Important Announcement and Warning to the Orisa Community

My Path to West African Orisa/Ifa Tradition

I'm often asked how it was that I became involved with the Orisa tradition and what led me to Africa. It hasn't been an easy path, but it has definitely been one that has provided me with the tools necessary to live a life full of joy and motivation to do better for my self and others.At an early age, being the son of puerto rican parents, I was exposed but not indoctrinated to catholicism as well as other forms of spirituality practiced in Latin America, many with african origins. Growing up around musical artforms such as salsa, merengue, and recognizing the more pristine african retentions of my island made me drawn to african culture in general. Much of what makes puerto rican culture what it is has its roots in the artforms of african peoples that were brought inmass through the middle passage since the times of enslavement.

I was initially exposed to the Orisa tradition as expressed in the afrocuban Lukumi tradition, also known as Santeria. The catholic presence in the use of iconography of saints as the alternate for african deities seemed powerful. But I knew that the church did not approve of syncretism. And I also was not comfortable with a religious tradition such as catholicism that used hell and brimstone and the "original sin" of human beings, basically using guilt as the main motivator, to acquire adherents. But the Orisa tradition seemed empowering, culturally appropriate to my needs and identity, as well as appealing in the sense of song, music, and dance that plays such an important role.

While living in Puerto Rico and attending the Interamerican University at San German, I attended my first Lukumi drum ceremonies. The contacts I made with folks involved in one form or another with the Lukumi tradition while in Puerto Rico left me with a profound connection to africa. Little did I know that the outdoor drummings I attended, the tropical climate, and the warmth of the family and friends that I met would prepare me for what I would experience years later on another continent that gave birth to Orisa tradition worldwide.

It was while interacting with folks as an adolescent that I realized there was no way I could practice Orisa tradition without the catholic presence that I felt was more based on oppression (and that had caused the oppression of many indigenous peoples throughout the world, most especially in africa and latin america) than inspiration for its followers. I made the decision then that I could not practice an Orisa tradition if it required me to be baptized (which I had never gone through) and appear in catholic mass. Nor was I ready to be initiated in a tradition which would only validate its new intiates once the year was up and the person was taken to the church to "confirm" the ceremony and validate it in the eyes of God. I knew that in Orisa tradition we believed and actively worshipped the Creator through the Orisa and that all that is done in Orisa tradition was of God and for God (Olodumare). But my view was not shared by the Orisa priests that I encountered. I realized that If I wanted to worship Orisa and follow this tradition without the catholic element and without other traditions that involved in one form or another ideologies that incorporated the oppressive nature of catholicism that I would have to make a decision. I chose to somehow find my way to Yorubaland with priests that spoke the Yoruba language as their mother tongue. And inside I knew I wanted to take the major step in learning to speak the Yoruba language, which would not be possible for me if I had chosen an Orisa tradition practiced in the americas.

While still admiring the sacrifice made by the ancestors to leave Orisa tradition and other forms of Yoruba culture alive in present generatioins, I continued on my quest and continued to investigate the culture that I was drawn to and filled my life with hope. I also researched other forms of Orisa tradition in various parts of the Diaspora and found the Candomble tradition to be the closest option for me in the event that I could not make it to West Africa. But I knew the type of spiritual mentor I was seeking. The person would be fluent in Yoruba language and English, a learned individual, and a priest that would instill discipline but that would be kind and willing to teach faithful students.I once saw a series on PBS called Dance while living with my grandparents in Puerto Rico. The episode was called Lord of the Dance and it featured a section on Yoruba spiritual dance. Much of the footage of the documentary focused on Osun festival and performance in Osogbo. It was a pivotal moment for me and I had no clue that many of the priests in the episode I would later know personally and that would become a part of my spiritual family.

During my studies of anthropology at the university I attended in Puerto Rico, I decided I'd like to focus on African and African-American Studies. It would provide we with a way to do field research and also live in the community that I could become a part of. UNC Charlotte was my best alternative as it was still near some of my immediate family and I had learned of the Oyotunji African Village which was also not too distant. During these years in Charlotte, North Carolina I also met folks from the village that were very kind to me and that satisfied my longing for african culture. But I also realized that if I wanted to learn Orisa tradition as it is directly from Yorubaland and belong to a community where I would be embraced as a child of the african diaspora, regardless of the fair complexion, West Africa was the only alternative.

It was before moving back to New York City in 1997 that I encountered, online, a woman by the name of Osunyoyin Linda Randall that mentioned she was hosting a nigerian babalawo from Osogbo. I contacted her and spoke to this priest. I felt immediately comfortable to ask some questions. The divination I recieved also lend me alot of comfort. And when he performed the ebo for me I was astonished at the process and literature recited. This was some of the most thorough work that I had ever encountered. It was after several visits that I knew my prayer had been answered in finding a spiritual father. Since those first visits our relationship has grown stronger in the sense that he really has become a father figure as well as mentor and I among his son's and apprentices.

That same year I had made my decision to follow the calling towards initation. I was working waiting tables and literally had no social life for close to a year before I had all the money I needed to recieve initiation to Ifa. I also recieved the sacred icon/object/pot of Obatala during that same trip. A few years afterwards I also saved so that I could be fully initiated to Obatala with priests of Obatala from Oyo and Osogbo in my oluwo's house. Recently I was also initiated to Egungun. And after a decade of constant personal sacrifice to return to Yorubaland to visit my extended family and continue my apprenticeship, I was honored with a chieftancy title, rank within our priests of Ifa in Osogbo. I have been truly blessed and my sacrifice have reached heaven and had positive effect in my life.

Reflecting on all of this I feel saddened for those that have not maintained a close relationship with their spiritual mentors and go off with little to no training to start administering to people in need of spiritual counsel. Now I've also had the learning experience of having some of my own apprentices break ties with me before they recieved the minimal amount of training necessary to practice as full fledged priests. But there is something very powerful when one sacrifices to gain knowledge. And the world is becoming a smaller place where folks have more of a discerning eye to tell when someone has a good amount of training under their belt or if they are simply decieving others.

This is just a short part of my experience. The journey continues and along the way I am counting my blessings, the good people around me that have remain time tested friends. My life is being shaped in such an exciting positive manner all the time that all the trials of my life I realize are preparations for more blessings. And the folks that have not remained were simply transient figures meant to teach me and my people some life lessons. I am finally realizing the meaning of peace of mind in all aspects of my life, and that is something that my spirituality and culture have provided me.

ADIVINACION DE IFA DEL 2008

La adivinación del año 2008 del Idin-leke Templo de Ifa, Osogbo, Estado Osun, Nigeria. Esta adivinación fue hecha con la participación sacerdotes de alto rango y jóvenes de Ifa de Osogbo y sus entornos en la sede del templo en la Calle Olugun cerca de la encrucijada Atelewo en Osogbo, la capital del Estado Osun. Esto tiene que ver especialmente con los nativos de Osogbo o los que han hecho su entrenamiento y sus iniciaciones con nuestra comunidad Orisa de Osogbo.

ADIVINACION DE IFA DE 2008
Idin-Ileke Ifa Temple
Osogbo, Estado Osun, Nigeria

Odu Ifa: IRETE IROSUN
Apodo: - Ate ninu ilosun
O sobo - Iku - Ebo ni kaa ru

Hay muchos mensajes buenos. Hay también muchas advertencias y consejos. Hay varios Orisa que tienen que ser propiciados muy bien.

1. Ifa ve buenos agüeros, y tenemos que apaciguar Orisanla/Obatala para bendiciones y para protección. Obatala tiene un papel grande que jugar este año.

2. Tenemos que hacer ebo para larga vida y para apartar la muerte repentina; ebo es necesario para alejar muchas fuerzas negativas; En este Odu Ifa hay una planta de Ifa recetada aquí para ser aplicada después del ebo que se preparada de forma de jabón espiritual para bañarse y una porción para incisiones sobre el cuerpo; este Odu pide un chivo grande, 3 asadores y dinero para ebo.

3. Si algunas personas de negocio tienen proyectos para moverse de un estado al otro, deben consultar ifa previo; consejo, ebo es necesario para la buena suerte en empresas de negocio, para tener éxito grande y para que no se convierta en algo de pesar o de pérdida.

4. Este Odu Ifa habla de Obatala; otra vez necesitamos ebo y tenemos que apaciguar Obatala en otra área de este Odu para hacer que todas nuestras oraciones y deseos se hagan realidad; tenemos que rezar fervientemente y resultados buenos vendrán; nuestros peticiones serán concedidas.

5. Ifa también habla de relaciones buenas para varias personas; Egbe Orun (los compañeros del cielo) debe ser apaciguado; las parejas deben abrazar el amor el uno por el otro y hay necesidad de ser más cooperativo el uno con el otro más que antes; tenemos que predicar el amor y evitar el odio o el conflicto.

6. Obatala nos dará más fama, popularidad y dignidad; ebo y el aplacamiento de Obatala es necesario.

7. Ifa prevé muchos incidentes trágicos como accidentes repentinos de muerte, automáticos, y muchos otros desastres, pero nosotros médicos Orisa necesitan ebo de modo que nosotros podamos ser eximidos de todas estas presencias (acontecimientos) malos; ebo para irse todas estas fuerzas negativas; Ifa debe ser apaciguado, Esu debe ser apaciguado, Ogun debe ser apaciguado de modo que la familia entera, el marido, mujeres y niños y familia extendida también puedan ser protegidos. Más niños vienen al mundo. Ellos serán benditos con la salud buena y la sabiduría.

8. Tenemos que apaciguar las madres poderosas del mundo (IYAMI/las brujas). Debemos respetarlas. Tenemos que adorarlas y no debemos abusar de ninguna anciana. Ellas son nuestras madres; no debemos hacer nada para enfadarlas. Ellas tienen su mismo poder bueno para apoyarnos y bendecirnos. En esta área el ebo requiere 1 chiva, 1 rata grande (okete) y dinero.

9. Orisa Odu (Olofin) debe ser apaciguada por sacerdotes mayores de Ifa, es también bueno que sacerdotes de Ifa mayores reciban su propio odu/olofin para bendiciones, poder y el desarrollo espiritual. Esta área requiere 16 babosas grandes, 1 chiva para ebo.

10. Ifa dijo que tendremos vencimiento sobre nuestros enemigos.

11. Más personas abrazarán a Ifa para luz, la verdad y el amor. Algunos de ellos serán iniciados este año. ITEFA es necesario para que muchas personas nuevas puedan conocer sus papeles y su camino en la vida, para conocer su pasado, presente y futuro, así como sus tabús que son las reglas de conducta de su destino.

12. OBALUWAYE/SONPONNA (Babaluaye) debe ser apaciguado para protección y apartar cualquier clase de problemas de salud o enfermedad. Las escobas deben ser guardadas (mantenidas) dentro del hogar; no debemos mantener las escobas fuera y expuestas al sol; esto es uno de los tabús de Sonponna. Obaluwaye va a ser amistoso con todos nosotros, y él no peleara contra nosotros. (ASE!!!).

13. Tenemos que recordar nuestros antepasados. Ellos tienen que ser apaciguados sobre todo sobre el lado de nuestros padres. Ellos deben ser apaciguados por medio de los objetos sagrados de Egungun como Opaku, la mascarada de Egungun, etc. Para el sacrificio a Egungun Ifa pide gallos, 1 chivo, 1 carnero grande, nueces de kola, cualquier bebida alcohólica como la ginebra, scotch o el brandy, etc. No es obligatorio usar todos los animales de una vez; cualquiera de los susodichos animales, de gallo al carnero, puede ser usado para un individuo dependiendo de su capacidad financiera o todos los animales pueden ser usados como un sacrificio más grande para un grupo de personas. Esto es para bendiciones y el desenvolvimiento espiritual.

14. Ebo para reactivar el espíritu de la gente y elevar sus vidas. Unos sufren de la depresión, pero este ebo también ayudará a que tengan un foco bueno. Hay también una preparación de Ifa buena de este verso para la buena memoria con pez eléctrico (Eja Ojiji) y una planta Ifa especifica.

15. ADVERTENCIAS: - La gente debe estar satisfecho con lo que ellos tienen; su ingreso puede ser limitado, pero debe haber tolerancia; no ser muy ambicioso. La gente rica no debe hacer lo que los hará pobres. No debe haber ninguna avidez. Ninguna rotura de tabú y la gente deben ser fieles el uno al otro y tener transparencia emplear la lealtad entre ellos; no se pueden hacer trampas; hay que haber la igualdad de derechos para cada uno. Hay más aplacamiento que tiene que ser hecho para Esu Odara en esta área. Aquellos que les gustan los juegos de azar de una forma u otra necesitan ser cautelosos para no tener pérdidas grandes de dinero. Ebo puede ayudar. Esto puede proporcionar soluciones necesarias si la gente cumple con los sacrificios y los consejos de Ifa.

LAS DEIDADES QUE DEBEN SER APACIGUADAS
1. OBATALA
2. IFA
3. EGBE (Los companeros del cielo)
4. ESU ODARA
5. OGUN
6. OBALUWAYE (Babaluaye)
7. IYAMI AJE (Las Brujas)
8. ODU OLOFIN (La esposa poderosa de Orunmila)
9. EGUNGUN (Los Ancestros)

Ela boru, Ela boye, Ela bosise o!

Chief Aikulola Fawehinmi - El Gbawoniyi Awo de Osogbo

2008 READING OF THE YEAR - IDINLEKE TEMPLE, OSOGBO, OSUN STATE, NIGERIA

Osogbo's reading of the year 2008 from Idin-Ileke Ifa Temple. This was done with the participation of high-ranking and junior priests of Ifa of Osogbo and environs at the temple's location on Olugun Street at Atelewo junction in Osogbo, the capital of Osun State. This especially pertains to all those that are natives of Osogbo or have done their training and initiations with our Orisa community of Osogbo.

2008 READING OF THE YEAR
Idin-Ileke Ifa Temple
Osogbo, Osun State, Nigeria

Odu Ifa: IRETE IROSUN
Alias : - Ate ninu ilosun
- O sobo - Iku - Ebo ni kaa ru

There are many good message. There are also alot of warnings and advise. There are also variouis Orisa that needs to be propitiated very well.

1. Ifa sees good tidings, and we need to appease Orisanla/Obatala for blessings as well as for protection. Obatala has a big role to play this year.

2. We need to make ebo for long life and to avert sudden death; ebo is needed to drive away many negative forces; In this Odu Ifa there is a prescribed ifa plant here to be applied after ebo which is prepared in the form of spiritual soap for bathing and some part for incisions on the body; this Odu calls for one big he-goat, 3 roasters and money for ebo.

3. If some businss men or women have plans to move from one state to another, ifa must be consulted prior; ebo and advice is necessary for good luck in business ventures, for large success and for it to not turn into regret or loss.

4. This Odu Ifa talk about Obatala; again we need ebo and we need to appease Obatala in another area of this Odu to make all our prayers and wishes become manifest; we need to pray fervently and good results will come; our prayers will be answered.

5. Ifa also talks about good relationships for many people; Egbe Orun (comrades of heaven) must be appeased; married couple must embrace love for one another and there is the need to be more cooperative with each other than before; we need to preach love and shun hatred or conflict.

6. Obatala will give us more fame, popularity and dignity; ebo and appeasement of Obatala is needed.

7. Ifa foresees many tragic incidents such as sudden death, auto accidents, and many other disasters, but we Orisa practitioners need ebo so that we can be exempted from all of these bad occurrences; ebo to drive away all these negative forces; Ifa must be appeased, Esu must be appeased, Ogun must be appease so that the entire family, husband, wives and children and extended family can be well protected. More children are coming to the world. They will be blessed with good health and good wisdom.

8. We need to appease the strong mothers of the world (IYAMI/the witches). We must respect them. We need to adore them and we must not abuse any old women. They are our mother; we must not do anything to make them angry with us. They have there own good power that they are using to support and bless us. In this area the ebo calls for 1 female goat, 1 giant rat and money.

9. Orisa Odu (Olofin) must be appeased by senior Ifa priests, it is also good for many old and senior Ifa priests to receive their own odu/olofin for blessings, power and spiritual growth. This area calls for 16 big snails, 1 female goat for ebo.

10. Ifa said we will have victory over our enemies.

11. More people will embrace Ifa for light, truth and love. Some of them will be initiated this year. ITEFA is needed for many new people to know their roles and their paths in life, to know their past, present and future, as well as their taboos which are the dos and don'ts of their destiny.

12. OBALUWAYE/SONPONNA (Babaluaye) must be appeased for protection and to avert any kind of sickness or health problems. Brooms must be kept indoors; we must not let sweeping brooms be kept in the sun; it is one of the taboos of Sonponna. Obaluwaye is going to be friendly with all of us, and he will not fight us (ASE!!!).

13. We need to remember our ancestors. They need to be appeased especially on our fathers’ side. They must be appeased through the sacred objects of Egungun such as Opaku, the Egungun masquerade, etc. For sacrifice to Egungun Ifa calls for roosters, 1 he goat, 1 big ram, kolanuts, any alcoholic drink such as gin, scotch or brandy, etc. It is not compulsory to use all the animals at one time; any of the above material animals, from rooster to the ram, maybe used for an individual depending on their financial capability. Or all the animals may be used as a larger sacrifice for a group of people. This is for blessings and spiritual growth.

14. Ebo to re-activate some people’s spirit and to uplift there lives. Some are suffering from depression, but this ebo also will help to have good focus. There is also good Ifa preparation from this verse for good memory with electric fish (Eja Ojiji) and Ifa plant.

15. WARNINGS: -People must endure with what they have; their income may be limited, but there must be tolerance; no over ambition. Wealthy people must not do what will make them poor. There must be no greediness. no taboo breaking and people must be faithful to each other and have loyalty use transparency with one another; no cheating, and use equal rights for everyone. There is more appeasement that needs to be done for Esu Odara in this area. Those that engage in gambling in one form or another need to be extra cautious to not loose large sums of money. Ebo can help. It can provide the necessarily solutions if people abide by the sacrifices and advices of Ifa.

ORISA THAT NEED TO BE APPEASED
1. OBATALA
2. IFA
3. EGBE (one’s comrades of heaven)
4. ESU ODARA
5. OGUN
6. OBALUWAYE (Babaluaye)
7. IYAMI AJE (witches)
8. ODU OLOFIN (powerful wife of Orunmila)
9. EGUNGUN (the ancestors)

Ela boru, Ela boye, Ela bosise o!

Chief Aikulola Fawehinmi - the Gbawoniyi Awo of Osogboland