Formando templos ifa:
Conselho Internacional para a religião ifa, possui essências distintas. Essas essências são:
Obs Orisa Brasil:todas as vezes que falarem de outro orisa que não orunmila vão separar ifá e orisa, ou seja quando falam ifá estão se referindo ao orisa orunmila e o seu conteúdo religioso)
1. A ESSÊNCIA ESPIRITUAL: isso relaciona-se com o lugar do homem (como um espírito) no cosmos, os poderes da matéria e todos os aspectos da evolução ontológica e do desenvolvimento
2. A essência religiosa: isso relaciona-se com a fé, o catecismo e a ifagelism (pregação)
3. A ESSÊNCIA DIVINA: isso relaciona-se com os métodos de adivinhação e acesso de informações esotéricos; a mecânica da adivinhação e a sistemática da coleção divina de mensagens, processamento e interpretação.
4. A essência de adoração e sacrifício: isso relaciona-se com a base e o significado de adoração e sacrifício
5. A ESSÊNCIA MEDICINAL: isso lida com tanto o mágico quanto o materialista
6. A essência histórica: isso lida com a história de toda a criação, incluindo a criação de materialista, não-materialista e mundo de espírito
7. A ESSÊNCIA CIENTÍFICA: isso lida com o poder de observação, axiomático, astronomia, cosmologia, experiências cognitivas e pré-cognitivas; ciência astral; Ciências físicas e biológicas; lógica; filosofia; matemática; estatísticas; e ciências do computador.
8. A ESSÊNCIA CULTURAL: isso relaciona-se com ritos; rituais; política; socio-Economia; língua; vestido; e sistemas de valor normativo ‘
O professor odeyemi foi mais longe para afirmar que; ” como é óbvio, essas oito essências de ifa também estão na principal coincidente com a essência humana do planeta terra, e as essências não humanas em todo o universo. Também é claro que a religião; a adoração e o sacrifício são mais alguns aspectos do que constitui a mensagem divina conhecida como ifa. Constitui o que também é conhecido como o grande sistema mistério. Assim, a religião ifa representa o transcendental e evangélico (Ifagelical), dimensão do ifa visão, adoração e sacrifício que epítome as facetas corretivas e restauradora dessa visão do mundo.”
Das oito essências: O Conselho Internacional para a religião ifa escolheu a essência religiosa. Isso foi devido a duas grandes razões:
Uma, a religião de todos os 801 irunmole e milhares de Orisa e ifa. Todos os 801 irunmole, com a exceção de osanyin, foram iniciados em ifa. Por exemplo, Ogum foi iniciado e ficou com o odu ogbe osa; Sango foi iniciado e ficou com o odu de owonrin iwori. Esu foi iniciada e ele ficou com o odu de owonrin ogbe. Iasia foi intiated e ele ficou com o odu de irete iwori. Osun foi iniciado e ela ficou com o odu da ose otura etc.. A mesma coisa aplicada a todos os Orisa. O fator comum entre todos os irunmole e Orisa é ifa. Todos eles se identificaram com isso. Ifa também é onde todas as suas histórias podem ser encontradas e seus personagens entenderam.
Duas, todas as restantes sete essências são para o desenvolvimento e a melhoria dos nossos lotes aqui na terra. Eles são para nos desenvolver para uma vida melhor na terra. A essência religiosa é desenvolver-nos espiritualmente na terra e ao mesmo tempo, preparar-nos para o que esperar depois da vida. É aqui que as vidas morais, espirituais, emocionais, psicológicas, sociais e mentais podem ser desenvolvidas para fazer o bem em todos os momentos e tornar este mundo melhor do que a forma como o conhecemos.
Em 1991, nasceu o conselho internacional para a religião ifa. O objetivo dos pais fundadores era promover a coexistência pacífica entre todos os povos do mundo sem consideração por raça, status ou credo. Para fazer isso, o conselho surgiu com os seguintes objetivos e objetivos:
1. Para servir de guarda-chuva a todas as organizações religiosas de ifa em todo o mundo
2. Para promover abertamente e propagar os ensinamentos de Orunmila (B. A)
3. Para regular a prática da religião ifa
4. Para regular, harmonizar e coordenar os princípios e modos de culto
5. Para organizar convenções periódicas para o desenvolvimento espiritual de adeptos da religião ifa
6. Para interagir pacificamente com outras religiões, a fim de fomentar a paz mundial e a vida harmoniosa
7. Para coordenar os templos da ifa
8. Para incentivar e promover relações benéficas entre os praticantes da religião ifa
9. Para segurar e coordenar os festivais religiosos regulares
10. Para publicar panfletos, periódicos, revistas, livros de livros e outras publicações sobre a religião ifa
11. Para ajudar os governos a formular e adotar políticas e programas relacionados com o desenvolvimento da religião ifa
12. Para cooperar e trabalhar com outras instituições religiosas aliadas para o progresso da raça humana
13. Para apoiar financeiramente e materialmente, qualquer programa que se destina a desenvolver a religião ifa
14. Para realizar todas as outras atividades que sejam coerentes com, ou que o conselho considere capaz de promover os seus interesses e objetivos
Para pensar, ensinar e praticar os 14 objetivos e objetos acima indicados, há a necessidade de estabelecimento de templos que são distintos e totalmente diferentes dos santuários existentes onde ritos, rituais e outros sacrifícios são realizados em um diário e periódico Bases. Esses templos também precisam ser um espaço unificador onde todos os que praticam diferentes tipos e estilos de ifa e Orisa como ==iorubá, candomble, santeria, abacua, Umbanda, tradicionais e outros tipos ou estilos que estão relacionados a ifa e Orisa podem vir juntos e tambpém o Culto Olodumare.
Nesses templos, só esses rituais são reconhecidos para a prática. Estas São:
– Cerimônias de lembrança:
– Ikosedaye e cerimônia de nomes
– Cerimônias de grau de idade
– Cerimônias de introdução e casamento
– aquecimento de casa, cerimônias de abertura e dedicação
– Cerimônias de formatura e liberdade
– Ose Ifa e itadogun cerimônias que caem nos dias de culto ou serviços
– Cerimônias de enterro e cerimônias de passeio
– Cerimônias de aniversário
Em simples palavras, os templos são para ensinar e promover a ética, a filosofia, a moral, a vida comunal, a vida após a vida no planeta terra e a compreensão das vistas de ifa sobre cosmologia,
>>>Se existe a necessidade de buscar a assistência dos sacerdotes e das sacerdotisas, a fim de encontrar solução para questões que afetem qualquer membro do templo nas formas de consultas ou desempenho de rituais, estes não fazem parte dos serviços do templo. Estes devem ser feitos nos vários santuários. A formação dos templos não impede, de forma alguma, nenhum sacerdote e sacerdotisa de realizar as suas funções; mas estes não devem ser realizados nos santuários. Os templos são para fins puramente religiosos.
Existem nove características que distinguem todas as fés como verdadeira fé religiosa. Todas essas características são
1. Narrativas Sagradas:
Em relação às narrativas sagradas e mitológicas que falam sobre o universo espiritual e físico. Em Ifa, há narrativas que revelam a análise histórica sobre como o mundo foi criado; a origem das crenças das pessoas em Olodumare; a criação do homem; o seu propósito na terra; a relação interpessoal entre os seres humanos e os irunmole; etc.
Outra característica importante da sacralidade de ifa sobre outras escrituras é o fato de que é só em ifa que olodumare deliberadamente chamou Orunmila e lhe disse o episódio inteiro de si mesmo; o universo; e a sua plenitude. Ifa também dá as narrativas sagradas de como cada indivíduo escolhe / recebe o seu destino nos portais do céu que é revelado durante a ikosedaye ou itenifa / Itelodu. É por isso que a orunmila é rotulada de ” Elerii-Ipin ” que significa ” Testemunha ao destino humano “. exemplo disso pode ser encontrado em osa ogunda, eji-Ogbe, oyeku-L ‘ Ogbe, osa ika, ogbe oyeku, odi obara etc.
2. Origem Divina:
A origem divina é uma das bases para a confiança e a fé em ifa por babalawo e ifa adeptos em todo o mundo. Em todas as religiões do mundo, há a crença de que as escrituras celestiais são entregues ao homem por Deus todo poderoso. Essas Escrituras foram inicialmente transmitidas oralmente antes de serem reduzidas a livros que agora conhecemos, como a bíblia; o Alcorão, o vinaya; o ichin, etic. Estes foram considerados sagrados por pessoas e serviram como fontes poderosas de sua inspiração. Ifa, tem ao longo do tempo, provou-se ser de origem divina. Um exemplo vívido que contrafortes este ponto pode ser encontrado na estrofe de ogbe-Comi, que lê do seguinte modo:
Bablawo rere nii di’fa
Eniyan rere nii d’ibo
Eni i ba f’eyin t’Ope
Nii gb’ohun Olorun
Nii ma a j’ise ebo rere fun ’ni
Dia fun Teterogbo
Nijo to n s’awo lo si Ife Oodaye….
Tradução
Um piedoso piedoso é ele que lançou ifa
Uma pessoa honesta é aquele que consultar ifa e segura o ibo (Ifa determinantes)
Aquele que reclina contra a palmeira sagrada e usa-o como seu pilar de apoio
Tal pessoa certamente vai ouvir a voz do céu (Olodumare)
E retransmitir para nós oferendas de ebo e gratificante ebo
Essas foram as declarações de ifa para teterogbo (amaranthus spp.
Quando vai em uma missão espiritual a ifa oodaye….
3. Leis
Todas as escrituras ou textos sagrados estão vinculados a conter códigos de ética; leis; regras e regulamentos, que se esperam orientar e guardar os indivíduos e a sociedade, no seu todo, em suas interações dia-A-dia com outros indivíduos; grupos; e / Ou sociedades. Todas essas instruções regulamentares são entregues de um líder espiritual para outro, e formam as bases sobre quais indivíduos; grupos; ou sociedade em grande são recompensados ou punidos. Na maioria das sociedades do mundo, quase todas as leis da terra são extraídas de textos sagrados de suas diversas escrituras. Todas essas leis são apoiadas pelo que consideram ser recompensas / punições proporcionais. Essas leis se presume ser de origem divina, e, por isso, geralmente são extremamente difíceis se não for impossível de mudar. É assumido que a mudança deles pode equivale a mudar as directivas do seu Deus
Em Ifa, existem inúmeras leis; códigos de ética; instruções morais; e conselhos em todos os 256 Odu Ifa. Todos estes são igualmente apoiados por recompensas / castigos. Ifa, porém, vai um passo mais longe, aconselhando-nos a não tomar certos passos nos nossos negócios do dia-A-dia com os outros, e a razão pela qual tais passos não são aconselhável a tomar. No entanto, o homem é livre para decidir por si mesmo; e ao tomar uma decisão, ele deve ser totalmente responsável pelas consequências dessa decisão / ação. Seja qual for o resultado (ou bom ou mau), ele sozinho é ser culpado ou elogiado por isso.
Exemplos dessas leis podem ser encontrados em ogunda meeji, iwori owonrin, ofun ogunda, eji-Ogbe, ogbe ogunda, irosun ogbe, odi ogunda, ogbe irete, irosun ofun, ogbe osa, irosun otura, owonrin ogbe e assim por diante.
4. Autoridade:
Muitas vezes, as questões (tanto seculares quanto espirituais) foram mencionadas a ifa para orientação e verificação. Muita gente considera ifa como o oráculo de Olodumare, que fala apenas a verdade. Seja qual for o conselho ou explicação dada pela ifa, em qualquer questão, é considerado autoridade e os que têm o curso de prestar atenção ao conselho estão sempre cheios de louvores a ifa no final. Textos sagrados / Escrituras devem ser confiáveis para que eles possam sempre ser mencionados e invocados em qualquer circunstância. Muitas estrofes de ifa atestam esse fato, que ifa é uma autoridade em qualquer campo dado, principalmente os enigmas da vida e da existência. Um Babalawo bem dotado, que é muito bem versado e conhecedor em ifa, não está no mesmo pedestal com um ervanário que possui inúmeros encantos e que usa bruxaria. Isso é por causa da autoridade que o babalawo possui. Além disso, quando é feita uma consulta de ifa, não só vai revelar o que aconteceu mas também por que aconteceu. Para mais informações, deixe-nos examinar a seguinte estrofe ifa:
Aso papaapa Ori Babalawo
Atepa woroko l’orun Isegun
Babalawo to ko’fa to gbo’ju
Kii se egbe Onisegun to ni egberin ado ni’le
Dia fun Orunmila
Nijo ti etalegbeje Isegun n ba Baba a s’ota
Ifa l’oloogun Aje
Ifa l’oloogun Aya
Ifa loloogun Omo
Ifa l’oloogun Ire gbogbo
Ifa l’Oganrara Elegungunmale
Yoo ba’ya Onisegun to ’pe ti Ifa o si
Ifa l’Oganrara, Elegungunmale
To ba gun mi gaara
N o ki’fa gba ado
Ifa l’Oganrara Elegungunmale
Tradução
O forte tufo de cabelo na cabeça de um babalawo
As contas duras redondo o pescoço de um ervanário
Um Babalawo que é bem treinado na arte da ifa
Não está no rank de nenhum ervanário que tem 800 potes de encantos fortes
Essa foi a mensagem de ifa para orunmila
Quando 1,460 ervanários foram contra ele
Ifa é o dono do charme da riqueza
Ifa é o dono do charme do cônjuge
Ifa é o dono do charme das crianças
Ifa é o dono do charme para toda a ire da vida
Ifa é oganrara elegungunmale
Não dê importância para a mãe de qualquer ervanário
Quem diz que ifa não vale nada
Se eu for cobrado, vou recitar a minha ifa
E reclamar todos os encantos que pertencem ao ervanário
Ifa é ogangara elegungunmale
Outros exemplos podem ser encontrados em obara ofun, ofun okanran, Odi Otura, odi owonrin etc.
5. Agrupamento definido:
Esta é uma forma específica de organizar as escrituras em áreas separadas; grupos ou capítulos, o que faz para uma referência fácil e um arranjo adequado. Orunmila foi aquele que começou a codificar todas as informações que recebeu do akamara, e também os resultados das experiências dos outros irunmole em vários compartimentos de ifa. Estes compartimentos incluem o Major Odu e todas as combinações organizadas em capítulos de eji-Ogbe a ofun-Ose – duzentos e cinquenta e seis capítulos no total.
6. Básico de fé:
Na Ifa, a fé e a crença são baseadas em seus ensinamentos únicos; conselhos; garantias; potência e consistência de propósito. As pessoas dependem da ifa por causa do seu link divino com Olodumare e confiabilidade, quando todas as esperanças parecem perdidas. Há várias estrofes onde a ifa reacendeu a esperança e trouxe alegria aos indefesos.
Em uma estrofe particular de b+a atago (Odi Otura), ifa nos diz que ifa é o único que vale a pena confiar sem nenhum curso para decepção ou censura por qualquer boa ação que ifa faz para qualquer um. Ifa diz que qualquer um (incluindo os pais de um; cônjuges; filhos; ou amigos) pode decepcionar um a qualquer dado tempo. É só a confiança divina na ifa que pode garantir bênçãos contínuas desprovido de qualquer censura ou decepção.
A Estrofe afirma assim:
Ifa wi o di ogerere
Ifa mo lo di alasunle
Ifa ni ta lo to eni taa sun le lori?
Mo ni baba eni lo to eni aasun le lori
Ifa wi o di ogerere
Ifa mo lo di alasunle
Ifa ni ta lo to eni taa sun le lori?
Mo ni Oko/Aya eni lo to eni aasun le lori
Ifa wi o di ogerere
Ifa mo lo di alasunle
Ifa ni ta lo to eni taa sun le lori?
Mo ni omo eni lo to eni aasun le lori
Ifa ni gbogbo won o to eni aasun le lori
Ifa mo jewo obun ko o daso ro mi
Ifa ni oun nikan loun to eni aasun le lori
Ifa ni tooun ba fun Akapo legbaa lonii
Oun a fun un ni ilopo meji e lola
Oun a fun un ni ilopo marun-un e lotunla
Oun a fun un ni ilopo lona ogun nijo merin
Oun a fun ni ilopo lona ogorun-un nijo marun-un
Oun a si ma a fun un bee bee lo
Bee si ni oun o ni siregun
Baba eni le siregun
Iya eni le siregun
Oko eni le siregun
Aya eni le siregun
Omo eni le siregun
Ifa to o ba se mi se mi
Ti mo fi laje, laya, bimo, nire gbogbo
Ope agunka
N o si maa sun le o ni
Tradução
Ifa diz que é uma situação precária
Eu digo que é uma questão de dependência
Ifa pergunta: ” Quem é que pode confiar?
Eu respondo que é o pai de um
Ifa diz que é uma situação precária
Eu digo que é uma questão de dependência
Ifa pergunta: ” Quem é que pode confiar?
Eu respondo que é a mãe de um
Ifa diz que é uma situação precária
Eu digo que é uma questão de dependência
Ifa pergunta: ” Quem é que pode confiar?
Eu respondo que é o cônjuge de um
Ifa diz que é uma situação precária
Eu digo que é uma questão de dependência
Ifa pergunta: ” Quem é que pode confiar?
Eu respondo que é os irmãos e amigos de um
Ifa diz que todos eles não podem ser invocados
Eu declaro a minha ignorância
Por favor me educa ifa
Ifa diz que só ifa vale a pena confiar em
Ifa diz que se ele der o seu discípulo 2,000 rapaz hoje
Ele vai dobrar isso amanhã
E dá-lhe cinco vezes que quantia no dia seguinte
E continue assim pra sempre sem nenhuma censura ao akapo
O Pai de um pode censurar um pelos bons feitos feitos por um
A mãe de um pode fazer o mesmo
E até o marido e a esposa
E mesmo um é irmãos e amigos
Ifa se você me abençoar com riqueza, cônjuge, um alojamento digno, contentamento e vida longa
Eu vou continuar a confiar em você para sempre
Outros exemplo estão em odi-Otura, Odi Ogbe, oturupon ika etc, todos são orientados para garantir a congregação que hoje será melhor que ontem e amanhã será muito melhor do que hoje.
7. Garantia de futuro:
Isso é relacionado com a base para a fé, no sentido de que o cliente deve antes de tudo estabelecer a sua fé em ifa após a qual o seu futuro será garantido. Ao estabelecer a fé em ifa, um precisa não estar com pressa de esperar um resultado repentino, já que é só ifa que sabe o tempo certo para todas as orações serem respondidas. Com fé e esperança em ifa, com certeza o futuro será garantido desde que haja aquela coisa chamada vida na pessoa.
Ifa vai mais longe para o estado em eji-Ogbe que nunca é tarde para alcançar o sucesso na vida. O que é preciso fazer é ser mais determinado e firme na esperança de alcançar o sucesso, uma vez que todos os outros realização sociais-espirituais tenham sido cumpridos. Vamos examinar essas estrofe de ifa abaixo:
Afin lo fi gbogob ara h’ewu
Aro ni o na owo
Ko gbe igba Oosa laja
Dia fun Emi
Ti somos orissa gbowuji
To feyinti moju ekun sunrahun ire gbogbo
Ebo ni won ni ko waa se
Ó GB ‘Ebo, ó u’ BO
Nje Orisa t’Emi lo soro o
Orisa t’Emi lo soro o
B’Emii o ba bo o
Ko si oun yoo nu
Orisa t’Emi lo soro o
Tradução
Um Albino é aquele que cresce cabelo grisalho em todo o seu corpo
Um aleijado é aquele que nunca vai esticar as mãos
Para carregar o orisa cabaça do sótão
Essas foram as declarações de ifa para o Emi (vida)
A descendência de Orisa gbowuji
Quando chorando em lamentação da sua incapacidade de obter toda a ire da vida
Ele foi aconselhado a oferecer ebo
Ele cumpriu
Lo Orisa, o emi é o mais importante
Orisa, o emi é o mais valioso
Se a emi não for levada embora
Em verdade, nada está perdido
Orisa Emi é o mais essencial
Outros exemplos estão em eji ogbe, ogbe osa, irosun ogbe, irosun oturupon, owonrin oyeku etc.
8. Vida após a morte:
As Escrituras Sagradas também devem, como parte dos seus critérios, habitar em experiências de vida neste planeta e além. Os seres humanos devem perceber que a vida é um continuum. Não começa e acaba neste planeta terra, mas continua eternamente. A rescisão da vida de um homem na terra não é o fim, mas sim uma mera transição de um avião de existência para outro. Isto agora leva-nos à pergunta: o que acontece com um homem após a sua “morte” na terra?
Quando um homem morre, ele simplesmente derrama o vestuário (carne), que ele adquiriu neste planeta, para que ele existisse na terra e depois se move para outro avião de existência chamado pós-vida ou a outra vida. O que acontece com o homem (personalidade de alma) na outra vida é dependente do resultado de suas ações aqui na terra. Essa é a maior razão por que todos nós devemos esforçar-nos para viver uma vida muito boa como ditada e exemplificado por orunmila. É também a razão pela qual a essência religiosa da ifa é de primordial interesse para o conselho internacional para a religião ifa.
Ao contrário da crença, por algumas pessoas, que a morte é o inimigo de um homem, ifa não o vê assim. A morte, de acordo com a ifa, é um processo natural, que está interligado com o processo ordinário da vida. Como o nascimento é natural, assim também é a morte. É um ciclo de existência que o homem não pode fugir. Mas o mais importante é que se utilizemos adequadamente, para o benefício da humanidade, este estado de existência que pode afetar um (positivamente e negativamente) aqui na terra e na outra vida.
A carne (corpo) de uma pessoa pode ser destruída, mas a vida de uma pessoa nunca pode ser destruída. É Divino e eterno. Que a gente se faça bem na terra para que uma vida melhor nos aguarde na outra vida. Abaixo são algumas estrofes ifa em relação à vida, a morte e a vida após a morte.
Haa, Awo Alara
Dia fun Alara
Omo Ogbolu Aje
Agberu ofin, Awo Ajero
Dia fun ajero
Omo Ogbolu-K ‘ Ouro-querida-Jalejale
Igba ti nba ku ori mi ni o je
Dia fun Olukoyi-Mate-Ooyi
Omo Ag’esin godogbo siwaju Olu
Agbara ojo lo wa n lo l’ode ni o ya’le
Iba ya’le, ko ba ti ke s’enikankan
Titi ti yoo fi lo
Dia fun Olodumare Oba Aye
A bu fun Olodumare Oba Orun
Awon mejeeji ni won ni ki won rubo
Ki ijo won baa le kun
Ganhou GB ‘Ebo, ganhou ru’ BO
Bi a ba nbi’mo
Ebo Olodumare Oba Aye lo da
Bi Eeyan ba nku
Ebo Olodumare Oba Orun lo da
Kaka ki ia o PM
L’oju Olodumare Oba Aye
Tio é que é ruim
L’oju Olodumare Oba Orun
Bi igba eni ba lo l’owuro
Igba eniyan a de l’ale
Ero n lo
Ero n bo ni o
Bi igba eni o laaro
Igba eni a de lale
Tradução
Haa, the Awo of Alara
Elenco Ifa para alara
A descendência de ogbolu aje
Agberu Ofin, the Awo of Ajero
Elenco Ifa para ajero
A descendência de ogbolu-Koro-ija-Jalejale
Quando eu era pra morrer
Os meus ori impediram-no
Esse foi o elenco ifa para onikoyi
Cujo nome de louvor é companheiro-Oyi
A descendência de ele que monta em pôneis
Antes de ser instalado como oba
O dilúvio passou pela estrada principal sem parar dentro da casa
Tinha que parar por
Teria estendido as suas saudações a ninguém antes de seguir em frente
Esse foi o elenco ifa para Olodumare
O oba dos habitantes da terra
E também para Olodumare
O oba dos habitantes do céu
Foram aconselhados a oferecer ebo para a sua adesão para inchar e multiplicar
Eles os dois obedeceu
Sempre que nasce um novo bebê
As orações de Olodumare
O oba da terra é atendido
Sempre que alguém morre
As orações de Olodumare
O oba do céu são aceitos
Em vez da terra para ser arruinada e deserta na presença de Olodumare
The Oba of the earth
Em vez do céu para ser arruinado e deserto na presença de Olodumare
O oba do céu
Se 200 pessoas saírem de manhã
Mais um conjunto de 200 pessoas chegarão à noite
As pessoas vão e voltam para a terra e para o céu
Se 200 pessoas saírem de manhã
Mais um conjunto de 200 pessoas chegarão à noite
Alguns outros exemplos estão em oyeku ose, otura irete, eji ogbe etc
9. Juízo
Textos sagrados / Escrituras contêm leis; preceitos morais; e normas que guiam o dia a dia atividades do homem na terra. Eles também contêm os benefícios de seguir as leis, bem como todas as consequências negativas para quem pode violá-las. Isso se chama julgamento. Em alguns quadrantes, chama-se “Karma” ou lei da justiça punitiva. A Justiça neste caso, é divina, eu. E, origina-se da Suprema Divindade Suprema, e é bem diferente do julgamento humano, que está sujeito a erro e outras agendas egoístas e pessoais.
Mais vezes do que não, muitos julgamentos são feitos pelos nossos tribunais de direito; líderes comunitários; obas / governantes; ou por líderes políticos / espirituais, no entanto a justiça está longe de ser realizada. Pode ser torto ou totalmente negado. Isso não é assim no caso do julgamento divino. ” tudo o que um homem semeia, assim será que ele colhe ‘. Olodumare é o único e final árbitro, que certamente irá retribuir a todos em conformidade. Ifa declarou explicitamente em algumas das suas estrofes que o julgamento espera a todos, e se baseia em uma conta das nossas ações enquanto na terra. Se você fizer o bem (atos equilibrados), você vai colher coisas boas; se você fizer mal (atos desequilibrados), você vai colher coisas ruins. A única forma de escapar do castigo é através da abstinência total de todas as coisas que são consideradas más / mal. A maioria das vezes, os castigos são graves. Para mais compreensão sobre a disposição do julgamento divino nas sagradas escrituras de ifa, vamos examinar as seguintes estrofes.
Bi iwaju Ika ba dara laye
Eyin Ika ko nii sunwon
A kii fi Ika deru ko gun gege
Dia fun Ooto
Omo a te ile jeeje
Ti Olodumare ni idajo
Esan ni ti Olodumare
Oba a mi ni yoo san fun onikaluku
Gege bi ise owo eni
Tradução
Se a vida de uma pessoa danada é agradável
A morte dele e depois da vida vai ser desagradável
Um não pode alcançar o sucesso com a maldade
E esperar que as coisas sejam lisas e pacíficas
Essa foi a declaração de ifa a Otto (verdade)
A descendência de ele que anda suavemente
Olodumare é dono da mãe terra
Olodumare é dono do juízo
A vingança pertence a Olodumare
Meu Deus vai retribuir a todos
De acordo com as suas ações
Nossa responsabilidade como ifa e Orisa devotos é garantir que as qualidades da vida de indivíduos, grupos, comunidades e nações são melhoradas espiritualmente, moralmente, socialmente, economicamente psicologicamente, fisicamente, mentalmente e religiosamente sem recorrer a racial, socio-Econômica, classe Ou qualquer outra forma de intolerância.
Cada um e cada templo ifa tem que se esforçar para retirar o seguinte da vida de indivíduos e grupos.
– disparate
– impotência
– desesperança
– Ateísmo e
– Auto-afastamento
No lugar deles, deve haver o consolidação do seguinte:
– qualidades significativas de vidas
– interação social
– harmonia espiritual
– Empoderamento econômico
– esperança
– confiança mútua
– crença no todo poderoso Olodumare
– Affiliating com os irunmole e Orisa e emular seus pensamentos, discursos e ações
– construção comunal de vida e interesses
– adicionando valores a vidas
– Empoderamento de self e outros
– garantindo que haja participação individual e de grupo em todas as atividades positivas
Todos os templos não são avenidas para fazer ganhos egoístas. São avenidas para o padre passar o seu tempo, energia e recursos a fim de ser digno pf ganhando melhor vida após a vida.
Aqueles que podem ser administradores de templos de ifa são aqueles que estão elevados além da mexidos para tais necessidades como dinheiro, avareza sexual ou almeja por posições.
Todos os padres são modelos de papel para todas as suas congregações para emular. Eles são os representantes dos irunmole e Orisa aqui na terra. Perderam os seus direitos para fazer o que lhes agrada. Eles são os servos de Olodumare que devem estar no beck e chamar de Olodumare, o irunmole e o Orisa em todos os momentos.
Alguns dos passos para levar a fim de estabelecer e executar os templos ifa podem ser estranhos ou confusos. O Conselho Internacional para a religião ifa está a estender a mão de seguidismo a todos os devotos de ifa e Orisa em todo o mundo que estão interessados em estabelecer os seus próprios templos nas seguintes áreas:
– as pessoas são livres de pedir assistência sobre como estabelecer os seus próprios templos e nós vamos de bom grado
– vamos realizar um programa de treinamento intensivo de três semanas sobre como formar e correr um templo ifa. O treino é gratuito para quem estiver interessado em comparecer. Os participantes são, no entanto, obrigados a cuidar da sua alimentação, alojamento e transporte.
Se tivermos a vontade, vamos encontrar o caminho para tornar esta vida e este mundo melhor do que a forma como os conhecemos.
Aboru aboye
Solagbade Popoola
Presidente, Conselho Internacional para a religião ifa
Solagbade Popoola
Original em ingles:
FORMING AND RUNNING IFA TEMPLES
According to Professor Idowu Bolofinde Odeyemi, who is the first and foundation President of the International Council For Ifa Religion, Ifa has eight distinct essences. These essences are:
1. The Spiritual Essence: This relates to the place of man (as a spirit) in the cosmos, the powers of matter and all aspects of ontological evolution and development
2. The Religious Essence: This relates to faith, catechism and Ifagelism (Preaching)
3. The Divine Essence: This relates to the methods of Divination and accessing of esoteric information; the mechanics of Divination and the systematics of Divine Message collection, processing and interpretation.
4. The Worship and Sacrificial Essence: This relates to the basis and meaning of worship and sacrifice
5. The Medicinal Essence: This deals with both the magical and materialist
6. The Historical Essence: This deals with the history of all creation, including the creation of materialist, non-materialist and spirit world
7. The Scientific Essence: This deals with the power of observation, axiomatic, astronomy, cosmology, cognitive and pre-cognitive experiences; astral science; physical and biological sciences; logic; philosophy; mathematics; statistics; and computer sciences. and
8. The Cultural Essence: This relates to rites; rituals; politics; socio-economics; language; dress; and normative value systems’
Professor Odeyemi went further to state that; “As is obvious, these eight essences of Ifa are also in the main coincident with the human essence of planet earth, and the non-human essences in the entire universe. It is also clear that Religion; Worship and Sacrifice are but a few aspects of what constitutes the Divine Message known as Ifa. It constitutes what is also known as the Great Mystery System. Thus, Ifa Religion represents the transcendental and Evangelical (Ifagelical), dimension of the Ifa worldview, Worship and Sacrifice which epitomize the corrective and restorative facets of that worldview.”
Out of the eight essences. The International Council for Ifa Religion picked the Religious Essence. This was due to two major reasons:
One, the religion of all the 801 Irunmole and thousands of Orisa is Ifa. All the 801 Irunmole, with the exception of Osanyin, were initiated into Ifa. For example, Ogun was initiated and he got the Odu Ogbe Osa; Sango was initiated and he got the Odu of Owonrin Iwori. Esu was initiated and he got the Odu of Owonrin Ogbe. Obatala was intiated and he got the Odu of Irete Iwori. Osun was initiated and she got the Odu of Ose Otura etc.. The same thing applied to all the Orisa. The common factor among all the Irunmole and Orisa is Ifa. They all identified with it. Ifa is also where all their stories can be found and their characters understood.
Two, all the remaining seven essences are for the development and improvement of our lots here on earth. They are to develop us for a better life on earth. The religious essence is to develop us spiritually on earth AND at the same time, prepare us for what to expect after life. This is where the moral, spiritual, emotional, psychological, social and mental lives can be developed towards doing good at all times and making this world better than the way we have met it.
In 1991, the International Council for Ifa Religion was born. The aim of the founding fathers was to promote peaceful co-existence among all the peoples in the world without consideration for race, status or creed. In order to do this, the Council came up with the following aims and objectives:
1. To serve as an umbrella to all IFA religious organizations throughout the world
2. To openly promote and propagate the teachings of Orunmila (B.A)
3. To regulate the practice of IFA religion
4. To regulate, harmonize and coordinate the tenets and modes of worship
5. To organize periodic conventions for the spiritual development of adherents of IFA religion
6. To interact peacefully with other religions in order to foster world peace and harmonious living
7. To coordinate the building of IFA Temples
8. To encourage and promote beneficial relationships among practitioners of IFA Religion
9. To hold and coordinate regular religious festivals
10. To publish pamphlets, periodicals, journals, textbooks and other publications on IFA Religion
11. To help governments formulate and adopt policies and programs relating to the development of IFA Religion
12. To cooperate and work with other allied religious institutions for the progress of the human race
13. To support financially and materially, any program that is aimed at developing IFA Religion
14. To carry out all other activities which are consistent with, or which the Council considers capable of promoting its interests and objectives
To think out, teach and practice the 14 Aims and Objects stated above, there is the need for the establishment of Temples that are distinct and totally different from the existing Shrines where rites, rituals and other sacrifices are performed on a daily and periodic bases. These Temples also need to be a unifying space where all those who practice different types and styles of Ifa and Orisa such as Lucumi, Cadomble, Santeria, Abacua, Umbanda, Traditional and other types or styles that are related to Ifa and Orisa can come together and WORSHIP Olodumare.
In these Temples, only these rituals are recognized for practice. These are:
– Remembrance Ceremonies:
– Ikosedaye and naming ceremony
– Age grade ceremonies
– Introduction and Marriage ceremonies
– House warming, opening and dedication ceremonies
– Graduation and freedom ceremonies
– Ose Ifa and Itadogun ceremonies which fall on the days of worship or services
– Burial ceremonies and outing ceremonies
– Birthday ceremonies
In a simple nutshell, the Temples are for teaching and promoting ethics, philosophy, morals, communal living, life after life on the planet earth and understanding the views of Ifa on Cosmology,
If there is the need to seek the assistance of priests and priestesses in order to find solution to issues affecting any member of the Temple in the forms of consultations or performance of rituals, these are not part of Temple services. These should be done in the various Shrines. The formation of Temples does not in any way stop any priest and priestess from performing their functions; but these should not be carried out in the Shrines. The Temples are for purely religious purposes.
There are NINE features which distinguish all Faiths as true religious faith. All these features are
1. Sacred Narratives:
In regard to sacred and mythological narratives that speak on the spiritual and physical universe. In Ifa, there are narratives that reveal the historical analysis on how the world was created; the origin of people’s beliefs in Olodumare; the creation of man; his purpose on earth; the interpersonal relationship between human beings and the Irunmole; etc. Another important feature of Ifa’s sacredness over other scriptures is the fact that it is only in Ifa that Olodumare deliberately called Orunmila and told him the whole episode of Himself; the universe; and its fullness. Ifa also gives the sacred narratives of how every individual chooses/receives his/her destiny at the portals of heaven which is revealed during Ikosedaye or Itenifa/Itelodu. That’s why Orunmila is labeled “Elerii-Ipin” meaning “Witness to human destiny”. Example of this can be found in Osa Ogunda, Eji-Ogbe, Oyeku-L’Ogbe, Osa Ika, Ogbe Oyeku, Odi Obara etc.
2. Divine Origin:
Divine Origin is one of the bases for the trust and faith in Ifa by Babalawo and Ifa adherents worldwide. In all the world religions, there is the belief that heavenly scriptures are delivered to man by Almighty God. These scriptures were initially transmitted orally before they were reduced to books that we now know of, such as the Bible; the Quran, the Vinaya; the Ichin, etic. These have been regarded sacred by people and have served as a potent sources of their inspiration. Ifa, has over time, proved itself to be of divine origin. A vivid example that buttresses this point can be found in the stanza of Ogbe-Ate, which reads as follows:
Bablawo rere nii di’fa
Eniyan rere nii d’ibo
Eni i ba f’eyin t’Ope
Nii gb’ohun Olorun
Nii ma a j’ise ebo rere fun ’ni
Dia fun Teterogbo
Nijo to n s’awo lo si Ife Oodaye….
Translation
A pious Babalawo is he who cast Ifa
An honest person is he who consult Ifa snd holds the Ibo (Ifa determinants)
He who reclines against the holy Palm Tree and uses it as his pillar of support
Such a person will surely hear the voice of Heaven (Olodumare)
And relay to us offerings of benevolent and rewarding ebo
These were Ifa’s declarations to Teterogbo (Amaranthus Spp.)
When going on a spiritual mission to Ifa Oodaye….
3. Laws
All scriptures or sacred texts are bound to contain codes of ethics; laws; rules and regulations, which are expected to guide and guard individuals and society, as a whole, in their day-to-day interactions with other individuals; groups; and/or societies. All these regulatory instructions are handed down from one spiritual leader to another, and they form the bases upon which individuals; groups; or society at large are rewarded or punished. In most societies of the world, almost all laws of the land are extracted from sacred texts from their various scriptures. All these laws are backed up by what they consider to be commensurate rewards/punishments. These laws are presumed to be of divine origin, and therefore usually are extremely difficult if not impossible to change. It is assumed that changing them may tantamount to changing the directives of their God
In Ifa, there are innumerable laws; codes of ethics; moral instructions; and advices in all the 256 Odu Ifa. All these are equally backed by rewards/punishments. Ifa however goes a step further by advising us not to take certain steps in our day-to-day dealings with others, and the reason why such steps are not advisable to take. However, man is free to decide for himself; and in making a decision, he must be fully responsible for the consequences of that decision/action. Whatever the outcome (either good or bad), he alone is to be blamed or praised for it.
Examples of these laws can be found in Ogunda Meji, Iwori Owonrin, Ofun Ogunda, Eji-Ogbe, Ogbe Ogunda, Irosun Ogbe, Odi Ogunda, Ogbe Irete, Irosun Ofun, Ogbe OSa, Irosun Otura, Owonrin Ogbe and so on.
4. Authority:
Many a time, issues (both secular and spiritual) have been referred to Ifa for guidance and verification. Quite a lot of people regard Ifa as the oracle of Olodumare, which speaks only the truth. Whatever advice or explanation given by Ifa, on any issue, is considered authoritative and those who have the course to heed the advice are always full of praises to Ifa in the end. Sacred texts/scriptures must be authoritative so that they can always be referred to and relied upon under any circumstance. Many Ifa stanzas attest to this fact, that Ifa is an authority in any given field, especially the enigmas of life and existence. A well endowed Babalawo, who is very well versed and knowledgeable in Ifa, is not on the same pedestal with an herbalist who possesses numerous charms and who uses witchcraft. This is because of the authority the Babalawo possesses. Moreover, when a consultation of Ifa is made, it will not only reveal what happened but also why it happened. For further information, let us examine the following Ifa stanza:
Aso papaapa Ori Babalawo
Atepa woroko l’orun Isegun
Babalawo to ko’fa to gbo’ju
Kii se egbe Onisegun to ni egberin ado ni’le
Dia fun Orunmila
Nijo ti etalegbeje Isegun n ba Baba a s’ota
Ifa l’oloogun Aje
Ifa l’oloogun Aya
Ifa loloogun Omo
Ifa l’oloogun Ire gbogbo
Ifa l’Oganrara Elegungunmale
Yoo ba’ya Onisegun to ’pe ti Ifa o si
Ifa l’Oganrara, Elegungunmale
To ba gun mi gaara
N o ki’fa gba ado
Ifa l’Oganrara Elegungunmale
Translation
The strong tuft of hair on the head of a Babalawo
The tough beads round the neck of an herbalist
A Babalawo who is well trained in the art of Ifa
Is not in the rank of any herbalist who has 800 pots of strong charms
This was the message of Ifa for Orunmila
When 1,460 herbalists were against him
Ifa is the owner of the wealth charm
Ifa is the owner of the spouse charm
Ifa is the owner of the children charm
Ifa is the owner of the charm for all the Ire of life
Ifa is Oganrara Elegungunmale
Give no importance to the mother of any herbalist
Who says that Ifa is worth nothing
If I am charged, I will recite my Ifa
And claim all the charms belonging to the herbalist
Ifa is Ogangara Elegungunmale
Other examples can be found in Obara Ofun, Ofun Okanran, Odi Otura, Odi Owonrin etc.
5. Defined Grouping:
This is a specific way of arranging scripture into separate areas; groups or chapters, which makes for easy reference and proper arrangement. Orunmila was the one who started codifying all the insights he received from Akamara, and also the results of the experiences of the other Irunmole into various compartments of Ifa. These compartments include the Major Odu and all the combinations arranged in chapters from Eji-Ogbe to Ofun-Ose – two hundred and fifty-six Chapters in total.
6. Basic of Faith:
In Ifa, faith and belief are based on its unique teachings; advices; assurances; potency and consistency of purpose. People depend on Ifa because of its Divine link with Olodumare and reliability, when all hopes seem lost. There are various stanzas where Ifa has rekindled hope and has brought joy to the helpless.
In a particular stanza of Idin Atago (Odi Otura), Ifa tells us that Ifa is the only one worth relying upon without any course for disappointment or reproach for any good deed Ifa does for anyone. Ifa says that anybody (including one’s parents; spouses; children; or friends) can disappoint one at any given time. It is only Divine reliance on Ifa that can guarantee continuous blessings devoid of any reproach or disappointment.
The stanza states thus:
Ifa wi o di ogerere
Ifa mo lo di alasunle
Ifa ni ta lo to eni taa sun le lori?
Mo ni baba eni lo to eni aasun le lori
Ifa wi o di ogerere
Ifa mo lo di alasunle
Ifa ni ta lo to eni taa sun le lori?
Mo ni Oko/Aya eni lo to eni aasun le lori
Ifa wi o di ogerere
Ifa mo lo di alasunle
Ifa ni ta lo to eni taa sun le lori?
Mo ni omo eni lo to eni aasun le lori
Ifa ni gbogbo won o to eni aasun le lori
Ifa mo jewo obun ko o daso ro mi
Ifa ni oun nikan loun to eni aasun le lori
Ifa ni tooun ba fun Akapo legbaa lonii
Oun a fun un ni ilopo meji e lola
Oun a fun un ni ilopo marun-un e lotunla
Oun a fun un ni ilopo lona ogun nijo merin
Oun a fun ni ilopo lona ogorun-un nijo marun-un
Oun a si ma a fun un bee bee lo
Bee si ni oun o ni siregun
Baba eni le siregun
Iya eni le siregun
Oko eni le siregun
Aya eni le siregun
Omo eni le siregun
Ifa to o ba se mi se mi
Ti mo fi laje, laya, bimo, nire gbogbo
Ope agunka
N o si maa sun le o ni
Translation
Ifa says that it is a precarious situation
I say that it is a matter of reliance
Ifa ask, “who can one rely upon?
I respond that it is one’s father
Ifa says that it is a precarious situation
I say that it is a matter of reliance
Ifa ask, “who can one rely upon?
I respond that it is one’s mother
Ifa says that it is a precarious situation
I say that it is a matter of reliance
Ifa ask, “who can one rely upon?
I respond that it is one’s spouse
Ifa says that it is a precarious situation
I say that it is a matter of reliance
Ifa ask, “who can one rely upon?
I respond that it is one’s siblings and friends
Ifa says all of them cannot be relied upon
I declare my ignorance
Please educate me Ifa
Ifa says that only Ifa is worth relying upon
Ifa says that if he gives his disciple 2,000 cowries today
He will double it tomorrow
And give him five times that amount the next day
And continue like that forever without any reproach to the Akapo
One’s father can reproach one for the good deeds done for one
One’s mother can do the same
And even one’s husband and wife
And even one’s siblings and friends
Ifa if you bless me with wealth, spouse, a befitting accommodation, contentment and long life
I shall continue to rely on you forever
Other example are in Odi-Otura, Odi Ogbe, Oturupon Ika etc, All are aimed towards assuring the congregation that today will be better than yesterday and tomorrow will be much better than today.
7. Guarantee of future:
This is related to the basis for faith, in the sense that the client must first of all establish his faith in Ifa after which his future will be guaranteed. In establishing faith in Ifa, one needs to not be in a hurry to expect a sudden result, since it is only Ifa that knows the right time for all prayers to be answered. With faith and hope in Ifa, surely the future will be guaranteed as long as there is that thing called life in the person.
Ifa goes further to state in Eji-Ogbe that it is never too late to achieve success in life. What one needs to do is to be more determined and steadfast in hoping to achieve success once all other social-spiritual fulfillments have been met. Let us examine these Ifa stanza below:
Afin lo fi gbogob ara h’ewu
Aro ni o na owo
Ko gbe igba Oosa laja
Dia fun Emi
Tii somo Orisa Gbowuji
To feyinti moju ekun sunrahun ire gbogbo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje Orisa t’Emi lo soro o
Orisa t’Emi lo soro o
B’Emii o ba bo o
Ko si oun yoo nu
Orisa t’Emi lo soro o
Translation
An Albino is he who grows grey hair all over his body
A cripple is he who will never stretch his hands
To carry the Orisa calabash from the attic
These were Ifa’s declarations to Emi (Life)
The offspring of Orisa Gbowuji
When weeping in lamentation of his inability to obtain all the Ire of life
He was advised to offer ebo
He complied
Lo Orisa, Emi is the most important
Orisa, Emi is the most valuable
If Emi is not taken away
Verily, nothing is lost
Orisa Emi is the most essential
Other examples are in Eji Ogbe, Ogbe Osa, Irosun Ogbe, Irosun Oturupon, Owonrin Oyeku etc.
8. Life after Death:
Sacred scripture must also, as part of its criteria, dwell on experiences of life on this planet and beyond. Human beings must realize that life is a continuum. It does not start and end on this planet earth, but continues eternally. The termination of a man’s life on earth is not the end but a mere transition from one plane of existence to another. This now leads us to the question: what happens to a man after his “death” on earth?
When a man dies, he simply sheds the garment (flesh), which he acquired on this planet, in order for him to exist on earth and then moves to another plane of existence called After-Life or the Hereafter. What happens to man’s (soul personality) in the hereafter is dependent on the outcome of his deeds here on earth. That is the biggest reason why we should all endeavor to live a very good life as dictated and exemplified by Orunmila. It is also the reason why the Religious Essence of Ifa is of paramount interest to the International Council For Ifa Religion.
Contrary to the belief, by some people, that death is a man’s enemy, Ifa does not view it so. Death, according to Ifa, is a natural process, which is interwoven with the ordinary process of life. As birth is natural, so also is death. It is a cycle of existence which man cannot run away from. But the most important thing is for one to properly utilize, for the benefit of mankind, this present state of existence which may affect one (positively and negatively) here on earth and in the hereafter.
The flesh (body) of a person may be destroyed, but the life of a person can never be destroyed. It is divine and eternal. Let us do well on earth so that a better life will await us in the hereafter. Below are some Ifa stanzas in regard to life, death and afterlife.
Haa, Awo Alara
Dia fun Alara
Omo Ogbolu Aje
Agberu ofin, Awo Ajero
Dia fun Ajero
Omo Ogbolu –k’oro-Ija-jalejale
Igba ti nba ku ori mi ni o je
Dia fun Olukoyi-Mate-Ooyi
Omo Ag’esin godogbo siwaju Olu
Agbara ojo lo wa n lo l’ode ni o ya’le
Iba ya’le, ko ba ti ke s’enikankan
Titi ti yoo fi lo
Dia fun Olodumare Oba Aye
A bu fun Olodumare Oba Orun
Awon mejeeji ni won ni ki won rubo
Ki ijo won baa le kun
Won gb’ebo, won ru’bo
Bi a ba nbi’mo
Ebo Olodumare Oba Aye lo da
Bi Eeyan ba nku
Ebo Olodumare Oba Orun lo da
Kaka ki Aye o baje
L’oju Olodumare Oba Aye
Kaka ki Orun baje
L’oju Olodumare Oba Orun
Bi igba eni ba lo l’owuro
Igba eniyan a de l’ale
Ero n lo
Ero n bo ni o
Bi igba eni o laaro
Igba eni a de lale
Translation
Haa, the Awo of Alara
Cast Ifa for Alara
The offspring of Ogbolu Aje
Agberu Ofin, the Awo of Ajero
Cast Ifa for Ajero
The offspring of Ogbolu-koro-Ija-Jalejale
When I was supposed to die
My Ori prevented it
This was the Ifa cast for Onikoyi
Whose praise name is Mate-Ooyi
The offspring of he who rides on ponies
Before being installed as Oba
The flood passed through the main road without stopping inside the house
Had it stopped by
It would have extended its greetings to no one before moving on again
This was the Ifa cast for Olodumare
The Oba of the inhabitants of earth
And also for Olodumare
The Oba of the inhabitants of heaven
They were advised to offer ebo for their membership to swell and multiply
They both complied
Whenever a new baby is born
The prayers of Olodumare
The Oba of the earth are answered
Whenever anyone dies
The prayers of Olodumare
The Oba of heaven are accepted
Instead of the earth to be ruined and deserted in the presence of Olodumare
The Oba of the earth
Instead of heaven to be ruined and deserted in the presence of Olodumare
The Oba of heaven
If 200 people leave in the morning
Another set of 200 people will arrive in the evening
People will go and return to both Earth and Heaven
If 200 people leave in the morning
Another set of 200 people will arrive in the evening
Some other examples are in Oyeku Ose, Otura Irete, Eji Ogbe etc
9. Judgement
Sacred Texts/Scriptures contain laws; moral precepts; and norms that guide the day to day activities of man on earth. They also contain the benefits of following the laws as well as all the negative consequences for those who might violate them. This is called judgement. In some quarters, it is called “Karma” or Law of Retributive Justice. Justice in this case, is divine, i.e, originates from the Almighty Supreme Deity, and is quite different from human judgement, which is subject to error and other selfish and personal agendas.
More often than not, many judgements are made by our law courts; community leaders; Obas/Rulers; or by political/spiritual leaders, yet justice is far from being realized. It may be lopsided or totally denied. This is not so in the case of divine judgement. “Whatsoever a man soweth, so shall he reap’. Olodumare is the only and final arbiter, who will surely repay everyone accordingly. Ifa has explicitly stated in some of its stanzas that judgement awaits everybody, and is based on an account of our deeds while on earth. If you do Good (Balanced acts), you will reap good things; if you do Bad (Unbalanced acts), you will reap bad things. The only way of escaping punishment is through total abstinence from all things that are considered bad/evil. Most times, punishments are grave. For further understanding on the provision of divine judgement in the sacred scriptures of Ifa, let us examine the following stanzas.
Bi iwaju Ika ba dara laye
Eyin Ika ko nii sunwon
A kii fi Ika deru ko gun gege
Dia fun Ooto
Omo a te ile jeeje
Ti Olodumare ni idajo
Esan ni ti Olodumare
Oba a mi ni yoo san fun onikaluku
Gege bi ise owo eni
Translation
If the lifetime of a wicked person is enjoyable
His death and after life will be unpleasant
One cannot achieve success with wickedness
And expect things to be smooth and peaceful
That was the declaration of Ifa to Ooto (Truth)
The offspring of he who walks gently
Olodumare owns the mother earth
Olodumare owns judgement
Vengeance belongs to Olodumare
My God shall repay everyone
According to his deeds
Our responsibility as Ifa and Orisa devotees is to ensure that the qualities of the lives of individuals, groups, communities and nations are improved spiritually, morally, socially, economically psychologically, physically, mentally and religiously without recourse to racial, socio-economic, class or any other form of bigotry.
Each and every Ifa Temple must strive to remove the following from the lives of individuals and groups.
– Meaninglessness
– Powerlessness
– Normlessness
– Valuelessness
– Hopelessness
– Godlessness and
– Self-Estrangement
In their place, there must be the entrenchment of the following:
– Meaningful qualities of lives
– Social interaction
– Spiritual harmony
– Economic empowerment
– Hope
– Mutual trust
– Belief in the Almighty Olodumare
– Affiliating with the Irunmole and Orisa and emulating their thoughts, speeches and deeds
– Building communal living and interests
– Adding values to lives
– Empowerment of self and others
– Ensuring that there are individual and group participation in all positive activities
All Temples are not avenues for making selfish gains. They are avenues for Priest to spend their time, energy and resources in order to be worthy pf gaining better afterlife.
Those who can be administrators of Temples of Ifa are those who are elevated beyond the scramble for such needs as money, sexual avarice or crave for positions.
All priests are role models for all their congregations to emulate. They are the representatives of the Irunmole and Orisa here on earth. They have lost their rights to do whatever pleases them. They are the servants of Olodumare who must be at the beck and call of Olodumare, the Irunmole and the Orisa at all times.
Some of the steps to take in order to establish and run Ifa Temples may be strange or confusing. The International Council for Ifa Religion is hereby extending the hand of followership to all Ifa and Orisa devotees all over the world who are interested to establish their own Temples in the following areas:
– People are free to ask for assistance on how to establish their own Temples and we shall gladly assist
– We are going to conduct a three-week intensive training program on how to form and run an Ifa Temple. The training is free for whoever is interested to attend. The participants are however required to take care of their feeding, accommodation and transportation.
If we have the will, we shall find the way to make this life and this world better than the way we have met them.
Aboru Aboye
Solagbade Popoola
President, International Council for Ifa Religion
p.s can I thank those who are gracious enough to help translate this into Spanish, Portuguese, Italian etc?
Solagbade Popoola
FORMING AND RUNNING IFA TEMPLES
According to Professor Idowu Bolofinde Odeyemi, who is the first and foundation President of the International Council For Ifa Religion, Ifa has eight distinct essences. These essences are:
1. The Spiritual Essence: This relates to the place of man (as a spirit) in the cosmos, the powers of matter and all aspects of ontological evolution and development
2. The Religious Essence: This relates to faith, catechism and Ifagelism (Preaching)
3. The Divine Essence: This relates to the methods of Divination and accessing of esoteric information; the mechanics of Divination and the systematics of Divine Message collection, processing and interpretation.
4. The Worship and Sacrificial Essence: This relates to the basis and meaning of worship and sacrifice
5. The Medicinal Essence: This deals with both the magical and materialist
6. The Historical Essence: This deals with the history of all creation, including the creation of materialist, non-materialist and spirit world
7. The Scientific Essence: This deals with the power of observation, axiomatic, astronomy, cosmology, cognitive and pre-cognitive experiences; astral science; physical and biological sciences; logic; philosophy; mathematics; statistics; and computer sciences. and
8. The Cultural Essence: This relates to rites; rituals; politics; socio-economics; language; dress; and normative value systems’
Professor Odeyemi went further to state that; “As is obvious, these eight essences of Ifa are also in the main coincident with the human essence of planet earth, and the non-human essences in the entire universe. It is also clear that Religion; Worship and Sacrifice are but a few aspects of what constitutes the Divine Message known as Ifa. It constitutes what is also known as the Great Mystery System. Thus, Ifa Religion represents the transcendental and Evangelical (Ifagelical), dimension of the Ifa worldview, Worship and Sacrifice which epitomize the corrective and restorative facets of that worldview.”
Out of the eight essences. The International Council for Ifa Religion picked the Religious Essence. This was due to two major reasons:
One, the religion of all the 801 Irunmole and thousands of Orisa is Ifa. All the 801 Irunmole, with the exception of Osanyin, were initiated into Ifa. For example, Ogun was initiated and he got the Odu Ogbe Osa; Sango was initiated and he got the Odu of Owonrin Iwori. Esu was initiated and he got the Odu of Owonrin Ogbe. Obatala was intiated and he got the Odu of Irete Iwori. Osun was initiated and she got the Odu of Ose Otura etc.. The same thing applied to all the Orisa. The common factor among all the Irunmole and Orisa is Ifa. They all identified with it. Ifa is also where all their stories can be found and their characters understood.
Two, all the remaining seven essences are for the development and improvement of our lots here on earth. They are to develop us for a better life on earth. The religious essence is to develop us spiritually on earth AND at the same time, prepare us for what to expect after life. This is where the moral, spiritual, emotional, psychological, social and mental lives can be developed towards doing good at all times and making this world better than the way we have met it.
In 1991, the International Council for Ifa Religion was born. The aim of the founding fathers was to promote peaceful co-existence among all the peoples in the world without consideration for race, status or creed. In order to do this, the Council came up with the following aims and objectives:
1. To serve as an umbrella to all IFA religious organizations throughout the world
2. To openly promote and propagate the teachings of Orunmila (B.A)
3. To regulate the practice of IFA religion
4. To regulate, harmonize and coordinate the tenets and modes of worship
5. To organize periodic conventions for the spiritual development of adherents of IFA religion
6. To interact peacefully with other religions in order to foster world peace and harmonious living
7. To coordinate the building of IFA Temples
8. To encourage and promote beneficial relationships among practitioners of IFA Religion
9. To hold and coordinate regular religious festivals
10. To publish pamphlets, periodicals, journals, textbooks and other publications on IFA Religion
11. To help governments formulate and adopt policies and programs relating to the development of IFA Religion
12. To cooperate and work with other allied religious institutions for the progress of the human race
13. To support financially and materially, any program that is aimed at developing IFA Religion
14. To carry out all other activities which are consistent with, or which the Council considers capable of promoting its interests and objectives
To think out, teach and practice the 14 Aims and Objects stated above, there is the need for the establishment of Temples that are distinct and totally different from the existing Shrines where rites, rituals and other sacrifices are performed on a daily and periodic bases. These Temples also need to be a unifying space where all those who practice different types and styles of Ifa and Orisa such as Lucumi, Cadomble, Santeria, Abacua, Umbanda, Traditional and other types or styles that are related to Ifa and Orisa can come together and WORSHIP Olodumare.
In these Temples, only these rituals are recognized for practice. These are:
– Remembrance Ceremonies:
– Ikosedaye and naming ceremony
– Age grade ceremonies
– Introduction and Marriage ceremonies
– House warming, opening and dedication ceremonies
– Graduation and freedom ceremonies
– Ose Ifa and Itadogun ceremonies which fall on the days of worship or services
– Burial ceremonies and outing ceremonies
– Birthday ceremonies
In a simple nutshell, the Temples are for teaching and promoting ethics, philosophy, morals, communal living, life after life on the planet earth and understanding the views of Ifa on Cosmology,
If there is the need to seek the assistance of priests and priestesses in order to find solution to issues affecting any member of the Temple in the forms of consultations or performance of rituals, these are not part of Temple services. These should be done in the various Shrines. The formation of Temples does not in any way stop any priest and priestess from performing their functions; but these should not be carried out in the Shrines. The Temples are for purely religious purposes.
There are NINE features which distinguish all Faiths as true religious faith. All these features are
1. Sacred Narratives:
In regard to sacred and mythological narratives that speak on the spiritual and physical universe. In Ifa, there are narratives that reveal the historical analysis on how the world was created; the origin of people’s beliefs in Olodumare; the creation of man; his purpose on earth; the interpersonal relationship between human beings and the Irunmole; etc. Another important feature of Ifa’s sacredness over other scriptures is the fact that it is only in Ifa that Olodumare deliberately called Orunmila and told him the whole episode of Himself; the universe; and its fullness. Ifa also gives the sacred narratives of how every individual chooses/receives his/her destiny at the portals of heaven which is revealed during Ikosedaye or Itenifa/Itelodu. That’s why Orunmila is labeled “Elerii-Ipin” meaning “Witness to human destiny”. Example of this can be found in Osa Ogunda, Eji-Ogbe, Oyeku-L’Ogbe, Osa Ika, Ogbe Oyeku, Odi Obara etc.
2. Divine Origin:
Divine Origin is one of the bases for the trust and faith in Ifa by Babalawo and Ifa adherents worldwide. In all the world religions, there is the belief that heavenly scriptures are delivered to man by Almighty God. These scriptures were initially transmitted orally before they were reduced to books that we now know of, such as the Bible; the Quran, the Vinaya; the Ichin, etic. These have been regarded sacred by people and have served as a potent sources of their inspiration. Ifa, has over time, proved itself to be of divine origin. A vivid example that buttresses this point can be found in the stanza of Ogbe-Ate, which reads as follows:
Bablawo rere nii di’fa
Eniyan rere nii d’ibo
Eni i ba f’eyin t’Ope
Nii gb’ohun Olorun
Nii ma a j’ise ebo rere fun ’ni
Dia fun Teterogbo
Nijo to n s’awo lo si Ife Oodaye….
Translation
A pious Babalawo is he who cast Ifa
An honest person is he who consult Ifa snd holds the Ibo (Ifa determinants)
He who reclines against the holy Palm Tree and uses it as his pillar of support
Such a person will surely hear the voice of Heaven (Olodumare)
And relay to us offerings of benevolent and rewarding ebo
These were Ifa’s declarations to Teterogbo (Amaranthus Spp.)
When going on a spiritual mission to Ifa Oodaye….
3. Laws
All scriptures or sacred texts are bound to contain codes of ethics; laws; rules and regulations, which are expected to guide and guard individuals and society, as a whole, in their day-to-day interactions with other individuals; groups; and/or societies. All these regulatory instructions are handed down from one spiritual leader to another, and they form the bases upon which individuals; groups; or society at large are rewarded or punished. In most societies of the world, almost all laws of the land are extracted from sacred texts from their various scriptures. All these laws are backed up by what they consider to be commensurate rewards/punishments. These laws are presumed to be of divine origin, and therefore usually are extremely difficult if not impossible to change. It is assumed that changing them may tantamount to changing the directives of their God
In Ifa, there are innumerable laws; codes of ethics; moral instructions; and advices in all the 256 Odu Ifa. All these are equally backed by rewards/punishments. Ifa however goes a step further by advising us not to take certain steps in our day-to-day dealings with others, and the reason why such steps are not advisable to take. However, man is free to decide for himself; and in making a decision, he must be fully responsible for the consequences of that decision/action. Whatever the outcome (either good or bad), he alone is to be blamed or praised for it.
Examples of these laws can be found in Ogunda Meji, Iwori Owonrin, Ofun Ogunda, Eji-Ogbe, Ogbe Ogunda, Irosun Ogbe, Odi Ogunda, Ogbe Irete, Irosun Ofun, Ogbe OSa, Irosun Otura, Owonrin Ogbe and so on.
4. Authority:
Many a time, issues (both secular and spiritual) have been referred to Ifa for guidance and verification. Quite a lot of people regard Ifa as the oracle of Olodumare, which speaks only the truth. Whatever advice or explanation given by Ifa, on any issue, is considered authoritative and those who have the course to heed the advice are always full of praises to Ifa in the end. Sacred texts/scriptures must be authoritative so that they can always be referred to and relied upon under any circumstance. Many Ifa stanzas attest to this fact, that Ifa is an authority in any given field, especially the enigmas of life and existence. A well endowed Babalawo, who is very well versed and knowledgeable in Ifa, is not on the same pedestal with an herbalist who possesses numerous charms and who uses witchcraft. This is because of the authority the Babalawo possesses. Moreover, when a consultation of Ifa is made, it will not only reveal what happened but also why it happened. For further information, let us examine the following Ifa stanza:
Aso papaapa Ori Babalawo
Atepa woroko l’orun Isegun
Babalawo to ko’fa to gbo’ju
Kii se egbe Onisegun to ni egberin ado ni’le
Dia fun Orunmila
Nijo ti etalegbeje Isegun n ba Baba a s’ota
Ifa l’oloogun Aje
Ifa l’oloogun Aya
Ifa loloogun Omo
Ifa l’oloogun Ire gbogbo
Ifa l’Oganrara Elegungunmale
Yoo ba’ya Onisegun to ’pe ti Ifa o si
Ifa l’Oganrara, Elegungunmale
To ba gun mi gaara
N o ki’fa gba ado
Ifa l’Oganrara Elegungunmale
Translation
The strong tuft of hair on the head of a Babalawo
The tough beads round the neck of an herbalist
A Babalawo who is well trained in the art of Ifa
Is not in the rank of any herbalist who has 800 pots of strong charms
This was the message of Ifa for Orunmila
When 1,460 herbalists were against him
Ifa is the owner of the wealth charm
Ifa is the owner of the spouse charm
Ifa is the owner of the children charm
Ifa is the owner of the charm for all the Ire of life
Ifa is Oganrara Elegungunmale
Give no importance to the mother of any herbalist
Who says that Ifa is worth nothing
If I am charged, I will recite my Ifa
And claim all the charms belonging to the herbalist
Ifa is Ogangara Elegungunmale
Other examples can be found in Obara Ofun, Ofun Okanran, Odi Otura, Odi Owonrin etc.
5. Defined Grouping:
This is a specific way of arranging scripture into separate areas; groups or chapters, which makes for easy reference and proper arrangement. Orunmila was the one who started codifying all the insights he received from Akamara, and also the results of the experiences of the other Irunmole into various compartments of Ifa. These compartments include the Major Odu and all the combinations arranged in chapters from Eji-Ogbe to Ofun-Ose – two hundred and fifty-six Chapters in total.
6. Basic of Faith:
In Ifa, faith and belief are based on its unique teachings; advices; assurances; potency and consistency of purpose. People depend on Ifa because of its Divine link with Olodumare and reliability, when all hopes seem lost. There are various stanzas where Ifa has rekindled hope and has brought joy to the helpless.
In a particular stanza of Idin Atago (Odi Otura), Ifa tells us that Ifa is the only one worth relying upon without any course for disappointment or reproach for any good deed Ifa does for anyone. Ifa says that anybody (including one’s parents; spouses; children; or friends) can disappoint one at any given time. It is only Divine reliance on Ifa that can guarantee continuous blessings devoid of any reproach or disappointment.
The stanza states thus:
Ifa wi o di ogerere
Ifa mo lo di alasunle
Ifa ni ta lo to eni taa sun le lori?
Mo ni baba eni lo to eni aasun le lori
Ifa wi o di ogerere
Ifa mo lo di alasunle
Ifa ni ta lo to eni taa sun le lori?
Mo ni Oko/Aya eni lo to eni aasun le lori
Ifa wi o di ogerere
Ifa mo lo di alasunle
Ifa ni ta lo to eni taa sun le lori?
Mo ni omo eni lo to eni aasun le lori
Ifa ni gbogbo won o to eni aasun le lori
Ifa mo jewo obun ko o daso ro mi
Ifa ni oun nikan loun to eni aasun le lori
Ifa ni tooun ba fun Akapo legbaa lonii
Oun a fun un ni ilopo meji e lola
Oun a fun un ni ilopo marun-un e lotunla
Oun a fun un ni ilopo lona ogun nijo merin
Oun a fun ni ilopo lona ogorun-un nijo marun-un
Oun a si ma a fun un bee bee lo
Bee si ni oun o ni siregun
Baba eni le siregun
Iya eni le siregun
Oko eni le siregun
Aya eni le siregun
Omo eni le siregun
Ifa to o ba se mi se mi
Ti mo fi laje, laya, bimo, nire gbogbo
Ope agunka
N o si maa sun le o ni
Translation
Ifa says that it is a precarious situation
I say that it is a matter of reliance
Ifa ask, “who can one rely upon?
I respond that it is one’s father
Ifa says that it is a precarious situation
I say that it is a matter of reliance
Ifa ask, “who can one rely upon?
I respond that it is one’s mother
Ifa says that it is a precarious situation
I say that it is a matter of reliance
Ifa ask, “who can one rely upon?
I respond that it is one’s spouse
Ifa says that it is a precarious situation
I say that it is a matter of reliance
Ifa ask, “who can one rely upon?
I respond that it is one’s siblings and friends
Ifa says all of them cannot be relied upon
I declare my ignorance
Please educate me Ifa
Ifa says that only Ifa is worth relying upon
Ifa says that if he gives his disciple 2,000 cowries today
He will double it tomorrow
And give him five times that amount the next day
And continue like that forever without any reproach to the Akapo
One’s father can reproach one for the good deeds done for one
One’s mother can do the same
And even one’s husband and wife
And even one’s siblings and friends
Ifa if you bless me with wealth, spouse, a befitting accommodation, contentment and long life
I shall continue to rely on you forever
Other example are in Odi-Otura, Odi Ogbe, Oturupon Ika etc, All are aimed towards assuring the congregation that today will be better than yesterday and tomorrow will be much better than today.
7. Guarantee of future:
This is related to the basis for faith, in the sense that the client must first of all establish his faith in Ifa after which his future will be guaranteed. In establishing faith in Ifa, one needs to not be in a hurry to expect a sudden result, since it is only Ifa that knows the right time for all prayers to be answered. With faith and hope in Ifa, surely the future will be guaranteed as long as there is that thing called life in the person.
Ifa goes further to state in Eji-Ogbe that it is never too late to achieve success in life. What one needs to do is to be more determined and steadfast in hoping to achieve success once all other social-spiritual fulfillments have been met. Let us examine these Ifa stanza below:
Afin lo fi gbogob ara h’ewu
Aro ni o na owo
Ko gbe igba Oosa laja
Dia fun Emi
Tii somo Orisa Gbowuji
To feyinti moju ekun sunrahun ire gbogbo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje Orisa t’Emi lo soro o
Orisa t’Emi lo soro o
B’Emii o ba bo o
Ko si oun yoo nu
Orisa t’Emi lo soro o
Translation
An Albino is he who grows grey hair all over his body
A cripple is he who will never stretch his hands
To carry the Orisa calabash from the attic
These were Ifa’s declarations to Emi (Life)
The offspring of Orisa Gbowuji
When weeping in lamentation of his inability to obtain all the Ire of life
He was advised to offer ebo
He complied
Lo Orisa, Emi is the most important
Orisa, Emi is the most valuable
If Emi is not taken away
Verily, nothing is lost
Orisa Emi is the most essential
Other examples are in Eji Ogbe, Ogbe Osa, Irosun Ogbe, Irosun Oturupon, Owonrin Oyeku etc.
8. Life after Death:
Sacred scripture must also, as part of its criteria, dwell on experiences of life on this planet and beyond. Human beings must realize that life is a continuum. It does not start and end on this planet earth, but continues eternally. The termination of a man’s life on earth is not the end but a mere transition from one plane of existence to another. This now leads us to the question: what happens to a man after his “death” on earth?
When a man dies, he simply sheds the garment (flesh), which he acquired on this planet, in order for him to exist on earth and then moves to another plane of existence called After-Life or the Hereafter. What happens to man’s (soul personality) in the hereafter is dependent on the outcome of his deeds here on earth. That is the biggest reason why we should all endeavor to live a very good life as dictated and exemplified by Orunmila. It is also the reason why the Religious Essence of Ifa is of paramount interest to the International Council For Ifa Religion.
Contrary to the belief, by some people, that death is a man’s enemy, Ifa does not view it so. Death, according to Ifa, is a natural process, which is interwoven with the ordinary process of life. As birth is natural, so also is death. It is a cycle of existence which man cannot run away from. But the most important thing is for one to properly utilize, for the benefit of mankind, this present state of existence which may affect one (positively and negatively) here on earth and in the hereafter.
The flesh (body) of a person may be destroyed, but the life of a person can never be destroyed. It is divine and eternal. Let us do well on earth so that a better life will await us in the hereafter. Below are some Ifa stanzas in regard to life, death and afterlife.
Haa, Awo Alara
Dia fun Alara
Omo Ogbolu Aje
Agberu ofin, Awo Ajero
Dia fun Ajero
Omo Ogbolu –k’oro-Ija-jalejale
Igba ti nba ku ori mi ni o je
Dia fun Olukoyi-Mate-Ooyi
Omo Ag’esin godogbo siwaju Olu
Agbara ojo lo wa n lo l’ode ni o ya’le
Iba ya’le, ko ba ti ke s’enikankan
Titi ti yoo fi lo
Dia fun Olodumare Oba Aye
A bu fun Olodumare Oba Orun
Awon mejeeji ni won ni ki won rubo
Ki ijo won baa le kun
Won gb’ebo, won ru’bo
Bi a ba nbi’mo
Ebo Olodumare Oba Aye lo da
Bi Eeyan ba nku
Ebo Olodumare Oba Orun lo da
Kaka ki Aye o baje
L’oju Olodumare Oba Aye
Kaka ki Orun baje
L’oju Olodumare Oba Orun
Bi igba eni ba lo l’owuro
Igba eniyan a de l’ale
Ero n lo
Ero n bo ni o
Bi igba eni o laaro
Igba eni a de lale
Translation
Haa, the Awo of Alara
Cast Ifa for Alara
The offspring of Ogbolu Aje
Agberu Ofin, the Awo of Ajero
Cast Ifa for Ajero
The offspring of Ogbolu-koro-Ija-Jalejale
When I was supposed to die
My Ori prevented it
This was the Ifa cast for Onikoyi
Whose praise name is Mate-Ooyi
The offspring of he who rides on ponies
Before being installed as Oba
The flood passed through the main road without stopping inside the house
Had it stopped by
It would have extended its greetings to no one before moving on again
This was the Ifa cast for Olodumare
The Oba of the inhabitants of earth
And also for Olodumare
The Oba of the inhabitants of heaven
They were advised to offer ebo for their membership to swell and multiply
They both complied
Whenever a new baby is born
The prayers of Olodumare
The Oba of the earth are answered
Whenever anyone dies
The prayers of Olodumare
The Oba of heaven are accepted
Instead of the earth to be ruined and deserted in the presence of Olodumare
The Oba of the earth
Instead of heaven to be ruined and deserted in the presence of Olodumare
The Oba of heaven
If 200 people leave in the morning
Another set of 200 people will arrive in the evening
People will go and return to both Earth and Heaven
If 200 people leave in the morning
Another set of 200 people will arrive in the evening
Some other examples are in Oyeku Ose, Otura Irete, Eji Ogbe etc
9. Judgement
Sacred Texts/Scriptures contain laws; moral precepts; and norms that guide the day to day activities of man on earth. They also contain the benefits of following the laws as well as all the negative consequences for those who might violate them. This is called judgement. In some quarters, it is called “Karma” or Law of Retributive Justice. Justice in this case, is divine, i.e, originates from the Almighty Supreme Deity, and is quite different from human judgement, which is subject to error and other selfish and personal agendas.
More often than not, many judgements are made by our law courts; community leaders; Obas/Rulers; or by political/spiritual leaders, yet justice is far from being realized. It may be lopsided or totally denied. This is not so in the case of divine judgement. “Whatsoever a man soweth, so shall he reap’. Olodumare is the only and final arbiter, who will surely repay everyone accordingly. Ifa has explicitly stated in some of its stanzas that judgement awaits everybody, and is based on an account of our deeds while on earth. If you do Good (Balanced acts), you will reap good things; if you do Bad (Unbalanced acts), you will reap bad things. The only way of escaping punishment is through total abstinence from all things that are considered bad/evil. Most times, punishments are grave. For further understanding on the provision of divine judgement in the sacred scriptures of Ifa, let us examine the following stanzas.
Bi iwaju Ika ba dara laye
Eyin Ika ko nii sunwon
A kii fi Ika deru ko gun gege
Dia fun Ooto
Omo a te ile jeeje
Ti Olodumare ni idajo
Esan ni ti Olodumare
Oba a mi ni yoo san fun onikaluku
Gege bi ise owo eni
Translation
If the lifetime of a wicked person is enjoyable
His death and after life will be unpleasant
One cannot achieve success with wickedness
And expect things to be smooth and peaceful
That was the declaration of Ifa to Ooto (Truth)
The offspring of he who walks gently
Olodumare owns the mother earth
Olodumare owns judgement
Vengeance belongs to Olodumare
My God shall repay everyone
According to his deeds
Our responsibility as Ifa and Orisa devotees is to ensure that the qualities of the lives of individuals, groups, communities and nations are improved spiritually, morally, socially, economically psychologically, physically, mentally and religiously without recourse to racial, socio-economic, class or any other form of bigotry.
Each and every Ifa Temple must strive to remove the following from the lives of individuals and groups.
– Meaninglessness
– Powerlessness
– Normlessness
– Valuelessness
– Hopelessness
– Godlessness and
– Self-Estrangement
In their place, there must be the entrenchment of the following:
– Meaningful qualities of lives
– Social interaction
– Spiritual harmony
– Economic empowerment
– Hope
– Mutual trust
– Belief in the Almighty Olodumare
– Affiliating with the Irunmole and Orisa and emulating their thoughts, speeches and deeds
– Building communal living and interests
– Adding values to lives
– Empowerment of self and others
– Ensuring that there are individual and group participation in all positive activities
All Temples are not avenues for making selfish gains. They are avenues for Priest to spend their time, energy and resources in order to be worthy pf gaining better afterlife.
Those who can be administrators of Temples of Ifa are those who are elevated beyond the scramble for such needs as money, sexual avarice or crave for positions.
All priests are role models for all their congregations to emulate. They are the representatives of the Irunmole and Orisa here on earth. They have lost their rights to do whatever pleases them. They are the servants of Olodumare who must be at the beck and call of Olodumare, the Irunmole and the Orisa at all times.
Some of the steps to take in order to establish and run Ifa Temples may be strange or confusing. The International Council for Ifa Religion is hereby extending the hand of followership to all Ifa and Orisa devotees all over the world who are interested to establish their own Temples in the following areas:
– People are free to ask for assistance on how to establish their own Temples and we shall gladly assist
– We are going to conduct a three-week intensive training program on how to form and run an Ifa Temple. The training is free for whoever is interested to attend. The participants are however required to take care of their feeding, accommodation and transportation.
If we have the will, we shall find the way to make this life and this world better than the way we have met them.
Aboru Aboye
Solagbade Popoola
President, International Council for Ifa Religion
p.s can I thank those who are gracious enough to help translate this into Spanish, Portuguese, Italian etc?
Solagbade Popoola
