American? African?

December 29, 2012 by · Comments Off on American? African?
Filed under: Jaap's mental musings 

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The idea that there is in a general sense any close connection between Black Africans and Black Americans apart from their skin color, is a mistake that is kept alive artificially by wishful thinking. Black Americans tend to have some nostalgic feeling for Africa (usually soon healed after a couple of visits), but otherwise they’re simply Americans – regardless of shade, hue or color. I’ve seen Black Americans travel hopefully to Africa, only to return disappointed, (Members: click to read on)


Ifa divination lesson 1

December 27, 2012 by · 10 Comments
Filed under: Ifa divination lessons 

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Get yourself a bunch of cowrie shells

Ifa-Divination-LessonsTrying to play the ostrich by sticking my head in the sand doesn’t help any longer: no use denying anymore that there are people who want to learn Ifa divination from me. G*d help the poor bahstuds, of course, but yes… I give in. Don’t expect any profound wisdoms, insights and/or revelations from me though… if you happen to be in dire need of such fully imaginary poodle prizes either go elsewhere, or try to extract them from yourselves… you’ll definitely not get them from me.

What you will get, is some practical step-by-step instructions in how to go from nowhere to nowhere, which is the essence not only of Ifa, but also of life itself. Getting there is not what it is about… being there is the important (Members: click to read on)


The source of Ifa

December 26, 2012 by · 1 Comment
Filed under: Jaap's mental musings 

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Although Ikin (Ifa’s palm nuts) are supposed to be the paramount means of Ifa divination with the Yorubas (the “Orunmila system”), I have never encountered them anywhere else in the wide-spread African complex of Ifa/Afa/Fa/Eba/Evwa etecetera divination. In short: nobody else uses them… they are confined to a very small subgroup of Ifa diviners, to wit the Orunmila bunch.

Ifa-Divination-OpeleThe opele, which is also used within the Orunmila system, is much more wide-spread: in various configurations you’ll encounter the opele over large parts of Africa. However, opele is hardly likely (Members: click to read on)


Differences between traditions

December 19, 2012 by · Comments Off on Differences between traditions
Filed under: Finding your way in Ifa-Orisha 

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There are so many differences between what one Tradition or Ilé allows and what the other Ilé or Tradition allows… how can I know which of them all is right? That’s often asked… and the answer is simple: All of them are right, and none of them is. And in the end… it doesn’t matter. These often minor, sometimes major differences between various traditions in the Religion like Traditional Yoruba and Lucumi, and subsequently between the different Ilés, Houses, Families or Egbe’s within the branches, don’t matter at all.

There’s always a much older, time-honored tradition somewhere, somewhen, someway, somehow that proves exactly that you are right – whoever that “you” may be. For example: Ifa himself doesn’t give a fugg whether women are initiated into Ifa or not… it seems that he has left it up to ourselves, left the decision to “do or not to do” to each and every individual Aborisha in each and every individual Ilé.

The problem is not with Ifa or with Odu Ifa… in fact the problem is never with Ifa or with Odu Ifa… the “problem” (if we should even call it that) lies within the human brain that cannot grasp non-linear thinking, like the interesting fact that the answer to a question can be “yes” and “no” AT THE SAME TIME!

Lucumi has changed lots of things wide away from YTR… yet every changed thing in or outside Cuba works, and every non-changed thing in or outside Africa works too… so who the hell cares? Apparently it does not make any difference at all if you crown “Yemoja oro Olokun”, or Olokun directly: the Religion allows both. It does not make any difference at all if you can not crown an Oshun because you’re Shango, or if you can crown an Oshun while you’re Shango yourself: the Religion allows both. There are dozens, probably hundreds, possibly thousand of these things… and each time the opposites cancel each other!

So what’s the problem? Whatever your Baba, Oluwo, Godfather, Iya or Godmother says, within a matter of minutes you can find a Godmother, Iya, Godfather, Oluwo or Baba who says the exact opposite and you know what? They all are right!

There are so many “differences” that simply cancel each other, that you can make a checklist of things you DO and things you do NOT want to believe or go along with, before you pick an Ilé or a Godpop/mom. Our Religion shows very much an “à la Carte” menu, and it’s up to yourself NOT to order veal if you hate veal, and to order trout if you LIKE trout.

The options/differences in the Religion are enormous, and the ways you can combine them are truly dazzling in number. You can literally make your own denomination within Ifa-Orisha by combining things the way they work for you… and whatever that denomination is, it will still be Ifa-Orisha! I am serious: just like generations of ancestors have done in the past, you can literally make your own denomination of Ifa-Orisha. In fact that’s exactly what I have done (wide and wicked grin)! And I’m in damn good company!


Burial or cremation?

December 19, 2012 by · Comments Off on Burial or cremation?
Filed under: Apparently burning questions 

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The general understanding in the Ifa-Orisha religions is that when an Olorisha dies he/she must be buried: they cannot be cremated, even if there is no money for a (more expensive) burial? Every now and then I’m asked whether in my opinion (for whatever tha might be worth) this is correct… my answer usually being: Yes, and no.

CremationTraditionally (and ritually) burial is the norm, and cremation is more or less out of the question. However, tradition is always cultural, never spiritual. “Spirit” knows no limitations… only “culture” does. You can’t “spoil spirit” by having the weeping bereft dispose of the stiff according to their own culture and wishes instead of those of the dear departed. That would be the bloody limit, like my own daughters overruling the care the Egun and the Orishas take of me, and kind of destroying my “afterlife” by burning old Pops to make sure he is dead and stays dead (wide and wicked grin)! Once a person croaks, the rules change. What we think should happen to the stiff is based on earthly rules and traditions. Works perfectly alright… als long as everybody agrees on those traditions and rules. If they don’t… do you really think Olodumare cares? And destroys your Soul or whatever, if you’re burned instead of buried, or if they can’t find your hair to bury with you, or whatever? Naaaah… what the sorrowing bereft do isn’t too important, I guess.


Extended family… not always fun!

December 13, 2012 by · Comments Off on Extended family… not always fun!
Filed under: Apparently burning questions 

public-article-balkAfrican Traditional Religions seem to be connected very much with the concept of the extended family. It’s often said (and to a certain extend correctly) that the Ifa-Orisha religions, from Africa to Santeria, Lukumi and Candomblé, are all about “family” and “community”… everything centers around it, and under no circumstances should this aspect be removed from it. I hold a more nuanced view of the subject, which I will explain from my own position as a Dutchman, inhabitiant of one of the smallest countries in the world: The Netherlands. Are “we Dutch” looking for an extended family, for a community, for a group? I guess not… Most of us here would love to leave parts of our damn claustrofobic family life behind us (grin)! Nobody in my country lives more than three hours driving away from parents, children, aunts, uncles, grandparents, grandchildren, nephews, nieces, and in-laws.

Extended family

Exactly five minutes walking (even with my bad legs) away from my house lives a cousin with his wife. Three minutes walking the other way lives another cousin. Ten minutes driving from here (in different directions) live five other cousins, a bunch of nephews and nieces, and an aunt. My sister lives less than half an hour driving from here. My fathers only surviving brother lives less than an hour and a half from here. About ten minutes walking from my house is the local cemetary, where my grandparents are buried and about a dozen other relatives. My parents are buried less than half an hour from my house. My great-grandparents are buried about an hour driving from here. Another thirty minutes and I visit the graves of earlier generations, my folks from the 15th, 16th, 17th and 18th centuries. Then we go back to Ede where I live, taking an hour’s detour to visit the graves of my 9th, 10th, 11th, 12th, 13th and 14th century ancestors. When I finally arrive home, half of my living family is waiting on the doorstep inquiring where the hell I have been: didn’t I remember that they had announced their visit? Heeeelp! Less family please, not more! And to top it off, we Dutch are in the habit (possibly retained from our distant African ancestors) of teaching our children to call adult neighbors and adult family friends: “auntie” or “uncle”…

God help us, there’s nothing but family here! The whole of this minute country of Holland functions and behaves like a traditional African village. Decades ago I couldn’t, and my children to a certain extend still can’t, put a bloody foot wrong without some “uncle” or “auntie” (either by blood or by “honorary title”) calling the brat to order or walloping an ear. Well, you won’t hear me complain: at least my wife Caroline and I don’t have to raise them all by ourselves! And if Caroline and I are both away when dinner time is coming up, there’s always somebody along our road where they can, and do, succesfully invite themselves to dinner. So: it does have its advantages, but puhrleeese: no more family! Although modern influences tend to diminish the old ways, this whole country is still far too bloody much like a traditional village, far too much for comfort!

I don’t think that the religion is all about family and community: the African culture is. And so, God help us, is the Dutch. When my American Babatobi was in the Netherlands for my initiation, he was quite surprised that I took him to meet my parents (they were both still alive then): none of his other omo’s had ever done that. I, on the other hand, considered it a normal thing, and my parents would have been kind of insulted if I hadn’t. Then Baba invited my (very Christian!) mother to the feast (bembe) after the initiation, and he almost came in his spiritual pants of pure excitement when indeed she showed up (as did my mother-in-law)! His religious orgasm was complete when, after I had in good African tradition asked my mother for her blessings, she blessed me, raised me up and congratulated me on my initiation. Having a staunchly Christian woman partake in an Ifa-Orisha bembe and giving her “heathen” son her blessing, was something he never thought he would encounter!

Well, I dunno about others, especially when they’re living in other countries. But for myself here in Holland, I never encountered any shortage of family life and/or religious support. On the contrary: we’re a bloody African village here, and it’s claustrofobic as hell. What we need is more divorces, more disfunctional families, and longer distances. Without all that, there’s no escape from the chains and shackles of family life. And for those you who are idiots: the last two sentences were written “tongue in cheek” (wide and wicked grin)!


Converted by Charlemagne’s sword

December 12, 2012 by · 7 Comments
Filed under: All that does not fit elsewhere 

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To all Yorubas in Nigeria who fear that their Traditional Religion is coming to an end: don’t lose hope, because when it comes to rebuilding/preserving your own culture, religion and dignity, Africans in many areas (like the Southern/Christian part of Nigeria) have truly enormous advantages over all Europeans!

CharlemagneLet’s take Yorubaland (it’s not really a correct name, but you know what I mean) and my own country The Netherlands. The Christian onslaught in Yorubaland started only about 500 years ago… in the Netherlands it started 1500 years ago. The Christians brought a completely alien, Asian desert nomads religion to both Netherlands (Europe) and Yorubaland (Africa)… and in Europe they have fully succeeded in enslaving us to the extend that we ourselves have come to believe that Christianity is a European religion, that the Christian culture is a European culture, that the Christian norms and values are European norms and values… the enslavement and brainwashing in Europe is full, total and complete. We have lost. Except for some little isolated areas, a few secretly operating families, and some revivalist clubs that are more like re-enactment groups than serious cultural and religious organizations, our religions and cultures are gone. Destroyed. And we deny it… because our minds have been programmed to think that the Asian culture and religion of Christianity are ours. (Members: click to read on)


Reading for a friend

December 6, 2012 by · 2 Comments
Filed under: Ifa divination general 

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This reading was done long distance during the end of November and the beginning of December 2012. Although remarkably effective, such long distance readings are extremely time-consuming and energy-consuming, and not at all my favorite way of divining Ifa for clients. However, with an ocean in between, there often is no other way. This particular reading was done for a person who during the process broke contact with me, but Ifa instructed me to stick to my end of the deal and give the client a full reading after all and making it available to him via this (unusual!) way, of course with all identifications left out. Ifa wants it to serve a double purpose: not only giving the now anonymous client insight in his Destiny, but also providing non-member visitors to this website the opportunity of seeing one of many possible ways of Ifa divination outside the Orunmila System.

 
 
Hello friend! Yes, I call you “friend”, although Ifa tells me that you are not. Yet, although you started behaving in a deplorable way during the time-consuming process of this long distance divination, Ifa insists that I, as his small diviner, will do what I promised to do and complete what I promised to complete. So, although you banned me from your surroundings, I will not refuse to pass on to you what I need to pass on to you.

 
IFA HAS THE LAST WORD

What you find here is the final conclusion of your reading, all individual things and remarks brought together into a large message that covers all aspects of your situation that Ifa wants to talk about. It will not bring what you expected, because Ifa pays hardly any attention to the questions you asked… only in the form of what we might almost call side notes. On the other hand, Ifa tells you that you have great capabilities, that you can have a brilliant future and Destiny… but Ifa also says that you are very much confined inside a limited way of thinking, which will make it very difficult for you to climb out of the cellar of your mind. But let’s let Ifa talk… for although I will interpret and comment on what the oracle says, Ifa always has the last word, and the essence of the message always is in those last words. So here we go.

 
OYEKU-IROSUN

Oyeku-IrosunYour main Odu is Oyeku-Irosun which, although it comes with Ibi (Osogbo), is in fact quite promising! But… you will have to change some (no: a lot!) of your theological, philosophical and even practical outlooks considerably, in order to materialize your optimum Destiny. In fact, you have a very simple choice: either change these outlooks according to the advice of Ifa in this reading, or complety ignore this whole reading and for all I care simply throw it away.

So: lemme first give you some general metaphysical principles for Oyeku-Irosun in the particular way it comes for you. Oyeku-Irosun emphasizes the importance of obeying Ifa in order to have succes and to avoid premature death. Thinking rightly must result in acting rightly to prevent problems. Some keywords for Oyeku-Irosun with Ibi (Osogbo) are repetition, bad timing, poverty, conflict, depression, mortality, spiritual blindness, self-deception. The wrong job or even a totally wrong profession might be the case here.
Oyeku-Irosun with Ibi speaks of depression, resulting from feelings of hopelesness and despair. The client is obsessed with concepts like mortality and weakness, and fears real knowledge. Relationships are based on lies and incorrect perceptions. A blockage of energy flow in this Odu leads to spiritual blindness, self-deception, incapability to use the cyclic forces in nature, and the tendency to live in a fantasy world. The client is victim to cyclic, ever repeating patterns; he is unable to escape patterns of repetition. Incorrect timing or wrong acts lead to negative results. Failure and poverty may be the result of doing the wrong kind of work, or even of having chosen a completely wrong trade, craft or profession. Ignorance of the ways nature works may lead to conflicts between the client and others, possibly not directly, but indirectly as the result of repeated but fruitless attempts to compensate for that ignorance.

Now for starters that is, apart from sternly admonishing and pointing out quite aptly where you are going full-speed off the track, also quite interesting, because immediately it hits upon the issue of… work. And we haven’t even read the texts AKA Ese Odu Ifa yet! Apart from simply stating that Ifa indicates that the only thing about work that you should be concerned about and that should be changed is the spiritual kind of work you are doing (meaning that in the Religion you are not following the best track that your Ori/Destiny has in store for you), it also implies that you may easily fall (or already have fallen) victim to spiritual blindness… which of course is not really a good thing for anybody in a spiritual context like Ifa-Orisha. What worries me, especially because I know what’s coming up in the whole text of this reading, is the statement “Relationships are based on lies and incorrect perceptions.” If you follow this reading further, you will see that you are involved in a web of lies. Right now I won’t go into profound explaining of the metaphysical principles though – methinks they speak for themselves, and you will undoubtedly recognize much, and possibly even all, of it.

So let’s go to the actual texts… In this Odu I have five (small) texts that all of them “want” to be read for you, which is somewhat unusual because more often than not it’s only two or three texts that refer to the client in question. Ifa seems to consider you “kind of special”, matey, and worthy of some extra attention. I agree that you need that extra attention… because you’re in shit, and I guess only Ifa can get you out of it. So here we go:

1.
Ajawesola, Ate-iye-irosu-se-ola
was the one who cast for Gberefu,
Orunmila’s oldest son. They said
that his Ikin would make him rich.
They instructed him to sacrifice
a rat, a fish and a goat.
Gberefu listened and made the sacrifice.
Gberefu received the blessing of abundance.
Ebo: 1 rat, 1 fish, 1 goat.

Ifa sure doesn’t beat about the bush here! Immediately he begins hitting on the sore spot, the exact point that makes so many things in your life go wrong. Lemme tell you why this is so interesting: it’s because just about any Ifa text that refers to Orunmila himself or any of his close family as a client, usually indicates that the client himself (you) is, or should become, an Ifa diviner. In fact in this text it’s made even more clear, because Ifa says that the client’s Ikin would make him rich. Now “rich” in the context of Ifa is not limited to material riches only, although they sure tend to be part of it. It’s also about spiritual, mental and moral wealth, and last but not least about being a source of spiritual wealth for the people around you. Are you in shit? Are people around you in shit? Yes… Ifa says that you are in deep shit indeed, but Ifa also says your Ikin will make y’all rich… in other words… stop avoiding your destiny and wasting your time, but follow your destiny and make yourself useful as an Ifa diviner! In other words: don’t dwell in the shit, but use it as fertilizer! That’s what shit is for! By the way: ignore the difficult names in the text and forget about the ebo… neither are relevant at present. So let’s move on to the second text.

2.
“Awokekere-ile-eni-kotan’nije,
a young Awo from somebody’s house is no cheater”
cast Ifa for Olofin. They told him to sacrifice
a dog, a roasted yam, palmwine, and 6600 cowries,
in order to escape Ogun’s displeasure.
He listened but refused to sacrifice.
Ogun killed him. Ifa warns that no Awo
should be underestimated, not even
the youngest of all. Ebo:
a dog, roasted yam, palm wine
and some money.

Well now, wouldya believe it! In this particular text and in this particular explanation Ifa gives of it, that “young Awo” refers to you! Ifa says you are severely understimated by those around you, you are perceived in a totally wrong and mistaken way… not only by others but, in fact, even by yourself. Don’t underestimate yourself, man! And don’t lie to others but especially not to yourself about yourself! The general instruction of course is: don’t lie period… but here is a strong indication that you are kind of kidding yourself mainly… you’re much more kidding yourself than you’re kidding others. Be very much aware of that: when deceiving others, in the end the only one whom you deceive is yourself.

Once you deal with some issues that cause the Ibi in this Odu, things will become clearer for you and you will be succesfully doing things that your are made for… not limited to things that limited-minded people (including yourself) only expect you to do! G*d help us all though… you will encounter opposition… lots of opposition when you follow your Destined Path in this life! Most of that opposition, however, will come from yourself – which only seems to make things easier, because in fact overcoming opposition from inside is much harder than overcoming opposition from outside. I would strongly suggest you make sacrifice to Ogun… although not in the full form that is described in the text: you should leave out the dog. We don’t eat dogs in our Western culture, which means we don’t sacrifice them either. Ifa says this is not open to negotiation: we do not sacrifice dogs here in the West. As for the roasted yam and the palm wine: if you are used to giving Ogun different food/booze, then that will be perfectly alright instead. Also forget about the 6600 cowries AKA the money: just some food and booze to Ogun. In the text, Olofin was so stupid as to not sacrifice to Ogun, with the result that he got killed by the deity of War and Iron. You want to get killed? No, I didn’t think so.

Ifa says (again!) that your best destiny is centered around becoming an Ifa diviner/priest… with the right attitude and every now and then the right sacrifices you will be able to overcome opposition, and people will listen to you and benefit from your advice when you are reading Ifa for them. You will no longer be underestimated: “no Awo should be underestimated, not even the youngest of all”. However, in order to become an Awo that will not be underestimated, you should develop not only more respect for yourself, but also for others, and especially for Ifa. You are severely lacking in these areas, which is holding you back unnecessarily. It’s like the text says: a young Awo cast Ifa for Olofin, but Olofin refused to believe him and also refused to make the sacrifice. Result: Ogun killed him. Ifa warns that no Awo should be underestimated, not even the youngest of all. Take care that you do not underestimate diviners, in order not to be underestimated yourself – both by others and by yourself. Again, most of the resistance that you face, have faced and will be facing is coming from your inside, much more than from outside. In fact you’re blissfully unaware that your are (complety unnecessarily) fugging up your own life.

The third text that “wants” to be read, is very similar to #2, again emphasizing the fact that even the youngest and most inexperienced awo should be taken seriously. Here it comes:

3.
“A little Awo from ones house is not a liar”
cast for Olofin, on the day
that Olofin risked being poisoned.
The ebo was not made, and the poison
was deadly. Ifa says that the instructions
from even the smallest or youngest Awo
should be followed. Ebo:
one dog, toasted yam, palm wine
and some money.

Again the client is Olofi(n). Please bear in mind that I kind of work “the African way”. In Yorubaland Olofi(n) can be one of two things: either a chief/king (“owner or the palace”… like the Alafin of Oyo) or a relativly minor Orisha, usually some sun deity. It doesn’t matter either way, all we need to know is that the Olofin in the relevant texts is an important person, who was stupid enough not to make the sacrifice that a young awo instructed him to make. Under no circumstances is, in Ifa, Olofin part of some “Trinity”, or in any other way equivalent to Olorun or Olodumare.
Although very similar to the previous text, Ifa says this one has an additional admonition for you, because you are not only the Awo, but also the Olofin! In other words: this text again states that your Destiny indicates that you should become an Awo of Ifa (well… not really “should”… nobody, and certainly not me, actually cares whether you do that or not, it’s just Ifa’s advice for you to live according to your best Destiny, but by all means feel free to fugg up), but it also says that you run the risk of being poisoned. Now this poisoning may or may not be considered literally… it may also (or instead) refer to a poisoning of the mind. I will concentrate for a while on the poisoning of the mind. Friend, you are involved in a web of lies, and Ifa who never beats about the bush says that you are not only being lied to, but you are also lying to others. Stop doing that, matey! There is something very unclean in the way you approach this whole situation, there is far too much indication of deceit. In the end you will only finish up discrediting yourself, while others walk away laughing.

It’s definitely not only spiritual poisoning though that Ifa talks of – in the light of what will follow further on in the transcript of this divination, I’d say that you should be warned against both: mental poisoning and physical poisoning!
Be very alert against eating food that might be “off”, or contaminated, and also if you have a wound somewhere, even if you only cut your finger slightly, take care that you desinfect it well! In this day and age warnings against poisoning unfortunately also include sex: be very careful when having sex and always use protection, unless you’re absolutely sure that both you and your partner are clean! HIV and AIDS are very serious threats, and when anything about poisoning comes up in a text, these things should be taken into consideration.
Although the text does not literally say to whom the ebo must be made, from the content of “one dog” again it is clear that Ogun must be the receiver. However, we have dealt with it in the previous text already, so you don’t have to do it all over again. We don’t want to feed Ogun too much food and booze (wide grin)!

The fourth and fifth texts take you onto another (though related) part of your Destiny.

4.
“Osikiri of a pot” was the one
who cast for the Agbe bird, on the day
that he would mount the throne of Ologogo.
They said that he would be consecrated
and initiated. The ebo was made, and Agbe
spent many years on the throne in prosperity.
Ebo: two sheep.

The Agbe bird is the “Blue touraco”, by the way… but that’s not too important. Much more important is that, although in another context, this text again refers to you being destined to be (and to be much more appreciated) than you are right now. Don’t think of a “throne” in the literal sense because you’re not on the shortlist to become a king in any exotic country, but be aware that Ifa tells you that there’s much more in store for you than you (and the people around you!) are presently aware of. Forget about the ebo… sacrificing animals is not something that fits into our Western culture. The main “sacrifice” is that you should change your way of thinking, your attitude towards life and your own position in life. There is something in your present path that leads you off-track, even stronger: the path itself is off-track! Later on in this transcript Obatala will show up, indicating that there should be more ethics, more spiritual cleanliness in your life. In the meantime Ifa says if you want changes to happen, you must first change yourself. I’m a bit worried about the latter, because of all the five texts only in this one the client made the offering… so let me emphasize the importance of the sacrifice “Agbe bird” made! If you want to spend many years “on the throne” in prosperity, you should stop listening to the lies of others, stop listening to the lies of your own ego and personality, and begin listening to your own Ori instead! Goshdarnnit mate: people around you are making you crazy and even worse: they are inducing you to make yoursefl crazy! Don’t let them!!! And remember that this Odu came with Ibi… which with the help of Ifa you must change into Iré! You are being held back… partly by yourself, partly by others, and to a large extend by untruths all around you… untruths that Ifa says are not only spread by others, but also by yourself. Stop taking others more serious than yourself… not only that, but stop taking the ego parts of yourself more serious than the spiritual parts of yourself!!!

5.
“You’ll never hear a pigeon clearly
in the early morning” cast for Ondubi on the day
that he was going to Aloro Odun’s farm. Ifa told
Ondubi to make ebo, for the voyage
to become a success. Ondubi however
refused to sacrifice. Ebo: 1 machete,
1 hoe, 1 whip and some money.

The essence of this text emphasizes what Ifa told you already: success is within your reach, but you need to grab it yourself! Again this text refers to the need of making sacrifice to Ogun, and although you don’t want to over-feed him in a single meal, you might want to give him a food offering quite regularly. Bit by bit, you know. Ifa says you’re a late developer, and there’s nothing wrong with that: those who develop late, often develop best! Think of the “voyage” this text speaks of as a new stage in the voyage of your life… you are so clearly on a cusp, a crossroads now, that you really need to think very seriously about what you want to do with the second half of your present journey on this earth. The worrysome part of this text is that (not for the first time in this reading!) the offering is not made. These things tend to indicate that the client will simply ignore Ifa’s advice, and get into unnecessary trouble. Going to the farm, as said in this text, is a metaphore for making your life fruitful, and growing products that will feed other people… especially spiritually. So make care that you do go to the farm and, unlike Ondubi in the text, make a success of your journey.

Although many statements both above and below in this transcript may sound negative (they aren’t… they’re simply admonitions and good advice), you’re still a lucky bahstud! Ifa says you have a golden future in front of you… if… if… you can gather the courage to stop behaving like a creepy and backstabbing idiot but instead start taking the road that leads towards that golden Destiny! It’s for a very good reason that all the sacrifices mentioned are for Ogun: he is the one who provides courage, and believe me: you will need a lot of it! There is so much in your attitudes that you will have to change, that you will need an incredible amount of courage… because you will have to fight yourself, and that’s the most scary of fights.

But if you win that fight… then Ifa says your best destiny is in becoming an Ifa diviner: you have the talents to become a very good one! However, as long as you listen more to other people than to your own Ori, you won’t be able to materialize that best Destiny. It really is that simple. Everything that’s fucked up in your life right now hinges around that single issue: you let yourself be taken for a ride by people who gave/give you bad advice. Very bad advice, even to the extend that they convinced you to take yourself for a ride. Ifa says that, apart from people that advice you badly and try to influence you negatively, you have also some outright evil people around you. Even stronger: they are trying to make you evil too… so: don’t let them. Be aware: forewarned is forearmed! You are an odd one: on the one hand you are lying to others and yourself with the result that you underestimate yourself, while on the other hand you’re lying to others and yourself in such a way that it results in overestimating yourself.

 
OBARA-OTURUPON

The Ibi your reading comes with is in Obara-Oturupon, where two texts “want” to be read.

The first one is a relatively minor text, in size as well as in relevant meaning.

1.
Obara-Oturupon“Honor is abundant” cast for Okro, on the day
that he cried because his wife had no children.
They instructed him to sacrifice a goat and 16,000 cowries,
for his wishes to become true.
Okro listened and made the sacrifice.
Ebo: one she-goat and 1600 cowries,
for wishes to become reality.

The only instruction in this text is a reference to the need for making the correct Ebo/Adimu in order to materialize wishes. The indication here is that you’ve probably made too many, rather than to few, sacrifices, and possibly to the wrong spirits too! The signal that you may have been offering too much, lies (among other indications) in the fact that in the text itself 16,000 cowries are mentioned, while in the instruction for sacrifice itself only one tenth of that number is required! Be aware, by the way, that this conclusion cannot always been drawn in similar circumstances – every reading for every person is different, and every Odu text may have completely different meanings/implications for different people, so an Ifa diviner can never generalize. In the meantime, forget about the exact offerings in this text. Don’t make them!

The next text tells you much more about these things.

2.
“Obara doesn’t eat small birds, Oturupon will not eat duck.
Not in any other way but exactly as we have learned it
from Ifa, that is how we take our fees from clients”
were the ones who cast Ifa for Akinsa Emere,
rich owner of land, son of “He who loved meat
but got Death as a reward”, on the day that he wanted
to eat all kinds of meat himself, without offering any
to the Orishas. They instructed Akinsa Emere to offer
12,000 cowries, a rooster, and all the dried meat
he had in stock. Oh dear! Akinsa protested loudly,
saying that he could not offer meat that he wanted
to eat himself, like his father had always eaten
all the meat himself. Oh yes, like father, like son!
Ah, this is the kind of thing Eshu likes! He growled:
“That is not the way Akinsa should behave! Oh no,
Akinsa definitely should not behave like that!”
However, Akinsa Emere remained steadfast
in his refusal: he did not make the sacrifice.
And, to make bad matters even worse,
he called the awos liars, he called poor people
thieves, he called the Orishas mortal;
he looked with contempt at the sky,
like a person who would live forever.
He instructed his servants to take the meat
that he had refused to offer, and roast it for him,
which his servants duly did. And then… when
Akinsa greedily stuffed the roasted meat into his mouth,
he choked on it. They gave him water, but it did not help.
Akinsa Emere, that was the last mouthful of meat in his life!
Nothing could save Akinsa Emere from Death: Akinsa
Emere, the day that he refused to sacrifice
turned out to be the last day of his life. Oh dear!
Eshu, the Always Amused One, rejoiced and danced;
he praised the awos who in turn praised Ifa
because his awos had spoken the truth.
“Obara doesn’t eat small birds, Oturupon will not eat duck.
Not in any other way but exactly as we have learned it
from Ifa, that is how we take our fees from clients”
were the ones who cast Ifa for Akinsa Emere,
rich owner of land, son of “He who loved meat
but got Death as a reward”. Ifa says that now
we have seen Obara and Oturupon, this person
should go and make a sacrifice. And Ifa also says
that there is a very suspicious person, constantly convinced
that others take more than their fair share, always afraid
to be short-changed. And good advice, useful council,
this person thinks, should be given to him for free.
But in this life nothing is free: the maintenance of
balance, that is the poise between giving and taking…
that is what it is all about! And Ifa also says that there
are persons who eat more meat than is good for them;
these should revise their dietary habits. And last
but certainly not least: Ifa says there is a boastful person
that we know, who looks down on his surroundings; such
a person can have money and anything he wants on earth,
including success and a long life… if he values other people,
does not diminish their worth, honors the unpredictable Eshu,
pays decent prices for goods without protest, and,
indeed, refrains from eating large quantities of meat.
Ebo: 12,000 cowries, a rooster, and dried meat to Eshu.
Eewo: a strong taboo against eating large
quantities of red meat.

It’s interesting what Ifa says to you personally in this text: Ifa says that in certain aspects you are both the diviner and the client! You are the wise awo and the silly client at the same time! That does not surprise me, because next to the statements that you can be a very good Awo Ifa, there also is something very unclean about the whole background of this reading… your approach to Ifa was/is not crystal pure at all, it is even very dirty! There also seems to be something in you that tells you that this divination, simply by being done, makes it all “finished”, that you’re done then, but that is far from the case! You must really do just about everything in your life and your approach to Ifa-Orisha differently. You need to step away from some of the circles you dwell in, because you are in a vicious circle that you need to escape from by breaking it. If you don’t do that pretty soon you will discover that, metaphorically speaking, you have eaten the last bite of meat in your life. You’re in shit, mate! But I don’t need to tell you that, you are more than aware of the fact. And the good news is that Ifa offers you perfect ways to get out of that shit! The bad news is that you’re too deeply stuck in it, and even too much used to it, that you don’t recognize it (anymore) as shit: to you it has become delicious food.

This text tells us lots of things, the most promising issue being that you can have a bright future in front of you, if you simply start following the instructions that your Ori (in this case, i.e. the reading, via Ifa) gives you… these instructions are worded in a comprehensible way by Ifa… and they are not to be found inside lots of the bullshit that people around you are telling you, nor inside lots of the bullshit that you are telling other people. There are liars around you. And you are one of them.

Ifa says that there is something that isn’t at all what it looks like… there is something very wrong in either your situation, or in the issues you brought up, or in the questions you asked, or in the way you want to proceed. In this particular Odu Ifa warns very strongly about something or somebody not being what it seems to be. People lying to you, people in your vicinity are trying to saw away the legs from underneath your chair. There are persons that show themselves to you in a way that they in fact are not. Ifa clearly indicates that something/somebody is not what it looks like. There is pure trickery involved: somebody is trying to make somebody else stumble and fall. Ifa says there is some web of lies developing around you… don’t become paranoid (there’s hardly ever any need for that!), but be forewarned and very watchful against deceit! And the most important thing is: don’t lie to yourself. Because what Ifa says makes very clear that you are an accomplice in some uncleanliness, some lies, and some posing as something different.

There are some simple instructions in this Odu text. Take the warning about the meat in a literal sense: do not eat lots of red meat. The appearance of Eshu on the stage indicates that you would do well to feed Eshu daily, with a little food offering. Don’t overdo it… Ifa also makes clear that in the past you have sooner made too many sacrifices than too few. You seem to have pissed off Eshu, by the way. When Eshu growls things like: “That is not the way that person should behave! Oh no, he definitely should not behave like that”!… well, you can be sure that he means what he says: you definitely should not behave like that! What this particular “that” is… you can damn well figure that out for yourself, you don’t even need this reading to do so!

There is a lot of jealousy around you, more than you are aware of. This confronts you with the need to be clean and ethical in all things you do, there’s a lot of Obatala in your Odu and Obatala is the Orisha of whiteness, cleanliness, and ethic behavior. You know what? There are people around you who consider you a whistle-blower, a person who discovers wrong-doings and wrong situations, and exposes them. This is essentially very good becasuse the Religion needs more whistle-blowers, I guess you and I agree on that, but be very, very careful to blow the whistle on the people for whom it should be blown! Disentangle yourself from some of the circles you’re dwelling in right now… people are underestimating your qualities, they blame you for exposing their own lack of qualities, and they will do everything in their power to stop you from leading a happy and fulfilling life as an Awo Ifa. You did get the message that your Ori/Destiny wants you to study Ifa and become an Ifa diviner, didn’t you?!

Ifa says via this text something that is very important for you… so I’ll write it in bold type: forget most of whatever messed-up readings happened in the past, and forget all the bullshit around them! The way most of that stuff was delivered and subsequently treated was not, repeat not, good – if it were any good to begin with, matey, you wouldn’t be in the deep confused shit you’re in now. Simply forget the fortune-cookie “wisdoms” in that kind of readings… it is worthless!!!

The above statements are the combined efforts of Ifa and your own Ancestors/Egun… in fact your Ancestors/Egun are very much involved in this reading on many occasions. Ifa also says that you should go to a reliable diviner in order to get yourself a good and sound face-to-face reading like f’rinstance for an Ita. Ifa and the Egun were almost screaming this advice out aloud! By the way: such a new Ita does not necessarily have to be connected with receiving Pinaldo or any other money-grabbing piece of ritualized formalities that some “elders” are so fond of because it brings in the dollars. It’s quite likely that nobody ever told you so, but an Ita can be read at any time the client needs one (and most of us do need one), without it needing to be connected with any particular initiation stage or rite of passage… as a matter of simple fact the reading of a good Ita is, all by itself, an important rite of passage!!! And that’s what some very ancient Egun are telling you too – it’s not only Ifa saying this, but your own Egun – who are, by the way, not particularly pleased about your idiotic approach of the religion. I invite you strongly to have a serious talk with them. You’ve got cowries, haven’t you? Use them for some good and intense communication with your Egun!!!

 
OKANRAN-IROSUN

The Ibi has a supporting Odu, which is Okanran-Irosun.

The relevant part of it’s metaphysical principles goes as follows: Okanran-Irosun warns against the danger of irresponsible actions. It also states that sincere remorse can always count on forgiveness. Often the client has trouble with partner or children.

1.
Okanran-Irosun“You say that Orisha do not exist;
I say Orisha exist”
cast for “It is better to stop half way
than to persevere in an error”
on the day that he went to Shango’s party.
They told him to sacrifice,
but “It is better to stop half way”
called the priests liars, called Orisha a thief.
He mocked that Orisha didn’t exist.
When he visited Shango’s festival
Omo Shango warned one of those present
that he should not undertake a journey,
because it would be fatal.
The listener gratefully made an offering
and postponed his journey.
“It is better to stop half way” however,
again he called the priests liars,
and he ridiculed Shango.
He asked to challenge the Orisha to a test:
“How many people live in the neighboring house?”,
while he knew that there were sixteen people living there.
Shango responded through his Omo
that eighteen people lived in the house.
“It is better to stop half way” laughed, and said:
“I know the owner of that house;
there are only sixteen people living there.”
Shango ordered eighteen pieces of coconut peel
to be thrown in front of the door
of the adjacent house.
As soon as this was done, eighteen people
came out of the house,
who curiously picked up the coconut peels.
Promptly the peels transformed into gold coins,
and smiling happily all eighteen went back into the house.
“It is better to stop half way”
prostrated to Shango,
and asked the Orisha for forgiveness.
All danced and cheered and praised the Awos,
who praised Ifa because the Awos had spoken the truth.
“You say that Orisha do not exist; I say Orisha exist”
cast for “It is better to stop half way
than to persevere in an error”
on the day that he went to Shango’s party.
Ifa says here is a very stubborn human being,
who has no faith in the Orisha. This person
doesn’t like to hear the truth about him,
and usually rejects good advise.
A very shocking event is awaiting this person.
Maybe it is wiser to repent before this
shocking event will happen! Ifa also says
that someone considering a journey should postpone it.
And we should be aware that things change all the time:
in a house were sixteen people used to live in the past,
without us having noticed it, eighteen people may live now!

Friend, many things are totally different than people want to make you believe, and different from what you make people believe! You must unconfuse yourself! Making sacrifice after sacrifice, asking council to the left and asking council to the right and asking council in front and asking council in back… it really does not help! Ifa suggest that you have made far too many offerings in the past, and while it is very true that making sacrifice is what helps people while not making sacrifices does not help people, the mindless sacrificing of animals and whatever stuff is not the right way, especially when it is overdone, like too often and too much. The real sacrifice is the most difficult one: changing the beliefs that hold a person back, into beliefs that help a person forward!
If this were a face-to-face divination I would ask you now whether you have fairly recently heard something from an Omo Shango, quite likely during possession, that you haven’t taken sufficiently serious yet. Ifa suggests, you know, that something like that has been the matter. On account of this being a long distance divination I ask you to think about it on your own. There is also the suggestion here that you have doubted if such a possession was genuine, thinking it was fake instead. It wasn’t fake… it was real, and really, absolutely, Shango has told you something that you should take very serious! Don’t ridicule Orishas, and especially don’t ridicule Ifa. There’s something very unclean in your attitude towards Ifa and his diviners.

2.
“He who who makes the bed should lay down in it”
cast for Hen and her Chicks, on the day
that they were allowed to roam around freely.
They told them to sacrifice, if
they wanted to always roam around freely
without being captured and without losing their lives.
The offering: osu, a rat, a fish, 2,800 cowries and ewe.
Ebo: Root of the irosu-tree, a rat, a fish, 28,000 cowries, and ewe.
Grind the leaves and cook them together with rat and cloves to a stew.
They said: “It is in the vicinity of a farmer
that agogo becomes osun.”

It took me some time to figure out whether “osun” refers to the red powder or to the staff of the Ifa diviner. You know… it can be both, depending on the client and his reading. In your case if refers to the Diviner’s Staff… the thing that in the Americas has been turned into that metal cup with a little bird on top, that is given by Olorishas while in fact it’s a typical Babalawo thing. Oh, well… when in Rome, do as the Romans do. Anyway, in your case we have (again!) a reference to your true path: Ifa! Ifa wants you to undergo a transformation, or rather wants you to transform yourself, actively. This text also implies the presence of Obatala, asking for a clear mind, and thoroughly decent and ethical behavior. If you, being both the Hen and its Chicks, want to be(come) free, than let go of all the old things that are holding you chained in a life full of deceit and complications. It is so very simple… stop wasting your time, and start studying/doing Ifa!
As said, Obatala is here. Not particularly pleased with much of your behavior either, just like Ifa. Don’t get paranoid, never fall for bullshit like “Orisha ThisOrThat is very angry at you and your life will forever be a mess”, but make very sure that you change your behaviour from that of a gossiping old lady into that of a responsible priest.

3.
“Doing wrong on purpose is not good.
When a bad person apologizes,
there will be no problem.
People will always forgive the ignorant.
Doing wrong on purpose is not good”
cast for Os’oran-s’akin Mebelufe, on the day
that all people complained about him.
When he appologized, people would forgive him.
The Elders of the Night, the wizards
and their father Eshu blocked the prosperity
that Olodumare had attributed to him.
Therefore they told him to make a sacrifice of
four pigeons, a sheep, kolanuts, 3,200 cowries
and ewe: leaf of forgiveness and leaf of favor.
Grind olusesaju-leaves an oriji-leaves together
with black soap; use the medicine to bath.
He listened and made the sacrifice.
They assured him that Olodumare
would instruct Eshu to forgive him.
He apologized and everything turned out well.
Olodumare forgives through Eshu.

Oh matey, this text is so important for you! Ifa says you managed to piss off Eshu big time! Big, big time! In a way you can’t help it, because you have been the victim of bad advice from many people for a long time, you are not doing wrong on purpose, but largely out of ignorance… although you are not a stranger to doing the occasional bit of misleading all by yourself. You have been kept ignorant by many people around you. Olodumare has attributed great prosperity to you, all you have to do is reach out your hand and receive it! Can you see how Eshu, who communicates between the realms of the people and the realm of Olodumare, has become annoyed during the years? How often has divination indicated that your best path in the Religion is becoming an Ifa diviner? And how often have you ignored it? You can’t keep ignoring messages your whole life long, because the Divine Messenger, Eshu, will eventually become irritated. An irritated Eshu is not, repeat not, an experience you want to have! Make amends to Eshu… as it turns out he plays a key role in your present situation! The choice is yours… whether you want him to be the key to a good life, with good work, and a good destiny… or the key to increasing misery.

There is a fourth text that “wants” to be read, and now the interesting thing comes up: Ifa, although generally quite critical of you, still seems to somewhat trust trust you! Ifa forbids me to interpret this text for you, because if you read it it should become clear to yourself, and you should interpret it! Consider it a gift from Ifa, who presents you with the opportunity to (even if it is only for a few minutes) become, and act like, a Babalawo! Don’t make a mess of it – Ifa doesn’t like messes! Here comes the text!

4.
“Don’t curse your fate, because
you know exactly what you’ve got,
but not yet what you will get;
maybe you’ll get your way
and another fate: worse.”
These were the ones who cast
for Impatience, on the day
that he was very dissatisfied
with his fate, his destiny.
They told him to be careful
and not hasty, because he who
unthinkingly changes fate or destiny,
runs the risk of making matters worse!
Ifa says that this client
should not run in circles, should not
behave like a goat on the end of a rope,
and that this client should smile
and simply survive the bad times,
for the good ones will come.
Look, Ifa says, it seems
that nothing happens, but you can’t
expect thunder when the sky is blue,
and in the dry season
no rain will fall.
Use this period of stagnation
creatively, to gather strength
for when the tempest comes!
Ifa says: make sacrifice,
in order to be prepared to dance
when the wild music starts again.

 
OTURUPON-OKANRAN

You Main Odu is supported by Oturupon-Okanran.

Oturupon-OkanranIn my experience (and in that of others!) in each and every combination with Oturupon the client should be alerted to, and asked about, the possibility of anything infectious or contagious, and anything that might cause a fever. That can be any kind of inflammation, infectious disease, contamination, poisoning… that kind of stuff. Really: in each and every combination with Oturupon this needs good attention! It can be something as simple as the risk of a light food poisoning on the one hand, or a severe warning against the HIV virus on the other. I have never ever in my practice (which I started back in 1982) encountered any Oturupon combination falling for a client where the infection issue wasn’t relevant in one way or another.

Of Oturupon-Okanran two texts want to be read.

1.
“Child is just as important as wealth;
I am happy whatever happens;
I will have somebody to represent me”
cast for Efunbunmi, meaning:
“Chalk can give me this”
on the day that she wanted children.
They told her that she would have many children,
but that she must sacrifice in order for the child
that she already carried on her back, not to become
a criminal when he grew up. The sacrifice
was a pigeon, 44,000 cowries, and ewe.
She refused to sacrifice. Had she sacrificed,
she would have been told to have the child take a bath
using olusesaju-leaves and eso-leaves, squeezed
into water and mixed with black soap, for use
of the child even when it is older.
Ebo: one pigeon, money, and ewe.

Now you are, undoubtedly, immediately aware that the reference to chalk or efun in the name Efunbunmi, is a direct line to Obatala and to the need for strictly ethical behavior. Do not fall into the trap of interpreting the “children” in this text as nothing else but physical offspring – in Yoruba culture and especially in the Ifa texts “children” refers to much more, to wit all good things in life, including good character, inner and outer balance, and plain oldfashioned happiness. In a sense you are already carrying all these good things on your back… they just need to grow and develop, what in fact is all that this reading is about. Think of it as a woman carrying a child on her back in a sort of sling, like African women do. In order to feed the child and let it grow and develop, she needs to take it out of the sling, in other words if she wants the child to change from just a burden on her back to a fully grown human being, she needs to work for it! Mate, if you let all the good things that are in store for you simply hang in a sling on your back, they will only burden you down and reach the opposite effect. You will really, really have to change many of your ideas, beliefs, habits and manners to assist your Destiny in making everything alright. And get rid of people who give you bad advice, who press you to do things that are silly and counterproductive!

You notice that Efunbunmi refused to sacrifice. This indicates to me that you will quite likely refuse to make the sacrifice too, for a bunch of reasons… the main ones being that firstly you won’t believe that the particular “sacrifice” that is required from you willl be the correct one because it lies fully outside your accepted field of view, secondly because it goes totally against the grain of what you have been taught, and thirdly because you just won’t believe that something that simple, which doesn’t even need the snuffing of an animal, could even remotely be effective! Well matey, just try it and see! That “final sacrifice” we’ll get to in the final rounding up of this reading.
Forget about the ebo mentioned in the text. Just get yourself some Nigerian black soap (the real stuff, not those dark-brownish blocks that are often sold as “black soap”) and use it to bath yourself. It’s good stuff – in fact it kind of resonates with your Ori, cleansing not only your body but also cleaning away lots of cobwebs and other junk in your head and mind. You might want to do that regularly, black soap will never produce an overdose, so don’t worry (grin)!
Again: cleanliness, Obatala-like cleanlines and ethics, are of the greatest importance here!

The second texts indicates a few things, among which a reminder of the fact that Eshu plays a key role in all the proceedings and happening within and around you.

2.
Oturupon Konran, Oturupon Konran
was cast for Orunmila, on the day
that two of his enemies reported him to Eshu,
and begged this worthy to help them kill Orunmila.
The diviners instructed Orunmila to sacrifice
two calabashes, two hens, and 480 cowries.
Orunmila listened, and made the sacrifice.
He tied the two calabashes to his shoulder
and went on his way to sacrifice at Eshu’s shrine.
While he was on his way, the calabashes clunked
against each other, like saying: “I will kill Okanran,
I will kill Oturupon”, and so it went on and on.
It went even on so long, that when Orunmila
approached Eshu’s shrine, his two enemies
heard what the calabashes said, and they began
to worry what would happen if Orunmila saw them;
because even though he had not seen them yet,
he was already soundly threatening them!
They decided to run away before Orunmila
reached Eshu’s shrine. This is what Orunmila did
to have victory over his enemies. Easy, eh?
Ebo: 2 calabashes, 2 old hens, and 480 cowries.

You will notice that in this text it’s again Orunmila acting as the client, and I don’t need to tell you anymore that your destined path in the Religion is that of an Ifa Priest/Diviner. That’s what Ifa says… and even if all possible babalawos, obas, oriates that you have spoken until now tell you that you can’t become an Ifa priest, it is still Ifa himself who insists that you become his diviner, so you’ve got it straight from the horses mouth. Or to put another animal in the equation: go deal with the organ grinder, not with his bunch of bickering monkeys.

In this text Ifa brings up something that kind of worries me: he says that there is somebody with a multiple personality (disorder) around you, in fact one or more of your close advisors. I would even go as far as to state those advisor(s) to be very close to you, in fact I pose the suggestion that it is yourself that Ifa is referring to – I am strongly suggesting that you consider this option very seriously, and if necessary seek some professional advice. Interestingly (and at the same time worryingly!) enough it refers to something Ifa said earlier on, namely that there are people around you wearing a mask (possibly, indeed probably, including yourself), showing themselves (possibly, indeed probably, including yourself) differently than they are, creating a web of lies around you. At least one or two persons are not what they seem they are, mate! This warning crops up a few times quite strongly, so don’t let yourself be taken for a ride!!! It this were a normal face-to-face reading where we sit opposite each other on the mat, stuff like this would progress very easily by shortcutting through questions and Igbo and such, not to mention me looking into your eyes. However, this being a long distance divination, such options are lacking and I simply pass on Ifa’s admonition: take good care of your psychological well-being because your spiritual well-being is closely related to it. Apart from the spiritual advice you are getting via this reading, you might also want to get some psychological advice.

And oh man oh man, how important Eshu is for you! You must have pissed him off enormously, on many occasions! It seems he is prone to seek you out quite regularly for some of his trickery, so I guess you would do wise to give Eshu a little bit of adimu daily, just a little bit of your own food every day. Share your own good things with Eshu, and Eshu will share his own good things with you. Can things be put any simpler than that? No, I don’t think so!

 
OSHE-IKA

Oshe-IkaNow these were the four kind of “standard” Odus I read for clients. However, every now and then Ifa insists on one or two more cropping up, kind of almost literally pushing them into the divination, and in your case you’re one of the lucky winners! The Odu that wants to show itself to you is Oshe-Ika, of which the metaphysical principles essentially say: Oshe-Ika speaks of controlling ones difficulties, and victory over enemies. There is possibly a legal threat to the client, as the result of relationships or acts from the past. In Oshe-Ika the client is fairly often imprisoned behind bars and walls of his own making. Also Oshe-Ika, like every combination with Ika, admonishes the client to be very careful of everything that is, might be or might become an infection.

An interesting aspect of such an “extra” Odu is that it tends to give additional information for the Awo, like what Ebo needs to be made, if and/or how the client needs to be instructed, what the results of the reading will be… that sort of thing. Here comes the first text of Oshe-Ika.

1.
Oshe-Kaa was cast for Deyunlenu Abowoserin, on the day
that they told him to sacrifce, in order not to be named
by sinners, on an evil day that was approaching.
The offering consisted of eight eggs, the chewing stick
he used, and 16,000 cowries. He listened,
but did not offer, nor sacrifice.

Well now, here we go again, the client did not make the offering. This, in combination with the fact that Oshe-Ika, just like several other occasions in the reading, refers to disease, poisoning, infections and such (all combinations with Ika have this aspect) prompted me to ask Ifa what all these references were all about… there are too many to be just “one of those things”, and in fact this repetition might very well indicate that the diviner himself is in danger of being poisoned by somebody. Ifa says that in this divination we are dealing with a person that will quite likely refuse to make the necessary changes inside his personality and his attitude towards the outside world. The client will neither offer, nor sacrifice. The diviner, in order not to get the shit of the client on his own head, will have to make some ebo himself. Well, fair enough.

2.
Oshe’Ka was cast for Deyunlenu Abowoserin, on the day
that he was about to be wrongly accused, of something he hadn’t done.
They told him to offer eight eggs, his own chewing stick,
and money. Aye, Deyunlenu Abowoserin listened,
and made the offering before the accusations were spoken.
They were never spoken at all, thanks to the offering.

Friend, Ifa emphasizes again that you are quite likely suffering from some sort of multiple personality (disorder), which makes you your own worst enemy. See a specialist. Oshe-Ika suggests that when the wind blows east you let yourself be blown east with it, when it blows south you let yourself be blown south, when it blows west you let yourself be blown west, and when the wind blows north you allow it to blow you north with it. Ifa basically says that you behave like a weakling, like a person without any sense of direction, on the one hand with no confidence in yourself and on the other hand with over-confidence in yourself, and very prone to speaking badly about others who do know their directions and don’t behave like weaklings. Apart from that, this text directly concerns me… and not being a weakling at all, but always being of the straightforward kind of “Ah sez it as Ah seez it”, I tell you right away that I will make Ebo against lots of negative influences from you and yours.

3.
“Oshe was conquering the world” cast for Orunmila,
on the day that he was threatened by his enemies.
They said that Orunmila would conquer all his enemies
wherever in the world they would live or travel.
They instructed him to sacrifice a lamb, a thunder bolt,
and 22,000 cowries. Orunmila listened, and made the sacrifice.
That’s why Oshe conquered all his enemies for him.

Well now… seems like we’ve got some Shango influence here again. Ifa says that you have the possibility of becoming a very good Awo Ifa, but that you will lack the guts to go through with it. Ifa also says that I will need to make some Ebo in order to rid myself of the negativity that radiates strongly from this whole situation, and believe me my friend: that is exactly what I will do!

As for your questions: Ifa seems to be completely uninterested in them, which is simply one of those things that happen every now and then. If Ifa considers something not relevant (even if the client thinks it’s the most important thing in his life!), Ifa will simply not speak on the matter, or only very briefly. In your case it’s the latter, so I gues you’re in luck! Here it comes.
As for Itas and previous readings and such, the instruction is very clear: either ignore them and go completely with this reading, or completely ignore this reading and go with the previous ones. I don’t care – nor does Ifa. Ifa gives advice, but never forces the client.
As for work/job: Ifa says that the only thing you have to do in order to turn your life around is to develop more respect for Ifa, learn to work with Ifa, and eventually become a proficient Ifa diviner. Whatever job you have or will get, however well-suited to your style and however well-paying, will turn to the taste of ashes in your mouth if you do not concentrate on Ifa. In fact Ifa says you’re in a fugging mess, mate… you’re concentrating on things that have no connection with your optimal destiny and/or your spiritual growth. Snap out of it!

 
IFA’S CONCLUSIONS

Ifa says that you are a good and blessed person. I, not being as kind and elevated a Spirit as Ifa, say that you’re an asshole. At least you behave like one. Stop worming your way into intrigues, backstabbing, setting your sail to every wind, and speaking ill of anything/anybody that you don’t understand. You are insulting Ifa, trying to reduce this Great Spirit of Wisdom to a minor soothsayer’s tool that’s imprisoned in a very small system run by very small priests, instead of the Wisdom that has been, and is being, worked with all over Africa, in ways that you never studied nor understand. Stop insulting Ifa! Man, you could become a damn good Ifa diviner, you have the makings of a very good diviner of Ifa. But you’re fugging up your destiny by diminishing Ifa to a provincial minor spirit, instead of the container and epitome of Wisdom that is far, far beyond the grasp of anybody who thinks they own it.

Don’t bother with any complicated Ebos, don’t snuff a whole bunch of chickens, lambs or whatever. Your Ibi lies not in such things. Your Ibi lies in your refusal to completely change your attitudes towards life, yourself, others, spirituality, the religion, and last but not least Ifa. Just make the little offerings that were concretely mentioned, that will be good for you. But they won’t remove the Ibi, nor change it into Iré. It can be done… but you can only do that yourself. By becoming the man you are meant to be, the one that his Ori wants him to be, the one who follows his Destiny… not the man you are now, a gossiping old hag who is unreliable not only to others, but mainly and especially to himself. As for the fee for this divination: donate an amount of your choice to a charity of your choice. For my part, here on this side of the mat, everything is now “eboda”. In order for you to enjoy the fruits of that “eboda”, you simply take care of the offerings on your part, which from now on is of no concern to me anymore. Be well.


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