Ko gbe Apetebii, ko gbe Akapo
Bless the Babalawo's wife, bless the Babalawo's disciple

The Babalawo who teaches you is called your Oluwo. To be an Oluwo, however, is more than the mere dissemination of knowledge. As you can see from the prayer above, he is a purveyor of blessings. In this regard, your Oluwo is also your protector. When you are an apprentice, you are routinely covered in prayer and shielded by sacrifices made by your Oluwo.

The Oluwo is committed to refining his apprentices by testing them in order to discover their potential. He encourages the apprentice to aspire to a practice that can be considered complete, both inside and out. When treated well, the apprentice will transcend the ups and downs of the learning process and reach an exalted state.

In return, as an apprentice you are expected to pledge allegiance to your Oluwo. You show your Oluwo deference and respect in his presence and demonstrate the highest cultivation of his teachings in his absence.

While the apprentice is loyal to the Oluwo, the Oluwo is loyal to the teachings. Together, Apetebii, Akapo and Oluwo uphold the highest principles of Ifa. 

​Join me and Chief Lanre Okemuyiwa for an INVITATION ONLY conversation about Akoda & Aseda.

APPRENTICESHIP MINDSET: THE STUDENT LOVES THE TEACHER

I will never forget the day I met my first teacher, Babalade Olamina. I had just finished running scales on my cornet at Pasadena City College. At that time of my life, I had been avidly reading anything I could about Yoruba civilization. Even more importantly, however, I was expecting my first child.  

The ancestors knew I would need someone very special to escort me into the realities of becoming a BABA, and so they sent Babalade, the best teacher in the world. He had travelled the country as a jazz musician, hung out with Fela Kuti in Nigeria, learned to carve in Oyotunji and was well-versed in Eastern philosophy.

Babalade was the only person I had ever met who fully understood the scope of my thoughts and ideas. He would answer my relentless torrent of questions and listen to my far fetched ideas about Yoruba identity. When I would get too far out there, he would say something like, "That and a plane ticket will get you to Paris" or "Oh, you're being creative again..."  

Not surprisingly, the name Babalade means, "Father confers a crown." Babalade conferred upon me the highest crown any man could ever bear; fatherhood! To do so, he taught me so many important lessons, the most memorable of which was a simple statement he made in passing one day: "The first person I ever saw wear an agbada was my daddy!"

On the day of my own naming ceremony, Babalade and my father sat on the couch talking, while I scrambled around, looking for the ingredients that Babalade had told me to gather for the occasion. Somehow, their conversation descended upon Viet Nam, where Babalade's elder brother had given his life in the armed services. As fate would have it, they discovered that my father had prepared his corpse. 

And so, on the day that my teacher was preparing me to guide my first born son, I learned that my father had supported my teacher's elder brother on his way into the realm of the ancestors.  

The admiration, love and respect that I have for Babalade extends to my feelings about Orisa Lifestyle overall. As my first teacher, he is synonymous with the tradition in my mind. 

The teachings of Holy Odu OwonrinMeji inform us this way: 

Iba Baba
Iba Yeye
Iba Oluwo
Iba Araba l'ale Ife
Mo juba Ogubona
Afeyiti mo dase
- Odu Mimo OwonrinMeji

TRANSLATION: 

I pay homage to my father
Homage to my mother 
Homage to my Oluwo 
Homage to Arábá of Ife 
Homage to Akoda 
Homage to Aseda
I pay homage to Ojugbona
Unless I act without recognition and homage to elders and spiritual forces 
May I succeed in all I do
- Holy Odu OwonrinMeji

AKODA & ASEDA: Chieftaincy Tiles
In the kingdom of Ile Ife, there are sixteen preeminent babalawo, called the Awoni, priests of the Oni.  Every Yoruba kingdom has its own cadre of babalawo, who rank above all others. In Ife, an Awoni must be an indigene of that kingdom. Each Awoni bears a title and carries out specific spiritual duties in service to the palace. Among them are the Akoda and Aseda.
 
AKODA & ASEDA: Praises of Olodumare
By some accounts, Akoda and Aseda are oriki Olodumare. This is further reinforced with the opening lines of Ijuba, which say: 

Mo júbà Akoda Ayé 
I pay homage to He who created earth
Mo júbà Aseda Orun 
I pay homage to the controller of heaven

AKODA & ASEDA: Orunmila's Sons and His First Students
According to other accounts, Akoda and Aseda are Orunmila's first students. The Holy Odu OgbeAte says:

Ogbe waa te k'ara o ro wa
Ogbe, come be initiated in order to be comfortable
Mo gba, mo te ni iregun Ifa
To take the hand of Ifa and then be fully initiated is the pride one has in Ifa
Dia fun Orunmila
Cast ifa for orunmila
Baba yoo te omo re ni ifa...
baba planned to initiate his child into ifa

The verse goes on to say:

Orunmila lo te Akoda
Orunmila initiated Akoda
Orunmila lote Aseda
Orunmila initiated Aseda...

The Holy Odu OgundaBede goes on to reinforce the idea that Akoda and Aseda are, in fact, the sons of Orunmila:

Oju ririri, oju oku irikuri
Enu fofofo, enu oku ifokufo
Adifa fun Orunmila,
Nigba ti baba foju sogbere omo, 
ebo won ni ki baba kowase 
baba gbebo, orubo
Nigba ti o maa bi
Obi AKODA
Obi ASEDA
Obi ARIWONIYANGI
obi AGBONGBON ofi se ekerin won.
Nje ari AKODA ari awo
Ari ASEDA ari awo
Ari ARIWONIYANGI ari awo
Nigba ti ari AGBONGBON lawo pe.

TRANSLATION: 

The eyes have witnessed many bad things 
The mouth has mentioned many rubbish words 
Cast ifa for ORUNMILA 
When he had no children 
He was advised to make a sacrifice and he did 
When he was going to give birth, 
He first gave birth to Akoda 
Next he gave birth to Aseda 
Later he gave birth to Ariwoniyangi 
And lastly he gave birth to Agbongbon 
Therefore whenever you see Akoda and his other brothers, 
then you have seen it all
Where ever you see the four combination
Ifa is complete
Wisdom is complete

CONCLUSION
If we accept the assertion that Akoda and Aseda praises of Olodumare, chieftaincy titles or sons of Orunmila, it is clear that they are essential to the structure and practice of Ifa. ​This is underscored by the way that Akoda and Aseda are mentioned in an oriki Ifa, which tells us: 

Akoda ti nko gbogbo aiye ni Ifa
Akoda, who taught Ifa to the world
Aseda, ti nko gbogbo agba ni imoran
Aseda, who taught understanding to the ancients

In the spirit of teaching, please join Obafemi Origunwa and Chief Lanre Olaifa Okemuyiwa in an exclusive conversation:

The True Identity of Akoda and Aseda: Rediscovering the Apprenticeship Mindset

A hobby is something you do in your spare time. When I was playing drums, I would jump at any opportunity to swing by a dance class or a drum circle at the flea market. But I never considered going to play drums instead of going to work or instead of preparing a meal for my children. I loved to drum and I got a great sense of fulfilment from it, but at the end of the day, it was just a hobby. 

Ifa is my pathway to destiny. So, even when I was playing drums, I was worshipping Ifa. When I was tending to my children, I was worshipping Ifa. I was a top performer at my job precisely because I spent the greater part of my time translating the principles of Ifa into corporate language. Eventually, Ifa inverted my conditions so that I found myself reverse-articulating many of my corporate teachings into Ifa language.  

A hobby is nice to have but destiny is a must; it is indispensable. Your hobby may bring you joy, but it should not be confused as a pathway to destiny. Here is a the real challenge: Some of you have chosen Orisa Lifestyle as a hobby. You chant in your spare time. You study when you get the chance. You consult Ifa and make offerings when it's convenient.

Some of you have the beads, pots and titles, which makes it seem like you're on the path. But the reality is, your practice is just a hobby. You see, because a hobby is casual, you have no expectation to actually accomplish anything.  I am reminded of a verse of the Holy Odu OkanranOyeku which teaches this way: 

Praises of Ifa do not allow one to learn Ifa
Praises of opele do not allow one to know opele

When you commit to Orisa Lifestyle as the path of destiny, there is an explicit expectation that you will learn and develop in your practice. Here is a list of five capabilities every practitioner ought to demonstrate AT WILL: 

1. Observe the ose calendar: Know the weekly orisa worship cycle
   
2. Recite ijuba: Know the litany of paying homage by heart
3. Recite oriki Esu, Egungun and Ori: Know the praise poems by heart
4. Obi divination: Read signatures, recite their corresponding prayers, demonstrate their corresponding gestures and interpret the meaning of each
5. Offerings: Properly offer omi, oti, epo and obi

When I think about the drum circles, I remember all the guys who never discovered the concept of "the one", in spite of playing for years. Some of them had expensive drums. Some wore tape on their fingertips. Others scowled and grimaced passionately when they played. But they were almost always out of sync with the rhythm.  This did not make them lesser people, mind you. It was just that drumming was not their path; it was only a hobby. They were doing it for the fun, for the emotional release, for the social interaction. All of that is fine, so long as you know that it's your hobby. 

One of the tell-tale signs that your practice is a hobby is if you call yourself "spiritual" but not religious. Here, let me make an important distinction: Having a spirit and being spiritual are closely related but not quite the same. We all have a spirit. But to BE SPIRITUAL - especially when you're saying it to mean you do not have a religion - implies that spiritualism is your practice, your methodology or your approach.

Over the years, I have come into contact with a considerable percentage of people who are quick to say, "I'm not religious. I'm spiritual" but they cannot demonstrate what spirituality is, beyond having things that "look" spiritual and saying things that "sound" spiritual. If spirituality is the discipline by which you intend to fulfill your destiny, you ought to be able to actually do something spiritual. 

Here is a list of five capabilities you should be able to demonstrate - AT WILL  - if you are spiritual: 

1. Invoke spirits: Call spiritual energy into action. 
2. Discern spirits: Determine the nature of the spirits who are present. 
3. Focus on spirits: Maintain contact with spirits, onced invoked. 
4. Direct spirits: Internalize or house spiritual energies to dwell or return to specific places. 
5. Return spirits: Send spiritual energy back to the place from whence it came. 

​
In the spiritual systems of old, the practitioner was trained in the art and science of spiritual discipline. You were required to learn certain practices and demonstrate particular abilities. You had to dream something specific or encounter a particular key in your visions. Your prayers had to manifest. All of these were considered revelations of your calling, which defined the specific ways in which you would serve a higher cause. 

I am looking for spiritual leaders who are ready to respond to the call to serve something greater than themselves. If that is you, find out how Obafemi Origunwa and the Orisa Lifestyle Academy can help you take your practice ot the next level. 

Every 16 days, we cast Ifa in our temple. At that time, Ifa will give directions and insights into how we should proceed as individuals, families and as a spiritual community. Today was especially meaningful, as we have officially joined forces with the Iwori Meji Temple, our sister temple in Trinidad, which is headed by Awotunde Ejigbotifa Elebuibon. Below is a portion of the message that Ifa gave to us today. It resonates from Port of Spain to Oakland and everywhere in between. 

Ifa says that people have conspired against you. They sought to publicly shame and embarrass you. Ifa says that what you have lost will be recovered. Go to Olokun in search of it. Ifa says that your spouse must not be among the conspirators, lest he/she will be ruined along with them.

Akoo nii gbe'buule jeko
Cast Ifa for the 401 Irunmole
When they were going to celebrate Olokun's annual festival
He also cast Ifa for Orunmila
When he was going to celebrate Olokun's annual festival
They were advised to sacrifice
- Holy Odu OgbeAlara

Every year, Olokun would celebrate her annual festival. Every year, Orunmila would arrive last, after everybody else. When he arrived, Orunmila would descend into the festivities from the rooftop of Olokun's palace. Olokun had a giant, brass tray placed at the center of her royal court. When Orunmila arrived, he would throw his ikin onto the tray and everybody would start rejoicing at the spectacle. Then, Orunmila would cast Olokun's Ifa for the year.

Eventually, however, envious people started to complain about Orunmila. "Why should he come steal the show every year?" They promised to put an end to it. By next year, they would put Orunmila to shame. The plan was twofold: First, to steal Orunmila's special ikin. Second, to convince Olokun that Orunmila had planned to disgrace her at her own festival. They failed to get the special ikin many times. then, they decided to enlist the cooperation of Orunmila's wife, the Apetebii. They promised her a big reward for getting Orunmila's ikin. She agreed.

Two days before Olokun's ceremony, Apetebii snuck into Orunmila's room and stole his special ikin. She took them to the conspirators and then returned home with the promised reward. Then, the conspirators took the ikin out onto the sea and tossed them overboard. By the time the conspirators got back to shore, they had concluded that Orunmila's wife could no longer be trusted. Anyone who would betray their spouse for money would certainly do the same to others with no hesitation.

Early the next morning, Orunmila went to gather his implements for the festivities. He could not find the ikin, however. He called out to Apetebii for help. She pretended to look frantically. Finally, she burst into tears, "Orunmila, what are we going to do?" He sent her to summon his babalawos to consult Ifa on the matter. When they cast Ifa, the Odu that showed up was Ogbe Alara. The awos told Orunmila that he was enveloped in conspiracy. They told him that the culprits were both outside and inside of his house. The awos told Orunmila not to worry, but to sacrifice to Esu and to appease Ifa with the biggest fish caught that day.

Orunmila prepared the ebo and sent Apetebii to buy the biggest fish in the market. She went away happy and confident. She had gotten her reward, completely fooled Orunmila and was about to get her hands on the biggest fish in the market. Meanwhile, as Olokun's festival was in full swing, the conspirators were planting seeds of dissent all over the place. They said Orunmila was a fraud, that he was just seeking glory at Olokun's expense. They said they would not even be surprised if he failed to come to the festival at all this year, just to snub Olokun. Eventually, these poisonous ideaas reached Olokun, who was furious.

By the time Apetebii reached home with the fish, she gave it Orunmila. They began to pray over it together. Orunmila cut open the fish and, to his amazement, found his special ikin inside the fish!. Now, Apetebii started to shake with fear. Ifa would surely expose the conspirators and her along with them. She knelt down and confessed her complicitness in the scheme. Orunmila immediately dashed over to Olokun's palace.

About that time, the conspirators were all hovering around Olokun, spewing lies about Orunmila and suggesting a replacement diviner. One of the conspirators was recommended as the ideal candidate. And just as Olokun was about to begin her prayers, they suddenly heard the sound of the special ikin falling onto the brass tray. The whole place fell silent. Orunmila descended from the rooftop. Everybody jumped and rejoiced at the spectacle. The conspirators started looking for escape routes.
​
Orunmila cast Ifa for Olokun. Part of the ebo included 200 mats. Once the ebo was completed, Orunmila called the 400 Irunmole to huddle together. He ordered the 200 mats to wrap themselves around the Irunmole, along with the ebo materials. He then summoned all the ase of heaven and earth and commanded that henceforth, the Irunmole would become invisible. People would be able to hear their voices but no longer behold their physical form. And so, the 401 Irunmole disappeared from sight.

Learn more: bit.ly/OrisaStudies 

#Orunmila
#Olokun
#OrisaLifestyle
​#OrisaStudies

OrisaLifestyle in Trinidad is characterized by an amalgamation of Yoruba traditions, especially Ibadan and Oyo. Of course, it also has been influenced by the contributions of Ibo, Congo and Mandinka practices, not to mention those of the Hindu.

Of particular interest, however, is the Adja Fon - Dahomean - influence, which was brought to my attention during a recent visit to Trinidad. In Trinidad, the Fon are known as Rada, which derives from the kingdom of Allada. While at a ceremony, at Ile Orunmila, I met a lady at a ceremony who was of Dahomean descent. Since then, I had heard bits and pieces about a flourishing Rada community in Belmont district of Port of Spain. 

In 1868 a man named Abojevi Zahwenu- Papa Nanee - got a parcel of land in Belmont, Port of Spain. There, he built his compound, which he called Dangbwe Comme [House of Dangbwe]. Dangbwe is the serpent deity, whose worship is rooted in Whydah, but is well-known in Haiti and everywhere the Fon people have gone. The book by Wade Davis called the Serpent and the Rainbow is based upon the mythology and rites associated with Dangbwe. ​

Abojevi was a bokono, which is the Fon equivalent to a babalawo. As such, he served as a diviner and spiritual advisor in his community. Remembered today as Papa Nanee, Abojevi left a legacy as a great and selfless medicine man. More importantly, perhaps, in his own time, his wisdom, kindness and service made his name a household word in Belmont. He joined his ancestors in 1899 and was laid to rest in the private burial ground near the compound.

As fate would have it, I was driven by the front compound en route to Laventill. But, as we attempted to back onto the main road in our car, it became so cumbersome that we ended up having to enter further into the cul de sac to make a three point turn. It was at that moment that we actually drove up to the very gates of the Rada burial grounds, where I briefly paid my respects and took a quick picture! Just behind the iron gate, you can see a tombstone. 

REFERENCES:
Carr, Andrew. A Rada Community in Trinidad

During the full moon of November 2018, I visited with the illustrious, Senator Barbara Burke, who introduced me to a particular ceremony, called mourning. Although she did not give any concrete details, I was instantly intrigued by what I heard. For example, both Orisa devotees, as well as Spiritual Baptists participate in the mourning rituals. In fact, it is through mourning that a person might discover his or her path of devotion. I distinctly recall Senator Burke telling me that, if you come out marching, you're a Baptist and if you come out dancing, you're an Orisa person.

​Beyond those two general designations, the mourning ceremony also shapes and defines a person's role and responsibilities within the spiritual community. For example, within the Spiritual Baptist community, one might be a Leader, a Mother, a Shepherd, a Pointer, a Nurse, a Prover, a Captain or a Teacher, each of which has its own ritual and mundane responsibilities. In any case, however, these positions and duties are acquired during the mourning ceremony. 

Morning is characterized as ritual process involving sensory deprivation and isolation. It may be as short as three days and as long as twenty one days. During this time, the worshipper participates in an orchestrated series of relentless spiritual exercises, that include fasting, prayer, song, chanting and meditation. The proper combination of these elements induces a prolonged dream state, wherein the worshipper travels in what might be called a vision quest. 

As a babalawo, I naturally wondered about any correlations between Ifa and the mourning ceremonies. There is a verse, taken from the Holy Odu OyekuBaturupon, wherein Orunmila was on the verge of taking a spiritual journey. They promised Orunmila that he would bring honor back from the other side of his travels. However, before embarking upon his journey, Orunmila should sequester himself and remain indoors for seven consecutive days. After that time, he would be ready for a successful and prosperous journey. 

In another verse from that same Odu, Orunmila was visited by a nightmare. In response, he went to consult Ifa, at which time he was told that Death, Sickness, Litigation and every type of adversity were after him. The awo told Orunmila to sacrifice. Not only that however, they advised Orunmila to deliver his sacrifice while wearing filthy, ragged clothing. They told him to dance like a madman when bringing the sacrifice to Esu. 

A third verse of he Holy Odu OyekuBaturupon tells of the time when one hundred fifty drums were going to celebrate the ancestral festival at Oyo. All of the drums refused to sacrifice, except Dundun. And so it was that Dundun performed the proper sacrifice and returned from the festival with honor, being hailed as the king of drums! 
 
On the New Moon of July 2019, my student, Fayinde and I went to the St. Philomena Orisa Healing School in Lavantille, Trinidad to participate in the mourning rites with Bishop Preston Williams. During our seven day sojourn, we heard several names for the ritual space where the ceremony took place: "mourning ground", "court", "the grave" and the "throne of grace" are those that I can recall at the present moment. In any case, mourning is - without question - an intensely arduous and challenging ceremony to endure. As implied by the Holy Odu OyekuBaturupon, it requires hours of strenuous dancing to drums. After a few days on the ground, our clothes became filthy and ragged. Still we danced ourselves into a frenzy of exhaustion that approached delirium! That being said, it is common for people to repeat the ritual up to twenty one times! 

Mourning is said to have four main parts: the "pointing", the "spiritual travels", the "rising" and the "coming out".  During the "coming out" ritual, the nurses will bring the spiritual travellers out, before the full congregation for another round of prayers and songs.

Again, I am reminded of the wisdom of Ifa. This time, the Holy Odu Iretengbe teaches us: Let us pretend to stumble, to see who will catch us. Let us pretend to fall down to find out who will pick us up. Let us pretend to be dead, to know who shall come to MOURN us. When Orunmila suspected that his spiritual community was insincere, he put them to the test. Orunmila pretended to die. He disappeared from sight. While he was gone, his apprentices, colleagues and fellow divinities showed up at his house, one by one. Each of them said a word of condolences to Apetebii Osunleyo. After doing so, they would say how Orunmila owed them something or another. It was only Esu who proved himself to be sincere. And so, Orunmila and Esu become inseparable companions.
When Fayinde and I were presented to the community in Lavantille, we were also fortunate to have the presence of an African American professor and pastor, who happened to be completing a tour of African spiritual centers in the diaspora. It was a very pleasant surprise to have him speak and pray on our behalf.

The highlight of the "coming out" ritual is when the travellers reveal their "tracks". This is the time when we gave abbreviated summaries of our visions and listened to the interpretations given by the elders in the congregation. 

Ifa's message to the liars, the wicked and the conspirators. If you call yourself an Olorisa, a Babalawo or just a concerned citizen, Ifa warns you to stop telling lies so that for your life will not become disorganized and scattered. You must stop your jealous way and give up conspiring against other people.

The liar lies
And he met with negative repercussion
The wicked perpetrated wickedness
And he gained wickedness in return
There is no peace for the liar
The wicked has no rest
Those who plan evil against others also plan evil against themselves
Ifa’s messages for Orunmila
When the liar, the wicked and the conspirator wanted to become his students
And he would remove all these bad habits from their lives
He was advised to offer ebo
He complied
Before long, not too far
Join us in the midst of beauty
Come and perceive all ire of life
- Holy Odu OgundaOfun

Who are the closest people to the doctor? SICK PEOPLE! And so it is with many babalawo: We are surrounded by people who suffer from a range of spiritual, emotional and social ailments. Sometimes, we even call them our colleagues, wives and peers.

It is not until their conspiracies have been broken to pieces that we fully grasp how demented these people truly can be. Orunmila was approached by three such people; one was a liar, the second was wicked and the third was a conspirator.

Orunmila agreed to teach them the craft and show them why we say, "Aiye Ifa maa dun, o dundun yin" which means, The life of Ifa is sweet like honey. This did not prevent them from lying, being wicked and conspiring against Orunmila.

Fortunately for him, Baba Edu - Orunmila - went to consult Ifa. He was informed of the situation and advised to sacrifice. Orunmila complied. The liar continued to lie. The wicked continued to be wicked. The conspirator continued to conspire. They thought that they were getting the best of Orunmila!!! But Ifa was only setting the stage for their ultimate demise.

When their plan seemed so perfectly planned and they had all assembled to topple Orunmila, destiny took over! Lies travel for 20 years, but they are brought to a screeching halt in a single day!!! The liar was exposed! The wicked was exposed! The conspirator was exposed!

We give thanks to Ifa, to the ancestors and to Ori! Join us in the midst of beauty. Come and perceive all ire of life! Ase!!!
​
Obafemi Origunwa, MA | OrisaLifestyle.com
#OrisaLifestyle
#LivetheMedicine
#SwallowVomit

In medical terms, incubation is the time it takes for a disease to manifest itself after being contracted. More importantly, this word derives from a Greek medical practice, the incubatio, which was very common in ancient times [1] The origin of medicine (iaetria) in Greek civilization is directly related to mythology, where there is no clear dividing line between the human and the divine. The Greeks thought that it was the gods who healed. The primary healing divinities of the Hellenic pantheon were Apollo, inventor of the art of healing, and his son Asclepius. In classical Greece, the Greeks dedicated numerous sanctuaries to Asclepius, vestiges of which remain in Cos, Pergamum and Epidaurus, epicenter of healing during that period [2]

The Asclepiades (temple priests) would receive the sick and offer sacrifices to the divinities - usually a rooster - and perform a complex of rituals, including baths, massages, anointings, in preparation for a good night's rest. The patients would then sleep in the abaton, an area of the temple designated for sacred sleep (incubatio), in close vicinity of a statue of Asclepius [3]. They rested with the confidence that the divinity would visit them in the night and put them in a state to regain health through incubatio.

Incubation (incubatio, in Greek) is the religious practice of sleeping in a sacred area with the intention of experiencing a divinely inspired dream or cure. Incubation was practised by many ancient cultures. In perhaps the most well known instance among the Hebrews, found in 1 Kings 3, Solomon went to Gibeon "because that was the most renowned high place to offer sacrifices." There "the Lord appeared to Solomon in a dream at night," and Solomon asked God for the gift of an understanding heart. [4]

In addition to incubatio, the Asclepiades performed a range of other medical activities, including surgical interventions, special diets, the use of medicinal waters, compulsory attendance at the theater and participation in certain religious ceremonies [5]. It was tradition that the patients attended and offered votive offerings consisting of reproductions in clay of the organs treated, a practice that continues today in Brazil. More precisely, in the 18th century Church of Our Lord of Bonfim in Salvador, Brazil - where Orisa Lifestyle thrives in the form of Candomble - hundreds of plastic offerings of body parts hang from the ceiling. They are offerings of thanks - and proof - from people who have been healed. 

In modern psychology, dream incubation is a practiced technique of learning to "plant a seed" in the mind, in order for a specific dream topic to occur, either for recreation or to attempt to solve a problem. In my own professional practice, for example, it is quite common that I will instruct a person go to bed with a specific prayer that instructs their ORI to retrieve certain information or solutions to particular problems. Over the years, I have prescribed this practice - in conjunction with specially prepared medicine - as part of a more comprehensive daily ritual. Sometimes, the ritual is repeated for 30 days. Other times, it can continue for up to 64 days, depending upon the spiritual obligations identified through Ifa divination. 

In my book, ALAKONERI: Dreams, Archetypes & Myths in Orisa Lifestyle I address dream interpretation in Orisa Lifestyle in a comprehensive, yet easy to understand format. It is a work of many years of participatory research for more than 20 years.  With 18 verses of Ifa, combined with exploration of Jungian archetypes, step by step methodology for dream analysis and proven strategies for effective dream interpretation, ALAKONERI is a truly one of a kind resource for anyone who is interested in understanding the power of dreams, according to Orisa Lifestyle.

[Order your copy now: ALAKONERI]

[1] Laín-Entralgo P. Historia de la medicina. Barcelona: Masson; 2006
[2] Castiglioni A. Encantamiento y magia. 2 ed. México DF: Fondo de Cultura Económica; 1991
[3] Laín-Entralgo P. Historia de la medicina. Barcelona: Masson; 2006
[4] Wikipedia
​[5] Gargantilla P. Manual de historia de la medicina. 4 ed. Málaga: Grupo Editorial 33; 2015

The religion is a distraction, when taken out of cultural context. Likewise, spirituality is no better than fool's gold, when it is not firmly hitched to practical application.

The best and brightest among us cannot accept religion as it has been presented. Our most productive members will always reject the wishy-washy brand of spirituality that has been promoted until now.

If we the devotees, are sincere about our spiritual convictions - that is, if we honestly believe that people's lives will be improved by ritual, ceremony, prayer and meditation - we must also accept responsibility for making the value of spirituality visible and self evident.

The question you should be asking right now is, "HOW? How do we demonstrate the true value of spirituality?" Ironically, the heights of spirituality begins and ends with HUMANITY. People are people because of other people.

I am reminded of at least 21 verses of Ifa wherein the babalawos exclaim to the protagonist, Iwo loò sèèyàn [You are not humane]. They don't say, You are not pious. They don't say, You do not recite your oriki well enough. They do not say, Your meditation is not deep enough. They say, You are not humane.
Here, it's CRUCIAL to emphasize the key word in the declaration, Iwo loò sèèyàn [You are not humane]. The key word is èèyàn, which is synonymous with ENIYAN, human being. More precisely, ENIYAN literally means, The chosen one.

Ifa teaches us that human beings were created and chosen by Olodumare for one purpose, which is to bring about the Good Condition. What is the Good Condition?

...A world where there will be full knowledge of all things, 
joy everywhere, life without anxiety or fear of enemies, 
attack from snakes or other dangerous animals, 
without fear of death, disease, litigation, losses, 
wizards, witches or Esu, 
danger of accidents from water and fire, 
without fear of misery or poverty...
- Holy Odu IrosunIwori

All these objectives can and will be achieved to the extent that all devotees commit to SERVICE, SERVICE and more SERVICE. Let your religiosity and spiritual elevation make you a better SERVANT. Let your goal be to improve the quality of your service by measurable, tangible increments.
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From this day forward, in keeping with the mandate of the Holy Odu IrosunIwori, you will determine the efficacy of your spiritual practice by measuring your ability to:

• Increase knowledge
• Reduce anxiety
• Increase joy
• Eliminate threats
• Reduce risk of accidents
• Assail fear
• Eradicate poverty

THE ENIYAN CHALLENGE
By this time next month, I want to hear about your success. When I ask you, "What have you done to help bring about the Good Condition?" I want to hear a meaningful response.
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Obafemi Origunwa, MA | ObafemiO.com
#OrisaLifestyle
#LivetheMedicine
#PersonalPriesthood

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The following are excerpts from my book, Fundamentals of Orisa Lifestyle, available at ObafemiO.com/publications

The paternal spirit is your conduit to spiritual identity.  There can be no connection to the source of collective consciousness and ancestral wisdom without orí baba, the paternal spirit. This is the case because the Ancestral Promise is handed down to you by way of orí baba. One aspect of this is your family name, which you inherit from your father, who inherited it from his father and so on. In this regard, you are an ambassador of your paternal lineage. As such, the way you show up in the world either enhances or detracts from the integrity of orí baba. In the Ondo dialect of Yoruba language, “O m’owo osi juwe ’li ba e,” means “You pointed out the direction to your father‘s house with the left hand.” It suggests that a person has demonstrated some form of inappropriate behavior that will bring shame and dishonor to his family name. 

Not only that, to neglect your father is to invite personal ruin:

Ifa divination was performed for Nwonmile,
The one who saw her father’s spirit in a dream.
She said, "I have seen my father today,
father of the leopard."
Father, descend from heaven and help me.
The father never fails to support his child."
Ifá says that someone has forgotten her father.
If she does not care for her father's spirit
She will not find someone to care for her.
Ifá says this person should sacrifice.
So that the way will be made clear
For all of her endeavors.
Indeed, something belonging to this person
Will be completely ruined
If she does not care for her father,
Whether he is in heaven or on earth.
- Holy Odu OgbeIrosun
 
In this sense, orí baba serves as a catalyst for inner strength. Thus, when parents take their children to the babláwo to consult Ifá at the time of birth, fathers will bring offerings that symbolize agility and strength. Orí baba endows the individual with the resources necessary for accomplishment. Thus, the elders say, “Bí ọmọ́ bá yó, a fikùn han baba,” which means ‘When a child is full, he shows his stomach to his father.’ It suggests that when you accomplish your goals, it is proper to show appreciation to your benefactor. The cultural assumption is that your father gave you something and you made good use of it. 

In like fashion, the balè, or founding ancestor of every family lineage has passed down ancestral authority to his sons. Each generation, the eldest and most capable man in the extended family inherits the title of balè. As such, it becomes his duty to manage family wealth by adjudicating family business decisions. Invariably, every balè looks at the next generation and hopes to confer material, financial, moral and spiritual advantages to the members of his lineage. According to the precepts of the Ancestral Promise, he formally invokes the spirit of orí baba to guide him in the cultivation of character and leadership. More precisely, every year the balè organizes the Orí Kadun festival on the very day that the original balè is said to have venerated his own orí. At that time, he makes offerings and prayers on behalf of the extended family. This is one way in which the balè aspires to help all members of the extended family find and follow their individual callings in ways that are consistent with the Ancestral Promise.

​Unfortunately, however, very few families successfully maintain the balè’s enthusiasm for more than a generation or two. The few lineages that enjoy four or more generations of sustained alignment with the Ancestral Promise become legendary.  This is why the elders say “Agba kii wa loja, ki ori omo tuntun wo”, which means ‘Where there are good elders, the children do not go astray.’ It means that in those lineages where the presence of orí baba is strong, orderliness prevails. The objective of maintaining order is to perpetuate the family mission deeper and deeper into the future. The Holy Odù OturaMeji says the following:
 
The person with the title of Araba is a father
Araba's title makes one a father
The person we meet in the hut is a father
The person in the front is good enough to be our father
This was the divine message revealed for an elderly Muslim with elegant robes
When he was going on spiritual mission to the land of the Muslims
They pray for money, good spouses, good children,
befitting houses, good health and all good things of life… ALAAFIA.
- Holy Odù OturaMeji
 
The main purpose of the Baba Imale or Elderly Islamic priest was to manage his subjects. Because of this, he went to consult Ifá for guidance. He performed the necessary sacrifice and a special charm was prepared that would make his word become law. As a result, he was a successful father for his spiritual community in the sense that he enabled his people to achieve prosperity.[1]

Whereas the seat of royal authority resides in the palace, the paternal authority of each family lineage is housed in the agbole, or extended family compound. Everyone who descends from the balè of a particular lineage is a member of a specific agbole. Agbole literally means “a flock of houses” because, over generations, male members of the same extended family build their houses around their Balè’s original family compound.[1] Even when family homes are no longer built in close physical proximity to the original locale, nuclear families continue to pattern themselves according to the organizational structure of the Balè’s agbole. Consequently, whereas the Balè is the head of the extended family, every married man is the Olori Ebi, or head of his own immediate family. His primary duty is to sustain family wealth, the most precious of which is the people. Of this, the Holy Odù EjiOgbe teaches:
 
Otototo, the priest of the rich man
Otototo la j’epa, the priest of the wealthy man
Kajepa tan, ka ngbonwo e saja popopo, the priest of the man with children
Only the man with children made sacrifice
When the rich man died, his money perished and he was buried shamelessly
When the wealthy man died, his wealth perished and he was buried unceremoniously
People of the world, don’t you see that the man with children will never perish
Because his children will continue to multiply and carry on his legacy
The man with children was given a befitting burial
- Holy Odù EjiOgbe[2]

The paternal spirit is what unifies your family in its quest to deliver on the Ancestral Promise.  The best time for you invoke and venerate ori baba is when you need to draw upon the essence and clarity of your spiritual identity. Your connection to ori baba helps you develop uncompromising focus and discipline as you deliver upon the Ancestral Promise. This is what it means to live the medicine.


Taken from Fundamentals of Orisa Lifestyle, available at ObafemiO.com/publications
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[1] Agboola, Awodiran. Personal conversation.
[2] Agboola, Awodiran. Ifá Ohun Ijinle Aiye
[1] Female descendants physically move to the agbole of their husbands, but retain membership in their lineage of birth.

OrisaLifestyle is governed by tradition, which is conservative, by definition. That is, within the tradition, you are constantly admonished to do things as they have been done in the past. At the same time, however, there are times when Ifa says that you ought to exhibit your uniqueness.  When these messages arise, you must never imitate anyone.  You must do things in original and unique ways in order to avoid the disappointments and dangers associated with imitation. At these times, Ifa will advise you to purify and empower Ori to boost creativity and discernment. Consider that Ifa says in the Holy Odu OturaOfun:

My Kokorogun shrub, with sharp thorns
Cast Ifa for Meeeye
When going to the farm to pick eburo seeds
She was advised to offer ebo
She complied
Some picked 20 eburo seeds
Some picked 30 seeds
Some picked 50 seeds
Meeeye was able to pick only one seed
           
Meeeye and her colleagues went to the farm in search of Eburo seeds.  Some of her colleagues found and picked 20, some picked 30, others picked 50, but Meeeye found and picked only one.  They were making jest of her that she would not be able to sell only one in the market, and if she did, the money she would make from it would be nothing compared to what they would make.
 
When they were about to cross the makeshift bridge on their way back home, Meeeye fell into the stream and the eburo seed was washed off her hand.  She pursued it, until she found herself in a big city.  They pulled her out of the stream and inquired from her what her mission was.  She explained her ordeal.  She was given three small gourds and asked to return to her home.  She was asked to hit the gourd on the floor of her room when she got home.  She did.  In the first gourd were expensive beads, in the second gourd were gold and diamond and in the third gourd were expensive clothing materials – Meeeye became an instant success.
 
She shared part of her success with her bosom friend.  This friend was not satisfied.  She asked Meeeye to explain to her exactly how she made her success, Meeeye told her.  The friend quietly returned all what Meeeye gave her to Meeeye.
 
The next time that they went in search of the Eburo seeds, this friend went with them.  She saw many seeds but picked only one.  On their way back home, she threw her eburo seed into the stream and jumped into the stream to pursue it.  She followed the seed until she got to the big city that Meeeye saw the last time.  They pulled her out of the stream.  She told them that she had come for them to make her as successful as Meeeye. They gave her three gourds and asked her to hit them on the floor of her room when she got home. 
 
She could not wait to reach home.  She threw one of the gourds on the ground on the way home and bees flew out and stung her mercilessly, she ran.  She threw the second and third down at the same time in her room and emmets and snakes came out and bit her to death.
 
That is why people say that “Enikan kii fori w’ori Meeeye lo oko eburo” meaning “nobody can compare his luck to that of Meeeye when going in search of eburo seeds in the farm”.

​The travelers in front who you could not keep up with 
Those behind who you refused to wait for
If one cannot catch up to those in front
One needs to wait for those behind
These were Ifa's declarations to Obaluaiye
When coming from heaven to earth 
He was advised to offer sacrifice
The travelers in front who you could not keep up with 
Those behind who you refused to wait for
If one cannot catch up to those in front
One needs to wait for those behind
These were Ifa's declarations to Esu Odara
When coming from heaven to earth 
He was advised to offer sacrifice
The travelers in front who you could not keep up with 
Those behind who you refused to wait for
If one cannot catch up to those in front
One needs to wait for those behind
These were Ifa's declarations to Iyami Osoronga
When coming from heaven to earth 
She was advised to offer sacrifice
The travelers in front who you could not keep up with 
Those behind who you refused to wait for
If one cannot catch up to those in front
One needs to wait for those behind
These were Ifa's declarations to Orunmila
When coming from heaven to earth 
He was advised to offer sacrifice
Only Orunmila complied with the advice of the babalawo
When they got to the earth
Only Orunmila was living in comfort
The other three conspired
And planned to ruin all he had in life
He was advised to offer sacrifice
He was told that it was the evil plans of his siblings
He complied by offering the sacrifice
Now, all the money I have belongs to you
All my money belongs to you
Baba Olode o!
Is it because I am rich that you are angry?
All my money belongs to you
All the wives I have belong to you
All my wives belong to you
Laalu o! 
Is it because of my wives that you are angry?
All my wives belong to you
All the children belong to you
All my children belong to you
Iya o! 
Is it because of my children that you are angry?
All my children belong to you
Now, Sonponna, take okete
Do not take human life
All my money belongs to you
Baba Olode, please take okete
Do not take human life
All y money belongs to you
Esu, please take okete
Do not take human life
All my wives belong to you
Laalu, please take okete
And spare human life
All my wives belong to you
Iyami, please take okete
Do not take human life
All the children I have belong to you
Osoronga, please take okete
and spare human life
All my children belong to you
- Holy Odu OturaMeji

OKE ITASE 2019-2020: SELECTED VERSES*

The Odu Ifa that came out for this year is OTURAMEJI (Otura on the right, Otura on the left). The Odu advises us to guide against imminent fight (fight between people, groups, communities, tribes and nations) and ebo is recommended to avert it.

Ifa says for total solution for the imminent fight or war, we should find the source, the causes and leaders and solve the problem from the source. Also, we should make sure we get to the bottom of the matter for permanent solution. On this Ifa says:

Orunmila said the right thing is to grab its head
I repeat the proper thing is to grab its head, Bara Agbonniregun
Ifa said whenever Ogun kills an animal
If he has not got its head
He would not be pleased
Orunmila said the right thing is to grab its head
I repeat the proper thing is to grab its head, Bara Agbonniregun
Ifa said whenever Ija kills an animal
If he has not got its head
He would not be pleased
Orunmila said the right thing is to grab its head
I repeat the proper thing is to grab its head, Bara Agbonniregun
Ifa said whenever Obalufon-makin-are kills an animal
If he has not got its head
He would not be pleased
We are rejoicing
We are happy over its head
We are rejoicing
We fought and got the head of rat
We are rejoicing
We are happy over its head
We are rejoicing
We fought and got the head of fish
We are rejoicing
We are happy over its head
We are rejoicing
We fought and got the head of bird
We are rejoicing
We are happy over its head
We are rejoicing
We fought and got the head of animal
We are rejoicing
We are happy over its head
We are rejoicing

Ifa reveals that there are fights in the home, temples, clubs, societies and organisations. Ifa says that the busybodies are the ones creating unnecessary quarrels in the places. Ifa said the busybodies should stop the bad acts. On this, Ifa says:

Orunmila said this is a mere gossip
I repeat this is a mere gossip
He said the busybody in the house of Ogun
Should be warned not to destroy Ogun’s house
Orunmila said this is a mere gossip
I repeat this is a mere gossip
He said the busybody in the house of Ija
Should be warned not to destroy Ija’s house
Orunmila said this is a mere gossip
I repeat this is a mere gossip
He said the busybody in his (Orunmila’s) own house
Should be warned not to destroy his (Orunmila’s) house

Those who have legal issues, even if they have genuine evidence that can vindicate them, should make ebo so that they will not lose the case. Such people should not be intoxicated by their social status, age, influence or affluence to the extent of looking down on anybody. Ebo must be maid with a he-goat, money, a big rat, pap and palm oil. On this, Ifa says:

The wine is the wine of litigation
The kolanut is the kolanut of wisdom
This palm wine is the palm wine of Arajonjo
Cast Ifa for a small boy of Ipapo city
Cast Ifa for an old man of Ipapo city
When they took legal action against each other
They were told to make ebo
Only the small boy of Ipapo city made the recommended ebo
Ifa, I have case with them
I surely win them
The small boy of Ipapo was never found guilty
Ifa, I have litigation with them
I surely win them.

Ifa priests and priestesses will be put to test this year. Kings and other important personalities in the community will need the services of the priests and priestesses. Ebo is needed because of people who are close to such personalities and who will be discouraging them against inviting the priests or priestesses. Also, the kings and important personalities should be warned to be careful of the people who will be advising them against consulting Ifa and making ebo. Ifa priests and priestesses should all make ebo and appease the Egbe Orun, celestial comrades and Ibeji. The items of ebo include sugar cane, honey, banana, aadun (parched corn, ground and mixed with oil or honey), gin, ground nuts, kola nuts, beans, beanscake, corn, pap and palm oil. On this, Ifa says:

The greedy does not drink another person’s blood
He/she drinks his/her own blood
Ifa revelation to Orunmila
When he was going to redeem Otu-Ife
He was told to make ebo
He complied
All you believers
Come and meet us in victory
In such condition we meet one at the feet of Obarisa

In this verse, Ifa tells the story of Orunmila who was invited by Olofin. When Orunmila got to the house of Olofin, Ajibowu, a friend of Olofin who did not want things to get better for Olofin, told Olofin that Orunmila could not help him. He told Olofin to put Orunmila to test to know his spiritual capability.

At night, they mixes sand with benniseads and gave to Orunmila to separate from each other before the day breaks. Orunmila entered his room and was thinking of solution to the problem when his celestial comrades just appeared and did it for him. In the morning, he gave sand and benniseeds separately to Olofin. They could not believe.

At night again, Ajibowu, the friend of Olofin again advised that before Olofin could rely on Orunmila, the former should ask the latter to climb the coconut tree in front of the palace and pluck all the seeds and cut all the leaves. This was a very difficult task because, the coconut tree was too tall for anybody’s climbing. The ultimatum was for Orunmila to do before the day breaks.

As Orunmila was thinking standing beside the tree in the midnight, some monkeys came from nowhere, climbed the coconut tree, removed all the leaves and threw down all the seeds. Orunmila was as happy as a king. The king was surprised in the morning when Orunmila presented him the seeds. Ajibowu told Olofin to confirm before they could believe because, Orunmila could get the seeds from somewhere else. Then, they went out to look at the coconut tree in front of the palace and found out that the task was done.

After this, Ajibowu was trying to advise Olofin against making divination but the Olofin did not listen again. When Orunmila eventually made divination to Olofin, it was Ajibowu that Ifa saw as an archenemy of Olofin. It was then clear to Olofin that Ajibowu was advising him against divination in other to cover his misdeed.

Those who want to marry divorced women need to make ebo. This is because, after the marriage, the ex husbands will wage war against the new husbands. The items of sacrifice are shea butter, pap, money and palm oil. On this, Ifa says:

The farmer who burns iya tree
The farmer who burns ita tree
Let the farmer be cautious while cultivating the farm
Let the farmer be cautious lest he burns Iroko tree
Lest Iroko fall down
It is a king among the tree
Ifa revelation to the big Ose
When going to snatch Kudese, the wife of Arira
He was advised to make ebo
He complied
Arira, the thunder struck Ose tree
Without any harm! Without and effect!
Arira, the thunder struck Ose tree

To overcome enemies, a ram is recommended as one of the items of ebo. Other items are kola nuts, palm oil, pap, gin and money. On this, Ifa says:

I cast Ifa to the extent that my Ikin got perforated
I made use of the determinants to the extent that my Ikin got broken
A ram hears about fight, he starts boasting
Ifa revelation to Orunmila
When people conspired against him
Ram, instigate the fight
Do not be afraid of fighting

Ifa says with ebo, we will not fall for enemies. Ebo needs to be done with a big rat, 3 cocks, palm oil, pap and money in order to overcome enemies. On this, Ifa says:

Man burns iya tree, man burns iya tree
Man burns ita tree, man burns ita tree
Man burns ooro tree, man burns ooro tree
Man burns Ogungunbeere, the tree that small kids like
Ifa priest of Ose revealed Ifa messages to Ose, the baobab tree
Who people prophesied would fall for the enemies
Contemptuously, people who burn trees look at Ose, the baobab tree
There is nothing they can do to Ose, the baobab tree
Contemptuously, people who burn trees look at Ose, the baobab tree



*For full treatment of the verses recited, please visit the page of Fayemi Fatunde Fakayode

SYMBOLS & METAPHORS
The language of dreams is expressed through symbols. Symbols are images that represent the dreamer's energetic state of being. Symbols can portray a person, an object, a group, a process, or an idea. What matters most, however, is the energy that the symbol embodies. If you see a pillar in you dream, for example, it is safe to say that it's a phallic symbol. On a deeper level, however, a pillar is the embodiment of masculine energy. In this regard, a symbol functions as a metaphor for something else.

INVERTED SYMBOLS
One challenge we face in dream analysis is the fact that the language of dreams is typically inverted. That is, what you see in your conscious, rational mind represents inverted energy. So, if you see a pillar - which embodies masculine energy - it is the inverted image of the dreamer's otherwise feminine attitude toward the situation at hand. In this regard, the unconscious mind sends symbols that compensate for your conscious state of being. As a rule, inverted symbols do not contradict the conscious mind. Instead, they function as a balance for the conscious mind. Those who are familiar with the signatures of Odu Ifa will notice that what the client sees is an inverted image of what the diviner sees. In the signature above, for example, the client sees Owonrin Ogbe. The diviner, however sees Ogbe Irosun. The symbols are not reversed; they are inverted. 

THE DISGUISE
Your conscious mind cannot always accept what you experience in life. Perhaps a loved one has died or you've lost your job or your home has gone into foreclosure. If the experience is too overwhelming, you might go into various levels of denial. Still, your unconscious mind wants to rectify the situation and help you deal with the reality before you. So it sends you symbols that are disguised in ways that you will accept and perhaps even find appealing. The first - and most powerful - experience I had of this was very early in my career. I was woking with an elderly man in Mexico. He told me of nightmares he was having. In the dreams he would sometimes see his brother. Other times, he would see his sister. Both of them had died tragically in different situations. He wanted revenge. But upon further analysis, which included Ifa divination, I discovered that the images were not what they appeared. In reality, they were disguises. In reality, it was his ancient ancestors who were sending symbols that he would easily recognize. They wanted him to sacrifice so that they could rectify the situation for him. 

FUSION
Recently, I dreamt I was in my old house, where I lived with my ex-wife. The climax of the dream was when I got into an argument with a tall Caribbean dread. As the argument escalated I finally exclaimed, "I don't even KNOW you!!!" At that point, he became super indignant... "You don't know ME? You don't know ME??? I'm Rashid!!!" Instantly, I was transported from the house and I found myself outside, near the lake. I started to run down the street and then woke up. Sometimes, a single image can be the fusion of numerous symbols. In this case, a Caribbean dread who was not a rasta, but a Muslim. Upon further investigation, I discovered that Rashid means "the Guide." 

LEARN MORE

In spite of the spiritual, metaphysical and emotional importance the Yoruba attach to dreams, dreaming is widely believed to be a foolish exercise. The Yoruba say, Ala go (dreaming is foolish). This based upon the belief that a dream is only a partial message that cannot mean anything by itself until it is supplemented by additional information that only the dreamer or the interpreter can provide. 

Among the Yoruba, dreams are interpreted from three perspectives.

1. Direct meaning:  For example, when someone dreams that an individual has died and the person later dies. There are a lot of people who make this type of literal or direct connection between dream event and real event. In this case the dreamer is functioning as a clairvoyant person who is given a special gift to see what is expected to happen in the community.
2. Reverse or opposite meaning:  For example, when somebody dreams of counting money, this may be interpreted as a manifestation of foreshadowing of poverty. People whose dreams manifest the opposite of what is to happen can sometimes interpret their dreams without going to experts after experiencing the coming to pass of the opposite of what their dreams indicated.
3. Symbolic meaning: This is the most sophisticated and complex of dream interpretations. For example, a person who dreams of plucking or gathering fruits is told to expect some blessings on the job or in his or her social life. This interpretation rests on metaphorical connection between the sign and the meaning. Fruits are considered as symbols of good things that are slated to happen to the dreamer, because fruits are sources of life and bringers of good taste. The meaning has nothing or very little to do with physical plucking or gathering of fruits. The interpretation is determined by a number of factors such as mythic-religious belief, taboos, superstitions, and psychological attitudes to images that are life-advancing or life-negating.

DREAM INTERPRETATION
Now, let's take a look at some dream symbolism and interpret them according to the perspectives mentioned above: 

• Eating: This is interpreted to be a bad omen, because it may mean that the food one likes to eat may be poisoned by someone else. 
• Being chased: This is interpreted usually as a bad sign. The masquerade or the by animals or animal is a manifestation of evil forces. In practical terms, one’s masquerades enemies are planning evil against the person involved. 
• Counting money: This is often interpreted as a foreshadowing of poverty. The dreamer may be having a vicarious experience of wealth and mistake this for reality by relaxing, or it could mean the possibility of a sudden wealth that has no basis in the dreamer’s efforts and can also lead back to poverty if the dreamer does not embark on productive activities.
• Swimming in river: This is interpreted as a struggle to survive or surmount a problem. Swimming through the river before the end of the dream may signal potential success while failing to do this may suggest serious problems ahead for the dreamer. 
• Sexual intercourse: This suggests that one’s progress may be negated or the possibility of spiritual weakness.

PROFESSIONAL DREAMERS
Interpreting dreams is generally regarded as a spiritual gift and only those gifted are versed in the art of dream interpretation. Some highly talented Ifa priests sometimes do dream interpretation. The interpretations above are simply place holders, based upon generally accepted Yoruba symbolism. The historical or social background of the dreamer definitely will provide necessary insight. For example, a symbol could mean one thing to a 25 year old woman and something completely different to a 55 year old woman. 

In many ways, dream interpretation, like divination, requires collaborative decoding by both the dreamer and the interpreter: the former provides additional context for his dream while the latter provides paradigms for establishing correlation between a symbol and its meaning. 

Within the art and practice of OrisaLifestyle, dreams fall into several categories. Some are dreams of instructions -where the person can be taught different types of OOGUN - magical formulas/medicines. There are dreams that tell you of the past or a past event. There are some that forewarn you of an event that is yet to come to pass.

There are also initiatory dreams in which you are initiated in a different dimension, known as IJO ERIWO. This realm is where dearly departed olorisas and babalawos dwell.

Similarly, there are dreamlike visions - ASTRAL TRAVEL - in which you participate in a meeting of the elders of the night. This typically happens as the result of taking IMULE - an oath - with the elders of the night, who are commonly called AWON IYAAMI AGBA.
IMULE are used for the priest to get the blessings and protection of the elders of the night and to know what they are doing. Some IMULE will endow you with some aspect of the powers of the elders of the night. For example, you might acquire clairvoyant powers or they will tell you about things before they happen.
Nobody will ever tell you that they are AJE or AGBA - witches - although all good or powerful olorisa and ifa practitioners do have the imule that protects them from witchcraft. Do not believe people who will tell you that they are AJE or that they will initiate you into that society. It is EXTREMELY secretive. Those who tell don't know and those to know won't tell!
Most initiated priests of orisa are supposed to have the power of dreams, but it varies from person to person. In addition to ALALAATA, who are the professional dreamers, there are also practitioners who are versed in GBE ALA MO - the art of knowing through dreams. One way to acquire this ability is through ASEJE (my temple students will be familiar with this). It can also be achieved through GBERE - incisions - or OSE DUDU - black soap. All of these will make use of ETU - activated charcoal - which I have written on in my blog. Either way, when a person uses these preparations, he or she will have GBE ALA MO.

COURSE ON DREAM INTERPRETATION
Dreams and sacred text are both driven by the power of symbols. A symbol is much more than an image that represents something other than what it appears to be. For example, we might say that a fruit symbolizes fertility, productivity or success. And while that is true, from an intellectual perspective, it doesn't stop there. The symbol is also a receptacle of energy. When you see a fruit in your dream or in a divination, you're actually coming into contact with the energy of productivity on a psychic level. As you analyze and decode the dream, you learn to release the POWER of productivity within you.  It is through accurate interpretation that you activate the power of dream symbols in real life. 

For the first time, I am offering a mini course on dream interpretation. In this course, you will explore dream interpretation according to best practices of West Africa and Jungian psychology. Are you ready to unleash the power of your dreams using OrisaLifestyle and Jungian methods? Enter your contact information to learn how! 

Ifa ni, ka fini koni ka le baa lola
Ka fiwa kowa ka le baa niyi
A difa fawon Odu merindinlogun
Won jo n rin won o rinu ara won...

Ifa said we should reason together
So that we may be wealthy
That we behave well to earn honor
Cast Ifa for the sixteen Odu
Who were moving together but could not understand one another...

Whenever EjiOgbe would divine, OyekuMeji would despise him. Likewise, whenever OyekuMeji would divine, IworiMeji would despise him. In turn, whenever IworiMeji would divine, OdiMeji would despise him. On and on, each of the Olodu would insult one another. 

Why was it that all of them had come into the world without a leader? Why was it that whenever one of them would divine, the other would belittle him? If was for that reason that the Olodu took their case to Olodumare for direction. The Olodu asked Olodumare to choose a leader from among them. They asked him to determine who would be the highest, who would be the lowest and who would be in between? 

However, when they went to see Olodumare, OyekuMeji did not call on IworiMeji. IworiMeji did not call on OdiMeji. It was only Orangun who went to the house of EjiOgbe to ask why he had not departed with the others. EjiOgbe replied that he did not know that they had already embarked upon the journey. It was then that they decided to travel together. EjiOgbe explained the mission to his wife and then he bid her farewell. 

As EjiOgbe left home, he went into the backyard, where he discovered a very large, black snake. He killed it and put the snake in his abeti aja cap. Then, EjiOgbe put the cap on backwards. Finally, EjiOgbe and OrangunMeji travelled together to see Olodumare. 

When they arrived, they found the other forteen Olodu seated in a circle. Olodumare greeted them in the name of IworiWofun: 

He who prostrates will grow old
He who prostrates will live long
He who prostrates will have all blessings

Olodumare commanded the Olodu to follow him. He pleaded with them, "Don't be vexed because I do not have much to offer you." He then gave each of the Olodu a mound of eko. He then prepared egusi stew with worowo vegetable in it. He apologized for not having any meat to offer the Olodu. A bowl of water was brought out for them to wash their hands. They all struggled to wash their hands at once, because none of them recognized one as their leader. The water spilled onto the ground. Each of the Olodu then touched the water on the ground and then they began to eat. This was the beginning of pouring libation. 

Later, Olodumare greeted the Olodu. He greeted them for their trouble in making the journey. He pleaded with them not to be upset that he had no meat to offer them. It was then that EjiOgbe rose up, praising Olodumare: 

Everlasting King
King who reigns supreme, forever
King who covers all spheres of life

Why do you say you have no meat?I killed a creature on the way here. Olodumare asked to see it. EjiOgbe produced the snake he had killed. Olodumare asked EjiOgbe to hold it by the head. He asked OrangunMeji to hold it by the tail. He stretched the snake and then cut the head. Then, he asked OyekuMeji to hold the snake and cut another portion. One by one, Olodumare had the Olodu hold the snake, while he cut a portion. They all ate to satisfaction. But EjiOgbe did not eat the head and OrangunMeji did not eat the tail. 

Olodumare then asked the purpose of their visit. The Olodu explained that they had gone into the world without a leader. They explained how one would insult the other any time he was divining. The Olodu explained how they all insulted one another. Olodumare then asked who was holding the head of the snake. EjiOgbe showed him the head. Olodumare then proclaimed EjiOgbe the leader of the Olodu. 

"You are the head. You are the father. When they cast you, they must say 'Kabiesi'. They must not cast a second time." Olodumare then asked, who had the tail. OrangunMeji brought out the tail. "You are their chief whip, OrangunMeji. Whenever they see you, they must hail you, 'Hepa!' They must not cast a second time." Olodumare declared that the remaining Olodu must be cast twice. 

Olodumare declared that the Olodu must be kind and good to one another. The Olodu than accepted EjiOgbe as their leader. They said, "We have a father today!" The Olodu accepted OrangunMeji as their chief whip. They said, "We have a chief whip today!" 

Olodumare then proclaimed that the stomach of the snake is straight and the babalawo share one stomach. Therefore, they should not betray one another.
The stomach of the snake is singular. Therefore, Sango devotees should not betray one another. 
The stomach of the snake is singular. Therefore, Obatala devotees should not betray one another. 
The stomach of the snake is singular. Therefore, Osun devotees should not betray one another. 
The stomach of the snake is singular. Therefore, Ogun devotees should not betray one another. 
The stomach of the snake is singular. Therefore, Esu devotees should not betray one another. 
The stomach of the snake is singular. Therefore, Yemoja devotees should not betray one another. 
The stomach of the snake is singular. Therefore, Olokun devotees should not betray one another. 
The stomach of the snake is singular. Therefore, Oya devotees should not betray one another. 
The stomach of the snake is singular. Therefore, Sanponna devotees should not betray one another. 
The stomach of the snake is singular. Therefore, Osanyin devotees should not betray one another.

ABORU BOYE BOSISE
AGBO ATO 
ASURE IWORI WOFUN  

THE PROBLEM WITH MANHOOD
Being a man is a troubling and thankless endeavor for most. We are responsible for everything that is wrong in the world, but we are also expected to take responsibility for making everything alright... But alright for who? That is, are men supposed to be responsible to one another, as colleagues in a fraternal bond? Are we supposed to be responsible to our wives and girlfriends, as we create a family unit? Or are we supposed to be responsible to our children, to whom we will one day bequeath our estates? Sometimes, our roles as men complement one another quite well; other times, however, they are at war with one another. 

SEE LIFE AS A KING WOULD
One thing I have always enjoyed about Yoruba civilization is the fact that it is organized around the institution of divine kingship. The Oba [king] is the apex of all activity between heaven and earth. He is the organizer, the leader, the creator and bestower of blessings. His authority is unparalleled. As such, the Oba is the ultimate symbol of Yoruba masculinity. As an archetypal figure, the Oba reveals men's capacity to direct, to organize and to create a platform upon which to build his own world of ideas, emotions and talents. What I mean is that every man can look to the king as a template for self governance and actualization. To better understand, let us glimpse what the sacred text of Ifa says about kingship: 

Odi, the venerable master of the groves
Was the diviner who consulted Ifa for Oduduwa, 
the gray-haired immensity who rolls infinitely 
within his own existence
Royalty unsurpassed
Glory and renown 
Are your inheritance
Forever and ever
- Holy Odu OdiMeji
​
Song:
My life begins anew! 
When a dying fire is fed fresh oil
Its life begins anew

Oduduwa is the original Yoruba king. It was he who institutionalized the elaborate palace governance system for which the Yoruba are known today. [1] In the verse above, we see that Ifa predicted that Oduduwa would enjoy the eternal wisdom of his own existence. That is, he would draw from his own, internal resources to create a sustainable framework for his own greatness. In addition, his greatness would be characterized as regal and glorious. Later on, in the song that follows the verse, the perpetuity of Oduduwa's primacy is transformed into a personal invocation that every man can recite: My life begins anew! When a dying fire is fed fresh oil, its life begins anew!

RITUAL APPROACH TO MASCULINE EMPOWERMENT
Ritually speaking, when I perform rituals to activate and invigorate a man's destiny, I will anoint his head with palm oil and recite an incantation very similar to the lyrics of the song mentioned above.  In those moments, I am invoking the life principles that govern Oduduwa, the archetypal king, whose power, glory and royalty are forever renewed. 

Among all Yoruba people, the crown is the principal symbol of the king's authority. Not only that, the crown actually becomes an Orisa when it is placed upon the king;s head. His ori inu (inner head) then becomes one with those who have reigned before him and are now Orisa themselves. There is an ancient story of how Oduduwa gave a beaded crown to each of his sons and sent them out to establish their own, respective kingdoms. [2]  In this way, you can see how Oduduwa passed down his authority to his sons, thus avoiding the risk of becoming a tyrant, who refuses to share power.  

And so it is that the appeasement of a man's head has a similar function and purpose. As a ritual specialist, it is my duty to empower other men to increase their authority and ascend the throne of their destinies, as sons, brothers, husbands and fathers. In each of these capacities, men must learn to seize their regal impulse to lead, organize and govern themselves and the resources within their control. 

BECOMING THE KING OF YOUR OWN DESTINY 
Here, it's important for you to start to explore healthy ways to dialogue with that part of yourself that truly wants to lead. In this process, you must reconcile those aspects of yourself that have kept you in non-productive cycles of conflict, emotional turmoil and inadequacy. This exploration with reveal the self destructive patterns that have drawn you into unhealthy relationships and caused you to squander golden opportunities. Failure to voluntarily engage in such an exploration will mean a life of mediocrity for you and potentially your future generations. 

Behind every great man is a long and foreboding shadow. Your ability to cast a bright light onto that shadow and place it squarely under the spiritual authority of your destiny will determine your ability to ascend the throne and become the master of your own identity. 

 LEARN MORE  

[1] Origunwa, Obafemi. Fundamentals of Orisa Lifestyle pg 62
[2] Origunwa, Obafemi. Fundamentals of Orisa Lifestyle pg 62

Omimi is Pandemonium; She was the wife of Aiye, the world. Anytime Aiye attempted something worthwhile that was when Omimi would going to action. Everything would scatter! It was obvious that Aiye did not need Omimi, but nobody could separate the two. Several noble projects were destroyed by Omimi while looked on, helplessly. All great men and women who try to contain the wife of Aiye were washed away by pandemonium. Those who attempted to make Aiye see that he must do away with pandemonium were overwhelmed and destroyed by the same woman that they were trying to contain. Nobody seemed to have any solution on how to handle Omimi.

One day however, Orunmila made it his responsibility to contain pandemonium by any means. The destruction happening in the world must come to an end, he vowed. Orunmila summoned some of his former students to consult the Ifa. He wanted to know how best to handle the problem posed by Omimi. The awo cast IFA for him and the Holy Odu OgbeAlara was revealed. The awo told Orunmila that the best way to tame pandemonium and stop her from creating further havoc was to take her from the world. By making Omimi his wife, Orunmila would easily be able to monitor her both day and night. The awo explained to Orunmila that if he took over pandemonium, however, Aiye himself would give Orunmila the fight of his life. In the end, however, Orunmila was told that he would triumph and save many people from experiencing pandemonium in their lives. They advised Orunmila to make a sacrifice. After a lengthy deliberation, Orunmila complied with the advice of his awo. He made the sacrifice.

Soon afterward, Orunmila met Omimi and he began to woo her. At first, she refused to listen to him because she knew for sure that Orunmila would try to stop her from creating havoc in the lives of people. Orunmila however was persistent and Omimi finally gave in. The two of them then went into hiding. Then, as the awo had predicted, the world began to look for pandemonium. Unknown to many, Aiye had actually been using pandemonium to destabilize people's lives. He enjoyed seeing people suffer and die. This was because of the fact that anyone who died would be consumed by the world. And so, pandemonium helped to intensify the world's power.

As soon as pandemonium moved into the house of Orunmila, Aiye became very angry. Before long, he became depressed. His depression then gave way to desperation. Aiye decided to find out where his wife had been taken and he would teach everyone involved a lesson they would never forget. And so, the world plan his strategy for war. It took him 1 year to perfect his plan. The day Aiye decided to strike, Orunmila was totally unprepared. The confrontation was extremely fierce. Heaven and earth shook violently. Before long, the world had gained the upper hand. He was pushing Orunmila further and further back. It was clear that Aiye would soon overwhelm Orunmila.

That is when ESU advised Orunmila to hide from the world in order to regain his strength and plan his own war strategy. Upon hearing this, Orunmila realized that it was the most sensible thing to do under the current conditions. Orunmila took to his heels! He ran and hid himself in the midst of 60 Iyere seeds. When the seeds saw him, they asked him what was the matter? They demanded to know why Orunmila was running the way he was. Orunmila explained to the 60 Iyere seeds what was happening. They told Orunmila that they did not want any trouble from the world. They chased him out of his hiding place. The world then saw Orunmila and started to pursue him again.

Orunmila was on the Run once more. He ran inside the hiding place of 60 Kola nuts. As soon as he got there, the 60 Kola nuts demanded to know why he was running. Orunmila explained the situation. When the Kola nuts heard his explanation, they told him to go away! They said they did not want any trouble from any place at all! When Orunmila hesitated, they kicked him out forcefully. Another round of intense fighting occurred. They fought for seven days without stopping. Orunmila became weaker and weaker. Again, ESU advised him to go back into hiding. This time, Orunmila went and hid himself inside 60 Ataare. The Ataare asked him what was the matter? Again, Orunmila explained why he had been fighting and hiding. The Ataare told Orunmila to leave there abode immediately! All of his pleading fell on deaf ears. The 60 Ataare pushed Orunmila out with force once again.

The fight was more fierce than before. Orunmila fought bravely but he was no match for the power of the world. For 17 days the fighting continued. It was just a matter of time before the world would defeat Orunmila totally. Once more, ESU appeared. He told Orunmila to go back into hiding. Orunmila ran again. This time, he met the Aparo, the Partridge on the way. He begged the Partridge to allow him to hide under his feathers. The Partridge demanded to know why Orunmila chose to hide. He then explained everything to the Partridge. Aparo told Orunmia to hide under its beak. Both Orunmila and the Partridge then disappeared. When the world got to the spot where they once stood, he could not find Orunmila and the Partridge. He searched to no avail. 

In frustration he went home and eventually forgot about pandemonium. When Orunmila got to his home, he told pandemonium that from that day forward, she must never go out to cause havoc anymore. Omimi complied. From that day onward, only those who went looking for pandemonium and disaster would bring pandemonium into their lives. That was how Orunmila managed to frustrate the world an tame pandemonium at the same time.*

​

* Popoola, Solagbade. Ifa Dida.

Opele Ifa, the Divining Chain
The most common divining chain is made from the seed pod known as opele from which the chain takes its name. It comes from the tree, Schrebera golungensis. This seed pod has a distinctive pear shape and naturally splits open at the base, with the two halves splaying out from the top, where they are joined. On the concave inner surface of each half is a marked ridge.
Other items which have at one time or another been used to make divining chains include: 

1. Seed shells from the oro tree, the African mango (Irvingia gabonensis or Irvingia barteri), egbere shells (widely used in Nigeria and often found in elephant dung), seeds of Mangifera gabonensis, Mangifera indica (the mango) and seeds of the apuraga fruit;
2. Brass (ide) with the chain made of silver (fadaka), lead (oje), iron (irin) or beads (ileke);
3. It is probable that cowrie shells were used in the past in place of seed shells;
4. Pieces of calabash strung together with cord are popular amongst apprentice babalawos in Ifa;
5. Animal-derived markers, including the scales of the pangolin or scaly anteater and the crocodile, head bones of fish (the abori), and sea-turtle shell pieces;
6. Wood or ivory. Altogether a wide range of items, with the common denominator being a concave and a convex side, capable of being interpreted as a double or single mark.

The opele Ifa is about three to four feet long and usually consists of eight halves of seed shells or pods joined by sections of chain three to four inches long. The chain is held in the middle so that there are four shells or seeds hanging on the right and four hanging on the left.

ORIGIN & USES OF OPELE
Opele is a symbol of over indulgence - i.e., it talks too much, is prone to dishonesty and it is greedy). As such, opele is used to remind us to always practice restraint and to be respectful of our elders. Refusal to heed this warning may result in a life of difficulty and futile efforts. The Holy Odu OturaIwori is illustrative:

Otura gangan
Iwori ganga
The sturdy man as strong as the Ogun of the main road
Ifa’s message for Oga, the Opele
When going on Ifa’s message to Onko land
He was advised to offer ebo
He refused to comply
Gently Opele
The inhabitants of Onko land
He who stays at home and knows about the slaughtering of all Ifa animals
- Holy Odu OturaIwori

It is Opele's greed that prevented her from receiving offerings given to Ifa. All the animals slaughtered for Ifa are given to Ikin instead of Opele, who was used in casting Ifa and who recommended that the animals must be used to feed Ifa but received none of the offerings in question. 

Similarly, opele is synonymous with being unsettled and agitated, which are unfavorable traits, according to Yoruba traditional values. See what Ifa teaches on this subject:

Okanran won-an
He cast Ifa for Opele
When going to the live the life of being carried about
He was advised to offer ebo
He failed to comply
Travelers to Ipo and Ofa towns
Can’t you see the prediction of Ifa as it has come to pass
- Holy Odu OkanranOwonrin 
​
Here, opele was advised to sacrifice to present being carried around, without enjoying the benefits of a stable lifestyle. Opele refused to sacrifice and was consequently forced to being the travel companion of the babalawo, who is an itinerant priest.
 
The chain is thrown with the right hand, and tossed in such a way that the two lines of shells fall parallel with each other. Each of the eight seeds or shells can then fall with either the concave inner surface or the convex outer surface facing upwards. The ends of the chain have various items attached to them so that the diviner can establish which is the left and which is the right figure (it being essential to know which is the first and which is the second column, to prevent the reverse figure being read by erroneous juxtaposition of the columns).

Half a seed shell falling with the concave surface facing upward is equivalent to a single line on the tray, while a fall in the 'closed' position with the convex outer surface up, is the equivalent of a double mark. Divination with the chain of seeds, though regarded as inferior to ikin Ifa (palm nuts) is more rapid, but otherwise the two systems are identical. They employ the same set of figures with the same names and rank order, and the same verses.

Bascom explains: the divining chain is said to 'talk more' than the palm nuts, but it is regarded as an inferior instrument, less reliable than palm nuts for deciding important questions. It is also spoken of as Ifa's servant... a number of Ifa diviners employ only the chain, because they dislike using the palm nuts . . . the divining chain arrives at the same interpretation through the same set of figures and verses more rapidly, and answers more questions than are usually asked when the slower method with palm nuts is employed. In addition to convenience, there are instances wherein an individual can only receive divination using opele. Let's consider what Ifa teaches in the Holy Odu ObaraOse:

The madmen took off
But he recognizes fire
This was the Ifa cast for Opon, the divination tray
When going to cast Ifa for Onitagi Olele
He arrived in the home of Onitagi Olele
He advised him to offer sacrifice in order to ward off war
After offering the sacrifice
War erupted again in greater force
When Opon offered the sacrificed for Onitagi Olele
He sprinkled the Iyerosun into the sacrifice
The sacrifice was totally rejected
They went to call on Opele, who no Iyerosun
Opele the Awo of Onitagi Olele
He was the awo who cast Ifa for Onitagi Olele
When weeping in constant fear of war
He as advised to offer all what was obtained by inheritance as sacrifice in
order to ward off war
He complied
Now, you Opele, who has no Iyerosun, enter into the water
And shake your body into my sacrifice
Before long, not to far
Come and join me in the midst of all the good things of life.
- Holy Odu ObaraOse

Among the Fon of Dahomey the chain is called the agummago, but is used in much the same way as the opele. The diviners see the fall of the seeds not as a matter of chance but as by an act controlled by Ifa, the deity of divination. Any interference with the free fall of the chain by the diviner garbles the message which Ifa wishes the client to receive: hence the ritual of throwing the chain is governed by very precise rules. That is, the babalawo uses the opele to discern the nature of the client's problem, then determine the appropriate sacrifice, medicines and observances. Together, these elements make up the distinct method by which babalawos diagnose and treat clients.

Learn more: ObafemiO.com

REFERENCES: 
Bascom, Williams. Ifa Divination
Origunwa, Obafemi. Fundamentals of Orisa Lifestyle
Ajayi, Bade. Ifa Divination Process