisfying is greatness. Do not confine yourself into a shell, because of little wisdom and religion inclination of your youth. Learn to fly higher to see that all creatures are equal on the ground of the physical existence. In the spiritual level, there is no question of religion or faith but character and attitude. Which Yoruba call IWA and the OLU IWA OR OLUWA is the word used for God in Yoruba. PERFECT YOUR CHARACTER AND ENSURE A GOOD ATTITUDE TOWARD ALL. IT SHALL BE WELL WITH YOU.
May God bless you today and forever.
Alafia
Author: AyeAkamara
IFAYELELE 3
Ifayelele need not be a difficult and complex thing.
It is something profound and wonderful but simple, direct and attainable here and now. When you abide in Ifayelele you are possessed of a strong, encouraging and life giving state of pure self confidence, assurance and clarity. You know who you are spiritually speaking and you the path that you are to follow and will follow to the end. By virtue of this vision you are always motivated, inspired and encouraged come what may. All of beautiful realities are born from Ifayelele. In Ifayelele you are free from doubts and delivered from the cycle of always asking so many questions about this or that because you come to know things directly and personally. No one outside of you has to confirm your Ifayelele. But when one person in Ifayelele comes in contact with another person so established they immediately recognize each other with great joy, sweetness, respect and affection.
God bless you,Chief Olayinka Babatunde Ogunsina Adewuyi
On Ifayelele 2
There are many spiritual practices taught by Ifa and taught by various Irunmole/Orisa in Odu Ifa for entrance, growth and development of Ifayelele.
One does not need to know them all and practice them all just like when you are not feeling well you do not need to take all the medicines available at the pharmacy. You use only what you need to treat your ailment. Ifayelele is your personal awakening or eureka moment when you discover and realize you divine spiritual nature nature and are filled and enveloped by a power of divine sweetness, divine enthusiasm, motivation, interest and peace. You very clearly live constantly in a state of divine awareness where you are sensitive to, receptive to and responsive to the activity of Ifa, the Irunmole/Orisa, your Ori and the guiding and confirming power of Olodumare ase.
By practicing and cultivating those things that you personally can experience that gives you spiritual strength, power, comfort, assurance, self-esteem and self-confidence you grow and mature in Ifayelele provided that you have initially first of all awakened to Ifayelele and entered into the stream, current and realization of Ifayelele. Ifayelele experience confirms itself. Study and meditate on Odu Ifa and that instruction, practice or principle which captures your attention and motivates you pursue that. It is not a matter of saying do this or do that because the affinities, temperaments, intellectual and spiritual faculties of people differ.
But one practice is common and universal to all: Personal prayer and self-reflection. In this instance self reflection means carefully thinking about the principles and teachings brouhaha in Odu Ifa. I know what you are thinking. You are thinking in which Odu Ifa can I find all of these things easily and conveniently arranged and presented so that I can take it in. Right. You will not find it anywhere that way. It does work that way. Ifa has been set up by Orunmila in such a way that only, only and only the dedicated and serious student can discover and find its treasures. Just like a bouquet of flowers is made by a combining of many flowers but these flowers have to be gathered from different places.
Gold, Silver, Rubies, Sapphires and Diamonds are precious and valuable but they are not sitting on top of the earth in one place waiting to be easily picked up and gathered by someone by accident or ‘good luck’. No. Not ever. To get to these precious stones and metals you have to invest your time, effort, consecration, intelligence and resources to find them and bring them out of the earth after much labor.
Mother Ile is not just going to give them to you. Ifayelele is the same. I will give you a word of guidance that will meet your spiritual need and will answer your questions for you: Cultivate and practice those things relating to Ifa and Irunmole/Orisa devotion that inspires, motivates and inspires you and the rest will come of its own. There are certain mysteries or secrets of Ifa and Irunmole/Orisa devotion that will lose their power and effectiveness if they are just given, handed over to you or just explained to you without you previously doing the work of search, study and practice. Authentic inner spiritual longing and truthful following of ones conscience and intelligence is indispensable in this effort and discovery. If you are power filled when you practice Iwure then do not abandon that discipline. If you are power filled ministering above the Opon Ifa then continue that. If your strength and power is revealed and experienced by being an adept spiritual counselor, guide, and seer then cultivate that and do not abandon it. If you are filled with divine enthusiasm, power and divine energy because you are a masterful priest adept at conducting divine rites of empowerment then continue that and do not abandon it. If you follow this principes you will discern, experience and know Ifayelele ‘in between the lines’ of Odu Ifa. True dedication and not superficial curiosity is required. The truths and principles of Ifayelele can be communicated by words only between two people who have been established in Ifayelele. If you just give detailed talks or explanations about it people will think that they have entered Ifayelele because they have the words and explanations regarding it. The descriptive words and explanations which are used to define Ifayelele is not Ifayelele. Those words spring forth from Ifayelele. Talking about health and exercise is not the same as actually enjoying good health and practicing exercise and healthy diet. In other words Ifayelele springs from practical endeavors and spiritual activities.
I hope these words clarify things for you and are adequate to set you on the correct path. You have to discover this astounding and life giving condition in your own but these words of guidance will take you there if you internalize and practice them. Ifayelele is not a thing to be talked and philosophized about. It is something to be discovered, realized and actualized in ones life with simplicity, humility and no drawing attention to oneself.
Peace and blessings to you. Blessings of Ela and Orunmila be with you.
Olayinka Babatunde Ogunsina Adewuyi
On Ifayelele 1
Ifayelele IS DIVINE STATE OF CONSCIOUSNESS.
Ifayelele is the quality of spirit and mind enjoyed by Olodumare and the Irunmole/Orisa. It is characterized by certainty, serenity, wholesomeness and freedom from all that defiles, impurifies, taints, perturbs, and oppresses the heart/mind. It is a state of abiding positivity, joy, peace and clarity. It is also the state of being in which the powers of ones soul begin to emerge and manifest in original diversity. Ifayelele in its highest and most developed state is the condition of spiritual-moral-emotional and intellectual maturity.
In Ifayelele one perceives things with clarity and ones sees things as they truly are and not as they seem. In Ifayelele one is able to know and discern the present actual qualities and intentions of people with exactitude. A person established in Ifayelele sees things from the root and is not subject to the deception of others. A person in Ifayelele is humble, proceeds with good faith, kindness and does not humiliate or embarrass others neither does he reveal the shortcomings or faults of others to anyone. A person developed and cultured in Ifayelele can perceive the hidden wholesome and unwholesome qualities and activities of people yet he treats them all with equanimity, good prospects, positivity and impartiality. In Ifayelele there is no desire or intention to be judgmental or competitive. One is at peace with oneself, the world and the Divine. In Ifayelele ones sees and brings out the best in everyone.
The man or woman established in Ifayelele disarms others easily of their fears, anxieties, worries and insecurities and in exchange gives them hope, strength, dignity and confidence. In Ifayelele one inspires confidence in others immediately by the power of the authority, divine clarity and charisma that is at work within which others immediately and directly perceive, feel and are moved by. One sees with the divine eye of Ifa and one shares in the sentiment of the Irunmole. Another symptom of Ifayelele is the ability to easily adopt to changing conditions and to be able to maintain peace, calm and serenity in the midst of adversity and problems.
In terms of growth and development the knowledge of Ifayelele is all important because the purpose of our creation is to reach fullness of Ifayelele. The sign and symptom of someone who has entered the stream, current or realization of Ifayelele is that such a person is no longer subject to retrogression morally and spiritually. The person who awakens and matures in Ifayelele is free from doubts, knows the reality of Olodumare, Ifa and the Irunmole/Orisa and is disposed to pursuing only those things that are noble, worthwhile and approved by the wise.
The divine realm is not a matter of speculation, guesswork or mere hopeful belief to the man or woman established in Ifayelele. The spiritual realm is an absolute experiental and verified reality in Ifayelele and as such one becomes established in truth and becomes a partaker of an unshakeable faith, confidence and certainty that no amount of vain reasoning or foolhardy logic can dispel. What ones physical eyes and light are to a human being is what Ifayelele is to the spirit of the truly spiritually awakened and confident man or woman. Ifayelele is light, true sight, clarity and deep discernment. Ifayelele is accurate and complete understanding of ones existential reality. Self responsibility, integrity and thorough going honesty or transparency are the traits of a person who has become established in Ifayelele. The experience of Ifayelele is the fruit of deliberate spiritual effort joined and inseparable from the gift of the outpouring and reception of divine ase.
When one has a substantial and significant spiritual growth spurt that causes one to experience and know the reality of the influence, power and presence of ase, one can be said to have experienced ones entry into Ifayelele. Ifayelele is a purifying and ongoing, developing and progressive experience. Ifayelele experience is a catharsis of the mind, emotions, heart and spirit conferring healing, renewal and restoration. Ifayelele cleanses, purifies and releases one from negative, injurious and destructive energies, emotions, thoughts and feelings. It heals the heart and makes one strong and fearless. Ones initial experience of Ifayelele (divine awakening) is marked by a new sense of wonder, awe, respect and love for oneself, humanity and the divine. One sees and experiences things with a new and lofty perspective.
The beginning of Ifayelele is experienced in ones life when one becomes consciously aware of the divine realm and the spiritual life. When a person initially has this clear and unshakable conviction and affinity, he or she has had a momentary awakening or Ifayelele experience.
Ifayelele is a conversion, transformative and/or awakening experiences which changes ones perspective, attitude and manner of life. It changes ones relationship to the world. The initial experience of Ifayelele is powerful, wonderful, simple and life changing and can be compared to being consciously born into the spiritual reality. It is a new birth, a new beginning, a new development and unfoldment of ones inner life. It is something that deeply and permanently changes and transforms your outlook and fills you with great joy, certainty, meaning and purpose.
Ifayelele makes one fearless and fills one with a sense of worth. Ifayelele is something that one discovers and enters into through a process of struggle, inquiry and seeking to finds one true center and faith in life. Ifayelele is something that happens to you but when it happens, by virtue of that experience one is enabled to see, understand and know why it happened and how it happened. No one can give you Ifayelele but when you obtain it you know that you have it. It the sacred treasure of inestimable value. Nothing can compare to it. When you have it you are no longer seeking for answers and are no longer seeking for this or that. In Ifayelele one has already found or been found by the great divine reality. Without effort Ifayelele cannot be had but at the same time Ifayelele is not the fruit of bare and unaided effort. Your effort, struggle, seeking, longing and tears….your many ups and downs… prepare you for Ifayelele. In Ifayelele your personal power and effort and Divine power and initiative becomes one. There are countless ways whereby a person enters the stream, current and/or realization of Ifayelele. There is no one size fit all method for Ifayelele attainment.
The secret to entering, awakening and being continually refreshed and renewed in Ifayelele is to honestly and fearlessly pursue ones spiritual affinities. Ifayelele is divine inspiration, courage, power, divinely given certainty and confirmation which is in union with the verifying certainty of your own conscience and intelligence. This is the key: Honestly pursue your spiritual affinities and obey your conscience. If you are told more than this you will lose out on the power, meaning and value of your own Ifayelele experience when it happens to you. It is kind of like if someone in advance gives you the punch line of a joke then that information or knowledge will rob you of your joy, awakening of happiness, spontaneous response and discovery. In Ifayelele you have learned to connect the dots of your life and have unraveled the profound, beautiful and mes igual mystery of your life. Once you have personally tasted Ifayelele you will know in what way and manner to cultivate, exercise it and experience it more deeply and with ever increasing clarity (understanding). Some can be filled and overpowered by Ifayelele during their participation in sacred rites where the divine energies are powerfully present. Some experience and awaken to Ifayelele by being in association with someone who is established in Ifayelele. Others feel the fullness of Ifayelele through their devotion to prayer, meditation and fasting. Some are made strong in Ifayelele during their recitation of sacred Ifa verses or during their singing of sacred songs to Olodumare and the Irunmole/Orisa.
There is no doubt that Ifayelele is a stage reached as a result of life of searching, spiritual practice, interaction with the divine powers, self-cultivation, reflection and effort. There are many ways which are valid and true which serve at catalysts and agencies of the transmission of Ifayelele. Ifayelele is something that fills your awareness and causes you to want to improve, grow and develop without anyone having to push you or encourage you. It is a power, a divine dynamic potency at work within which one consciously experiences as well as a divine state of consciousness to be cultivated, nurtured and protected. To want to enter and know Ifayelele with your own life and experience it is to know that Ifayelele awakening is near. The surrounding light of Ifayelele causes you to want it and seek for it more than anything else. It becomes your consuming passion and you will not be content or satisfied until the light of Ifayelele not only surrounds, guides and purifies you from without but until it enters you and fills you.
To want Ifayelele you have to truly want truth more than any else. You have to be willing to cut out of your life all non-essentials. Ifayelele cannot be a part time affair or a passing interest. It requires a wholehearted and personal commitment, a commitment not imposed upon you from without from anyone or anybody. Ifayelele is the confidential heart, center, mystery and priceless treasure of Ifa. The authentic aspiration for Ifayelele attainment must be a spontaneous response on your part to the call of the divine ase upon your life. You have to be willing and able to sacrifice anything that stands in your way to its attainment. You need to have zeal, calm follow through, strong determination and fervor. You have to be continuously hungry and thirsty for it…without this you will never attain it.
What I am authorized to tell you for your benefit is that if you are serious about attaining Ifayelele then be courageous, brave and determined to be completely dedicated to the pursuit of your honest spiritual affinities. A man or woman of Ifayelele is not and cannot be consumed and weighed down with the thoughts and opinions of others. You have to be true to yourself, your conscience and your personal real inner experiences. There is no place for make believe and fantasy in this pursuit. Ifayelele is a real attainment for realistic people. Ifayelele comes from Ifa-Olodumare. Ifayelele is born of truth, honesty and integrity. It arises from the root of your spirit. The seed of Ifayelele is already within you. In fact it is you. It needs only to receive light, water and nourishment of the divine kind.
The Essence of Faith
A THOUGHTFUL CONSIDERATION FOR TODAY:
Simply by memorising the words and teachings of Ifa and transmitting them to other people like you were a tape recorder or a parrot you will never illuminate others. Unless the person who preaches embodies in himself broad life experience and true understanding and the people who come in context with are naturally influenced and enlightened (awakened), his teaching cannot be true teaching.
The full power of Ifa will not manifest in and through a person until such person makes of Ifa principles and practice the center and anchor of his life. The spirit and manner of Ifa has to be his all and everything. This divine spirit has to be assimilated by a spirit of personal and spontaneous self-initiative. The spirit, presence and power of Ifa will come and manifest in our lives without solicitation when we determine to establish ourselves in a mind that is pure and innocent and when our pursuit of truth, honesty and goodness is dauntless and heroic. Even we were to wholeheartedly devote ourselves to cultivating Ifa consciousness (Ifayelele) in our lives, thoughts, conduct and behaviour we would know the fullness of the ase and truth of Olodumare. Know that because we are the literal children of Edumare we can all experience and abide in the spirit of serenity, innocence, joy and peace. While entrusting ourselves to Ifa-Olodumare we must as the same time be resourceful and push forward by virtue of our determined efforts, otherwise we will not truly advance, grow and mature.
When we have no faith we tend to depend solely on our efforts and strength and when our faith is shallow we are liable to rely on relief, aid and salvation from without. We cannot expect to attain perfect faith from the beginning. IT is only by undergoing, confronting and experiencing many mental-emotional trials can be acquire an unassailable faith. Never lose hope. If we simply have the determined and fervent aspiration to approach Olodumare and receive His light. Olodumare will naturally protect us, guide us and lead us in the right direction. Do not forget that being thankful or appreciative is the first and most important step in approaching Olodumare and the Irunmole/Orisa. Being grateful and joyful at all times is the essence of faith. We must look upon everything brightly, as Olodumare’s benevolence.
We must be deeply grateful for all things in the universe. If we come to understand this from the depths of our hearts, then we will be unable to injure anything or anyone. We will learn to make the best use of everything. Still, being human, we are apt to have our attention caught by selfish interests and end up forgetting to show gratitude and appreciation for all the things in the universe. When ones spirit resides in the divine realm of Ile Ase (House or Realm of command, authority and power), everything around us appears benevolent. As long as one thinks ill of people, curses and despises others then no matter how great ones talents, strength, authority or fame may be, on no account can ones spirit dwell in the divine condition of Ifayelele.
God bless you all,
Olayinka Babatunde Ogunsina Adewuyi
When We Encounter Difficulties
From one of our members from North America
When we encounter difficulties and failure and we are overwhelmed by frustration and despair, they are all telling us:
“Return to Ifa-Olodumare.”
When our trust has been betrayed or our love fulfilled, they are telling us;
“Return to Ifa-Olodumare.”
When we begin to feel that life is meaningless, empty or pointless these feelings are telling us:
“Return to Ifa-Olodumare. There can be no genuine satisfaction, peace and purpose in life without the loving presence and guiding influence of Ifa-Olodumare.”
When we see that we are losing our bearings and moral compass in life this awareness is communicating to us:
“Return to Father Ifa-Olodumare and Mother Isese. Return home where you are loved and at peace. Return home where you are safe and protected. Return to Ifa-Olodumare.”
Alafia, Olayinka Babatunde Ogunsina Adewuyi
Why Do We Need Sacrifice – PART 2
Ebo or what we call sacrifices are fundamental tools to induce heavenly or spiritual action and benefits to our lives. The second reason we offer Ebo is to send messages to the unknown and we call Ebo a great messenger of word and action. Sacrifice carries a lot of messages from the doer to the spiritual point of manifestation and bring back a message of victory, success, happiness and harmony back to us.
Sacrifice go beyond physical realm to meet with the spiritual host of heaven and bring back the messages of light. Love and wisdom to the doer. We read from ifa verses where most divinities sent. Message to heaven to induce total freedom from sickness, death and negative vibrations of all forms. Orunmila use sacrificial step to wrestle the life of his son from the hand of Iku, one of the agent of ajogun orun (that is death , the agents of the punitive knight of heavenly doom).
According to ifa verse under ode iwori
Ese ifa labe ose iwori
Ose papa bi oko
Iwori jowolo bii radun
A difa fun orunmila
Yoo raan akirinbiti Ebo lo si Ajule orun nitori omo re
Ebo mo gbogbe o jiyin
Akirinbiti
Mo mo gbagbe o jiyin
Akirinbiti
Boo ba dorun too ba ti jiyin aje
Ka raje rere Ni
Akirinbiti
Mo mo gbagbe o jiyin
Translation
Ose papa bi oko
Iwori jowolo bii radun
Cast divination for orunmila
He would send a breakthrough sacrifice to heaven for the sake of his child
My sacrifice do not forget to deliver my message
Akirinbiti
Do not forget to deliver my message
Akirinbiti
When you reach Heaven deliver my message of wealth
Let us have good wealth to pocket
Akirinbiti
Do not forget to deliver my message of victory
Akirinbiti
It should be noted and realised that a particular Ebo is an arrangement and presentation of many articles as specified by the particular verse or verses of ifa as chanted by babalawo or ifa priest to the client or devotee in question. It is the natural force of this article that ifa priest would combine based on the instruction of ifa verse for the spiritual message to be delivered to Heaven. The content of the sacrifice must be the favourite foods or articles of the deities or divinities whose blessing or favour are or is being sought. At time taboo may be suggested by ifa oracle to trigger quick action of such deities if divinities. The taboo wake deities up to their full responsibility, but it must done under discipline and experience ifa priest so as not to backfire .
Hence Ebos are messengers .
Alafia
Why Do We Need Sacrifice and Etutu – part 1
Ebo riru and Etutu are two fundamental structures by which the principles of Ifa and the doctrine of Olodumare through Isese are established.
Ebo riru or simply “Ebo ” can not be explained or given a concrete translation into English language. It is more than sacrifices or rituals. It is the fundamental steps by which the etheric or spiritual or heavenly bodies are appeased to, by giving or offering them what they would absorb or eat in order to carry out certain fundamental function or spiritual duties at the superior or higher level of existence. Since veil or blockage have been established to deter ordinary or physical movement to spiritual level or etheric realm, certain objects are needed to take our desires and yearns to the level of accomplishment. Which is spiritual realm. Nothing is achieved at ordinary level without spiritual assistance, that is, the reason we say life is a spirit and spirit is life, without spiritual aids or assistance life has no meaning. To correct the error associated with life and to improve or aid life to reach its maximum potential call for Ebo riru or Etutu sise.
Ebo becomes every attempt to forfeit, forgo. ive up certain habit or thought or action during the cause of worship , devotion or adoration or admiration in exchange for better or best circumstances of life. Ebo or what we ordinary called sacrifice function at all level of life which include physical, emotional, mental spiritual and divine level.
At physical level, ifa uses words and other material things to change evil situation or misfortune of punitive knight of heavenly doom called Ajogun or Alajogun into blessed and positive vibration.
Hence, ifa advises using of prayer at a perpetual level to change all misfortunes in our life to fortune. When a man is asked to offer prayer daily or everyday. It means he needs to sacrifice his time to do the chanting or repeating spiritual words and the host of heaven hear and things will change for the best.
At the mental level, entail the power to have control of ones mind when the temptation of life arrest and chock our mind like animal trapped in the hole or cage. Ifa then suggests the reciting of ifa verse and prayer to replace evil mental thought
at emotional level. Ifa advises on perpetual walking on the Mother Earth, that is Ile ogeere and pray “that just as Mother Earth support every plant and animal in the jungle of life, the Mother Earth should support you and change the unpleasant situation into positive.” The act of walking and praying on the Mother Earth is not just a physical activities but emotional and spiritua mode l am using the most greatest invisible power in the cosmos to change every evil emotions and feelings into better and positive energy base.
At the spiritual ifa calls for articles and materials to be used for sacrifices. The materials are called IRARI AKAPO meaning “buy back for the destiny or ori of the person in question”. The materials are foods used to appease specific divinities to perform certain job on our behalf at the higher level of life so that positive step can be made here and here-after.
Hence, we must be sincere with our sacrifice, ensure tha all materials are used to perform the right sacrifices to maintain balance at the point of unseen or point of unknown. Do you realise that the souls that failed to sacrifice become an object of sacrifice themselves and their generation pay the higher price or evil consequences. You remember obi, the woman that sought ifa advise and divination for the fruit of womb and failed to sacrifice believing that the priest would steal her sacrifice or there was no need to offer such elaborate sacrifice. So also under Ogunda otura. How the generation of the birds, rats, fish and animal and most stubborn human failed to offer sacrifice and they become the object of sacrifice themselves. Always try to offer sacrifice, your generation would not only benefit from such sacrifice but your life would attune to greater forces and energies from ether and your steps shall see the light and guidance of divinities.
At the divine level it involve the using of the power of Ela Omo Osin Asiwaju build or rest on the power of fasting. Prayer positive thought, vigil and the third eye call oju inu or the inner eyes.
Try to use all or one of the steps when doing your Ebo or etutu or your babalawo is carrying the necessary Ebo to aid your steps for spiritual or divine blessing
ASE
Olayinka Babatunde Ogunsina Adewuyi
Without truthfulness, uprightness and integrity one cannot be a follower of Ifa or a true human being.
Itaniji Okanran Ajangbile (Ifa discourse based on Okanran Oworin).
Holy Odu Ifa Okanran Oworin:
‘Whether You Do Good Or Not Is For Your Own Benefit, (this was the name of the awo) who consulted Ifa for the Liar, the son of Alara. Whether You Do Good Or Not Is For Your Own Benefit, consulted Ifa for the Wicked, the son of Ajaro. The Inner Truth (truthfulness) Brings More Satisfaction Than Lies (is the name of the awo) who consulted Ifa for Ifarinu (Ifa sees and knows your heart), who is the son of Orunmila. Only Ifarinu followed the injunctions of Ifa. Ifa knows your heart. The earth knows the wicked. Olorun (God) knows those who do good.’
The Story:
The three friends, Eke (the liar) son of Alara, Ika (the wicked) son of Ajero and Ifarinu (Ifa knows your inner heart condition) the son of Orunmila visited the set of babalawos mentioned above to consult Ifa. Their mission was to inquire about their intended traveling to another town for the discharge of religious activities and spiritual responsibilities. These three friends were also qualified babalawos. Since it is a wise saying that a ‘physician cannot heal themselves’ they decided to be checked spiritually by colleague babalawos. The three young babalawo friends were told the same thing by their respective babalawos: Do good, be truthful; avoid inordate ambition to get rich quickly, be obedient, do not say what you do not know, do not be treacherous and do not betray the trust of those who repose trust in you.
The first two young babalawo Eke and Ika believed that they did not need to perform the sacrifice if they have to follow the injunctions. Only Ifarinu performed the sacrifice (and obeyed the injunctions). The three babalawo friends set off on their journey. When they got to their destination in another town they decided to visit the elders of the town for guidance and counseling. They had received previous information that for anyone to survive and succeed in this town the involvement of the elders was essential. The three powerful elders were Esu, Ogun and Obatala. When they met with the elders they stated their mission. They told the elders that they can came to this town to perform their professional duties as Ifa priests and as traditional practioners of herbal medicine. The three young babalawo friends expressed to the elders their desire to have their support and protection in times of war or invasion by territorial enemies.
The elders said that they would have nothing to worry about as long as they were HONEST AND TRUTHFUL AT ALL TIMES. This was the condition they received from the elders so as to secure the guarantee of their support and protection. If they practiced truthfulness at all times they would surely succeed and thrive as babalawo and they would also be granted complete protection and survive in times of war or invasion. If they commited themselves to being honest and truthful at all times Ogun promised to save them in times of war or invasion. If they commited themselves to being honest and truthful at all times Esu promised to supply them with a strong medicine by which they would be safeguarded and protected from harm and injury in the event of war or invasion. If they committed themselves to be honest and truthful at all times Obatala gave his unfailing promise that he would shield them. Obatala promised that he himself would be their shield. After receiving these encouraging and assuring words of counsel and promise from the elders the three of them went their different ways to look for accommodation. They could have stayed together as suggested by Ifarinu but the other two insisted on establishing themselves in different localities in this town because they wanted to work independently from each other. They all settled down to do their work.
One day Esu visited Eke (the liar) son of Alara. Esu approached Eke so that Eke could prepare a special medicine. The preparation called for ingredients like leaves of Segunsete and Atare (alligator pepper) which needed to be put in a pot together with 10,000 cowries (the money used at that time) and put on a fire which will eventually turn into black ashes, the medicine. Esu at the time did not have the Segunsete leaves or atare but he turned over the 10,000 cowries to Eke together with some additional funds so as to be able to procure the Segunsete leaves and atare. Esu wanted Eke Omo Alara to perform this task for him. So after Esu gave Eke the large amount of money and instructions for the medicinal preparation he left.
After Esu had gone, Eke thought: This man must be crazy! How could Esu expect him to put all this money in a pot to burn it. Surely this man must be foolish or think that Eke is a fool. Along these lines was the thinking of Eke. Eke thought to himself, anything you put in a pot a burn is going to turn into black ashes, so how is Esu going to know whether I burned the 10,000 cowries or not? Eke thought there was no way for the elder to know whether he burned the money up or not. Eke said to himself, I did not come to this land to be stupid. I came here to make money.
Eke went to the bush and cut down herbs that Esu did not prescibe and put them in the pot to burn. Eke pocketed (stole and kept) the 10,000 cowries for himself. After Eke prepared this pseudo medicine, Esu returned. Esu asked Eke whether the medicine he asked for was prepared with the materials and instructions Esu provided. Eke said (lied) that he did. Esu told him to keep the medicine for now to be collected by Esu at a later time when necessary. Esu then left.
The following day, Esu visited Ika (the wicked) son of Ajero. He gave to him the same assignment. Ika too kept the 10,000 cowries and produced useless medicine. You see how wicked, unscrupulous and untruthful people think alike! Esu told Ika to save the medicine until he asked for it at a later time.
On the third day, Esu visited Ifarinu (Ifa knows the quality of your heart), the son of Agboniregun. He gave him the same task and left.
Immediately after Esu left the home of Ifarinu, Eke and Ika came knocking at his door. Ifarinu opened the door for them and invited them into his home. Ifarinu was very surprised and happy to see them since they hardly visited him. Eke and Ika told Ifarinu that they were aware that Esu had visited him also. Eke and Ika advised Ifarinu to not be foolish. They had kept the money to themselves and they were sure that Ifarinu would do the same. Ifarinu was surprised to hear them telling him to keep the money and to prepare some fake, bogus and useless medicine. They told Ifarinu that they came to this town to make money quickly even by hook or crook. Ifarinu thought to himself, Have Eke and Ika forgotten the injunction they received from Ifa before they came to this town? Have they also forgotten the counsel and promises they received from the three elders? Ifarinu advised them that they should reconsider and correct themselves. Ifarinu told advised them further that they should go back and prepare the proper medicine according to the instructions of Esu since they still had time to change their minds, attitudes and had time to prepare the genuine medicine. Needless to say Eke and Ika called Ifarinu many unprintable names and left for their own homes.
Ifarinu went to the forest, cut the ewe (herb) Segunsete, put them in the pot with atare (alligator pepper) and added the 10,000 cowries, put fire on it and produced the original black medicine. When Esu returned for the medicine he told Ifarinu to keep the medicine until it was needed.
Unexpectedly the territorial enemies attacked the town and everyone was running about helmet skelter finding nowhere to find safety. Everybody was looking for refuge including the three friends, Eke, Ika and Ifarinu. They then suddenly remembered the assurance given to them by the elders that they would be protected in times of war or invasion. The three young babalawo ran to the elders and said to them, ‘Please protect us from this war’. Esu responded that they already possessed the medicinal charm to be saved against attack. Esu told them further that the medicine he told them to prepare was the antidote against attack. Esu told them to go home and mix the medicine with water and drink it and they would surely survive and be kept in safety. When you do this you will return to thank us, said Esu to the three young babalawo. They all rushed home as directed but Eke and Ika knew their days were numbered since they had prepared what was useless and incapable of giving them relief. Nonetheless they still drank the fake concoctions in the hopes that they would be spared. Even though Eke and Ika drank the medicines they prepared they were killed in the war. Ifarinu took the medicinal charm (of truth, integrity and honesty), drank it (internalized it) and survived. Ifarinu prospered and thrived as a babalawo, a true son of Orunmila and as a true and noble human being.
Commentary:
The foundation of our Ifa religion is based on truth. It was the truth and adherence to the truth that made Orunmila excel over all others. It is with with the power of truth that Olodumare creates, guides, guards and upholds all things in existence. You cannot be a succesful human being, priest, father, mother, devotee, friend or citizen without imbibing truthfulness, honesty and integrity as the foundation of your life. Divine power, grace and authority or ase is inseparable from truthfulness, honesty and integrity. Truthfulness is the vehicle which receives, carries and dispenses ase. Truthfulness is in itself the heart, essence, source and center of ase. Truthfulness, uprightness and integrity is the supreme ase.
The situation with the two babalawo Eke and Ika had been faulty from the beginning. Why did they fail to offer the sacrifice? Even the injunctions they claimed were more important than the sacrifice they also failed to practice, cultivate and obey. The three elders reiterated to Eka and Ika what Ifa had already told them and they did not listen. They also failed to listen to the correcting words and timely rebuke of Ifarinu. Ifarinu demonstrated himself a true friend by offering them the advice he gave them and they only payed him back with words of abuse, anger, hate, envy and indifference and that to their own detriment! Had they listened to the repeated advice they received from Ifa, from the elders, from Ifarinu and from their own conscience (ori) they would have survived and been able to live an upright and honorable life. In addition they would have established themselves as authentic and godly babalawo of good repute.
This Odu teaches a great many lessons. We should meditate upon it and personally apply those things that our Ori highlights for us. Eke and Ika allowed themselves to be consumed with greed and an inordate desire for money. They forgot that a good and well earned reputation is better than riches. They were given many opportunities and time to reflect and correct themselves but they were stubborn, prideful and recalcitrant to the very end. The power of truth (otito) is the mysterious invisible power which guides, protects and sustains the creation. Otito is also the source and center of our lives. When we go against otito it is like slowly disconnecting ourselves and distancing ourselves from the source of life, health, peace and happiness. When Eko and Ika abandoned otito and pushed otito out of their hearts, minds and lives they were commiting spiritual-moral and physical suicide. From otito springs ase, joy, intelligence, health, peace and optimism. We should very carefully remember this teaching of Ifa and ensure that we internalize it in our own lives irrespective of whether others do so or not. Ifarinu was exemplary. He possessed a genuine faith. He was fully rooted in otito. He pursued otito out of his personal love and commitment to do, honor and live the truth. He cultivated and practice otito out of his own initiative, love for and commitment to truthfulness, integrity, uprightness and honor. Ifarinu was not fake nor a pretender. His piety, devotion and commitment to integrity was not fake or pretend but genuine like 24 karat gold. When you sustain otito then otito sustains you! Ifarinu did not have a morality-spirituality that was born out convenience, social pressure or pretense. He did not have a morality-spirituality which changed with circumstances, locations, people, places or things. Ifarinu was not like the chameleon which changes its color to suit its environment. There are chameleon human beings! This refers to people whose morality-spirituality and commitment to integrity and excellence does not go higher than what surrounds them. If what surrounds them is of high order they adjust to appear to have reached that level. If what surrounds them is low they easily and with great willingness become lax and lower their supposed standards of uprightness, truthfulness and integrity. People like this are trees without a root, which are easily toppled over by the faintest wind and who suffer from lack of genuine character and sense of divine identity and personal wholesome honor. Let us continue on in our consideration and let us apply this Ifa teaching to priests, babalorisas, iyalorisas, aworo and babalawo.
When any human being practices and pursues what is contrary to truthfulness, honesty, benevolence and compassion, negative repercussions are sure to be experienced due to the operation of the divine laws of Olodumare within us. This is the divine law of causality or cause and effect. This applies to everyone but in regard to professed babalawo, aworo, babalorisa and iyalorisa there are other things, principles, laws and realities to consider in addition to the operation of the natural laws of justice, law and causality. A priest, olorisha, babalawo, awo etc. is supposed to be a representative of Olodumare and the Irunmole. In other words that person in good measure must have developed within himself or herself the divine character and qualities of the Irunmole that he or she is representing, serving and collaborating with. We are not talking about perfection but about an acceptable, genuine and above average level of virtue, morality-spirituality and ethical conduct and behavior. The Irunmole/Orisa are very specific about what kind of people they want to represent them before others especially in regard to the exercise of priesthood. When we wrongly represent the Irunmole/Orisa and in their name practice deception, manipulation, fear-mongering and looting we can be sure that when all corrective, proper and enlightening measures have been exhausted, if we do not cease such shameful and dishonoring conduct and behavior the Irunmole/Orisa will have to apply severe and unsavory discipline consistent with the nefarious and injurious activity. Representative of Olodumare, Ifa and Irunmole/Orisa have to exercise their priesthoods with honesty, cleanliness, truthfulness, humility, good will, compassion and good faith. To use the Irunmole/Orisa and one’s priesthood authority to intimidate, control, manipulate or coerce others to do our selfish requests is to incur the displeasure and punishment of Irunmole! Look at the end of Eke and Ika! They were given more than ample consideration, time, opportunities and occasions to acknowledge their errors and reform themselves. There punishment did not come immediately but it unfailingly found them. When you with impunity and deliberateness break the laws of nature; the laws of nature will break you. Their own actions caught up with them. The divine law of causality caught up with them. The Irunmole adjudicated them in council and decided to withdraw their pledge of protection and safety because Eke and Ika did not keep their side of the reasonable agreement! Remember this well. Ifa does not ask of us what is beyond our personal ability to do. To obey Ifa is not a strenuous activity but something that is pleasant, sweet, simple and within the range of our possibilities. Consider this lesson as if it were being sent to you alone and no one else. Consider it as if this is the first and last time you will receive this teachings and its favorable benefits if you honor it or unfavorable results if you neglect it. Consider you attitude, disposition and actions following the reception of this divine teaching and understand than to the pursuer of good comes a good life and a good end, but to the pursuer of deceit, robbery, greed and manipulation their lives will be bad and their end will be bad, shameful and regrettable. Priests especially should care for the people who come to see them. They should have love, consideration and sympathy for the people. They should feel honored that they have a roll as collaborators, friends and instruments of the Irunmole/Orisa. Priests should remember that the people are not coming to consult them but to consult the Irunmole/Orisa whom they are supposed to honorably represent, worship and honestly serve. Priests should consider whether this is truly their vocation. Priests should consider whether they really love the Irunmole/Orisa and the community of devotee’s. Eke and Ika did not display love to Ifa, the Irunmole and to the people they were supposed to serve. Eke and Ika had a fake piety. Ifa, Esin Ibile and devotion to je Irunmole/Orisa was nothing more than a cash business to Eke and Ika. If there were no money to be made Eke and Ika would have had nothing to do with Ifa, Esin Ibile and Irunmole/Orisa worship. Eke and Ika wanted vain glory born out of corrosive pride and vanity and not the true divine glory born out of humility, honesty, loving service to the people and genuine devotion to Ifa and Irunmole/Orisa. It is better to do absolutely nothing than to cheat and take advantage of sincere and genuine aspirants and devotee’s in the name of the Irunmole/Orisa. One should feel self shame and embarrassment to even think about cheating and robbing others in the name of Esin Ibile. May Olodumare and Ori safeguard us from pursuing such a fruitless, sad and sorrowful path. All devotee’s of Ifa, Esin Ibile and Irunmole/Orisa should never go beyond the limits of propriety, truthfulness, fairness and uprightness. We should not allow people like Eke and Ika to lure us into bad, dishonest and disreputable practices. We should allow no one to stain our white spiritual garments with palm oil (do not allow people to persuade you to lower your good, honest and upright standards). The people should see the values, character and wholesome personality of the Irunmole/Orisa we honor and worship in us. If we cannot and will not honor our Irunmole/Orisa and Ifa with our honesty, character, truthfulness, gentleness, behavior and actions then we should cease from exercising priesthood functions until we are able to meet the moral-spiritual and ethical requirements. Ceasing from exercising priesthood functions for the above reasons out of respect and love for the Irunmole/Orisa will draw the strength, blessings and gentle corrective/healing power of the Irunmole/Orisa into our lives. Let us be genuine, honest, straightforward and fair in our dealing with people. Let us behave like Ifarinu. Remember that Ifa sees and knows the condition or quality of your heart. The earth (divine earth mother Onile Ogboduora) sees and knows the wicked. Olodumare sees and knows those who do what is right and he will impartially and fairly compensate the good doer with greater good and he will impartially and fairly compensate the evil doer according to his unfruitful and unwholesome labors. Let not pursue the lying and wicked way of Eke and Ika. Let us be noble, trustworthy, reliable and consistently honest like Ifarinu. Let us in our words, in our thoughts and in our actions prove ourselves to be the real children, sons and daughters of Orunmila Awimilogbon Oba Atayese.
Ela ‘boru.
Ela ‘boye.
Ela ‘bosise.
(((***The above teaching of Odu Ifa is here reproduced for the benefit of the reader. This Odu and commentary were obtained from the book, Ifa: Ohun Ijinle Aye or Ifa: Philosophy of Life by Awodiran Agboola. In addition to the Odu citation and commentary I also added and worked into the text some of my own original considerations. To read and consider the complete original material with the full commentary of Awodiran Agboola please see the above mentioned book pages 122-127***)))
The Divine Truth Of Moral-Spiritual Progression
Long life and good health to you by the blessings of Iworiwofun. Ase.
The authentic devotee of Ifa is easily identified by his or her moral-spiritual transformation. Ifa comes into our lives to bestow divine grace, peace, resolve, meaning, intelligence, inner strength, purity and love. These divine blessings and powerful endowments are given to us to enable and embolden us in our effort to pursue and gain Ifayelele (divine awakening, harmony and moral-spiritual-emotional-inte
Ifa shows us the path to follow and walk upon. Ifa gives us the just measure of instruction and provides us with provisions (diverse kinds of ase) for the long journey but we ourselves must perseveringly, patiently and determinedly walk the path from its beginning to its ends by the strength and power of continual self-initiative. Ifa will walk with you but will not carry you on his shoulders and do your necessary work for you. Ifa has one part and you have the other. You work together. Your personal effort, consecration, sustained enthusiasm, self-renewing initiative, thoughtfulness and participation is essential. This is why there is no need and no point to be made in comparing oneself to others. You do not know and cannot know the inner life, spiritual history and trajectory of anyone. You can only truly know and discern your own. We are all on our own unique and individual path.You alone are responsible for your moral-spiritual progress. You alone are responsible for your lack of moral-spiritual progress. You alone carry the responsibility to promote your own spiritual well being, health and happiness. Other qualifed, empowered and mature people can help but the responsibility rests upon you. It is your choice whether you will progress or not. It is your practiced determination which will advance you forward. It is your choice and action that determines what kind of person you are and will become. Yours alone. Imitating others on their personal spiritual path will not help you. You have to find, discover and discern your own spiritual path and follow it irrespective of whether others approve of it or not and irrespective of whether you will be accompanied by others or not. No person can limit you except yourself. The greater your personal aspiration, inspiration, ideal and insight, the more you can and will attain if you so choose to actively pursue YOUR DIVINE IDEAL. One of the greatest secrets or greatest spiritual discoveries that all sincere aspirants eventually make is: That all times, situations and/or circumstances are ideal, just right and perfect to make genuine progress and to acquire purity (singularity of purpose), understanding, virtue, divine power and deep wisdom. It is not our environment or circumstances that determines who we are and what we can and will become. It is our attitude, disposition, personal chosen outlook, determination and quality of personal self-confidence that determines our inner and outer achievements and success.
Olodumare created us with the power of will and the ability to think and choose the path we will follow. Our will, choices and actions determine whether we are living our lives with a progressive mentality or a retarding (retrograde) mentality. Olodumare has given us the power of self-dominance if we choose to exert it or we can relegate ourselves to the self imposed status of victims of circumstance. Do not victimize yourself and subject yourself to self-pity which is nothing more than a subtle manifestation of selfishness and laxity. Be strong. Be resilient. Know and honor your true divine pedigree and identity! We are not strong or weak by artifice. We are strong or weak by our own will and choice. By our own will we decide if we are going to be determined, persevering and enthusiastic or not. Through self dominance we have grace,wisdom and power to master the negative and destructive emotions that arise within us. These negative, destructive potentialities and defilements that arise within us are represented by Oyeku. We are able to receive the light, love, power and life of Olodumare within us as represented by Ogbe. This principle of moral agency, choice and self-determination is seen in Holy Odu Ifa Ogunda Meji:
‘The Core Of The Tree Does Not Call For Water (was the name of the awo) who consulted Ifa for, When All Men Will Give Account In Heaven (before Olodumare).
‘If it is good you do then continue to do good. If you engage in evil deeds immediately desist from them because the hand will speak (reveal your actions) and the leg will give account (will reveal your activities).
‘You will account (before Olodumare) for ALL YOUR DEEDS which you practiced on earth.’
Holy Odu Ifa Otua Aira:
‘It is what Ifa expects of us that we should say. Let us speak (and practice) the truth.
‘It is he that speaks (and practices) the truth that Olodumare will uphold. Let us speak (and do) the truth.
‘It is he that speaks (and practices) the truth that Irunmole will uphold.
‘It is he that speaks (practices) the truth that the Earth will uphold.
Holy Odu Ogunda-Bede
‘Falsehood will cause the death of a liar.
‘Treachery will cause the death of the deceitful one.
‘Whatever we choose to do, even if it is beneath the earths surface (hidden from people) the (limitless) eyes of Olodumare will see them all.
‘These were Ifa’s declaration to he who stole at midnight and said the kings of the earth would not see him.
‘Even if earthly kings (human authorities and agencies) do not see you the eyes of Olodumare are surely watching you.
Holy Odu Oyeku Ofun:
‘Honest people are rare. Good people are rarer still. Ifa sees the intentions of the heart. Those who practice what is good, Olodumare knows who they are.
We have been endowed by Olodumare to a remarkable degree with the ability to choose our course in this world and the quality and kind of person we will be. The essential and fundamental nature of human beings is Ogbe (light, clarity, increase, progress, fluidity and life). But in His wisdom Olodumare has provisionally introduced the training element of Oyeku (darkness, unclarity, decrease, decline, resistance and death) as a sort of spiritual weight or sparring (training) partner so that we can exercise, develop and strengthen our moral-spiritual muscles and our intellectual-intuitive faculties. Through the interaction and interplay of Ogbe and Oyeku moral agency, choice, satisfying selection, achievement and intelligent effort is made possible. Through the interaction and interplay of the Ogbe and Oyeku principles the arena is set for the will to be able to exercise, develop and realize itself.
So, who are you? You are what you pursue, practice and associate with inwardly and outwardly. You are your cultivated and nurtured affinities. Our fundamental nature or essence by creation is Ogbe. This means that the root, core and foundation of our being is of the essence of actual fundamental and potential goodness. While our inner essence is goodness itself this goodness means nothing if it is not challenged, cultivated, tested or proved and intentionally appreciated and desired. You have to want to be and actually be, by your own decisions, thoughts, choices and actions, demonstrably good. It is a fact that from apple seeds new apple trees are born and from the trees new apple fruits are obtained. But if this seed is not cared for, protected, watered and nourished it will not even become a young creeper much less a fruit bearing tree. Not only the seed but the soil upon which it grows must be prepared. Weeds, stones, fungus and harmful insects must be continuously removed. Even the the tree grows and matures it has to be pruned so as to ensure future productivity. The apples you eat do not reach you by chance or accident. Someone intentionally took care of the soil, of the seed, of the tree, nurtured and cultivated it. In like manner you have to intentionally and responsibly nurture and cultivate your innate fundamental Ogbe nature. It needs to be said the Oyeku is not our enemy but a veiled friend. Oyeku can seem like a harsh and hard taskmaster but this is not the case. The heart of Oyeku is pure compassion. Oyeku holds out noble prospects for you but these must be worked for and earned. Oyeku comes along aside us and within us to challenge us and offer us countless opportunities and occasions for moral-spiritual growth. When we at
times feel the sting of Oyeku is only because we are looking away and drifting away from Ogbe. Oyeku is the strict and unwavering disciplinarian who trains us up and leads us to true freedom. The freedom of being mature, enlightened, disciplined and responsible people. Without enlisting the support of Oyeku, Ogbe cannot fulfil its task in regard to our moral-spiritual and emotional-intellectual training, development and education.
The manifestations of Oyeku like adversity, challenges, stressful situations and difficulties are for our ultimate good. It is not the fact of adversity, challenges, stressful situations and difficulties which injures us but it is our attitude, outlook and response to these that determines whether we gain benefit and advancement or experience loss and decline in our moral-spiritual development. These training partners reveal to us who we presently are and where we are in our spiritual unfoldment. They don’t make us who we are. We choose who and how we are by our attitudes and responses towards life challenges as well as by our developing perception of our own selves.
Moral-spiritual unfoldment is not glamorous or flashy. In fact one will experience many dry seasons and seemingly unfruitful seasons in ones spiritual career of divine ascent. To achieve deep inner transformation, divine gracefulness and god-like character is a work in progress which requires steady commitment, patience and perseverance especially during the dry and seamingly uneventful seasons. Steer away from superficiality and superficial (morally-spiritually uncultivated) people. Steer away from attitudes of laxity, complacency and laziness. Don’t try to jump steps or side step necessary lessons. Don’t fall into the contemporary practice of being a jack of all trades but a master of none. Honor your life and calling. Resist the urge to be impulsive and the habit of being a people pleaser. Stop jumping here and there and develop strong, firm and deep spiritual roots. You lament and wish there were more real and genuine spiritual devotee’s. Well become one. Be one. Achieve this for your own advancement and for the benefit of those who are seeking for the truth and its genuine representatives. Do not complain, bicker or lament but instead take steps to elevate your life condition above that which is mediocre, superficial (fake), insubstantial and unsatisfactory. No one can give you that status and inner condition. You have to develop it, work it in and cultivate it in the laboratory of your own life over many days, weeks and years. You will experience and have many highs and lows, ups and downs, and many moments of ecstasy and tears in relation to your moral-spiritual progress and development. This is a normal occurence but you have to be persevering and look to the finality of your struggles and challenges. You have to recall what it is that you are working towards. A divine quality of life has to be cultivated, divinely appropriated and earned otherwise it would hold no true meaning or value. You have to earn it, work for it, to have a right to it. Don’t look at others but instead look at yourself and what you are or are not doing with your life, privileges and opportunities. Don’t spend your time and energy assessing and criticizing others instead fairly assess yourself and honestly criticize yourself constructively. Ifa put before you two choices. You can choose the way of the genuine, honest and diligent aspirant (awo) or you can choose the path of the hypocrite (double minded), zig-zagging (unstable) and willfully uninformed (ogberi). The choice is yours alone to make. Do not blame others or find fault with others for your choices and decisions. Allow no one to take advantage of you but also ensure you do not take advantage of anyone. Do not ask or expect from others what you do not ask or expect from yourself. Do not make demands on others to practice and do what you yourself neglect to practice and do. You can only give what you have. You can only suggest and ask others to do and practice the principles of truth and noble character only if you have been firmly established in it for some considerable and observable time. Your words will lack moral-spiritual power, authority, healing gracefulness and uplifting potency if you are not a well cultivated embodiment of those moral-spiritual principles. Minimize the need for excessive verbosity and convince and win others over by the power of your actions, behavior, attitude and conduct. How can you teach others if you have not taught yourself? How can you offer others a hope and standard that you do not have for yourself? This is the teaching and standard of Ifa.
Ela ‘boru.
Ela ‘boye.
Ela ‘bosise.