 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:
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:
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.
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 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  Mourning in Trinidad: How Spiritual Baptist, Orisa and Ifa Traditions Converged in Laventille8/8/2019 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.  Ultimately, however, the single most important information received by the mourner is the revelation of his or her new status and relationship to the divinities. That is, when you successfully embark upon your travels during the mourning rituals, you make direct contact with the divine. When you "see" the deity or an ancestor in this particular way - without pots, accoutrements or any other contrivance, the experience bestows merit on you, from the inside out. Such a manifestation is a gift that signifies that moment in which the divinity is ready to let you see it. This intimate, deep and personal way of getting a sense of the divinities takes time. They do not show themselves to you right away. But when they do, you experience an affirmation and a certainty that restores a profound sense of balance, deep within your consciousness. Live the Medicine!   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: How to Make OrisaLifestyle Work for the Best & the Brightest6/19/2019  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. 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:
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. Obafemi Origunwa, MA | ObafemiO.com #OrisaLifestyle #LivetheMedicine #PersonalPriesthood  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 * * * * [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.
DREAM INTERPRETATION Now, let's take a look at some dream symbolism and interpret them according to the perspectives mentioned above:
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:
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  PAIN IS OBLIGATORY; SUFFERING IS OPTIONAL
I have been a human services professional for over twenty years. And after working with thousands of people, I have discovered the root cause of the most common forms of pain and suffering:
To make matters worse, most people are wasting precious time, energy and money, chasing magic bullet solutions. They believe that the problems they have accumulated over years - sometimes decades - can be erased just be getting initiated. This is false. Right now, I want you to let go of the idea that something or somebody "out there" is going to appear and magically alleviate all of your problems. As a matter of fact, I want you to take a few minutes to challenge the notion of what you are interpreting as problems. Instead, I want you consider these troubling circumstances as feedback from your very own destiny. Your destiny is GOOD. Your destiny is the blueprint for total success. If you accept the invitation to look at your life in this way, you will come to realize that you have something within you that is totally biased in favor of your success, happiness and fulfillment. Instead of trying to solve your problems by constantly ADDING materials, you can start to focus on learning to bring out the internal resources that you already have and use them to your advantage. THE ANSWER IS WITHIN YOU What if you knew the secret practices of the greatest spiritual adepts? What if you had access to the mysterious power that has enabled the Orisa to thrive, even under the most adverse conditions? Tap into the power of your inner divinity through daily devotion. Thinking small and poor performance are symptoms of a much greater problem that cannot be resolved by participating in a weekend ceremony. Inside the discipline of daily devotion, however, you will discover a timeless playbook that was created by the ancients based upon what has actually worked for thousands of years. Through daily devotion, you can gain access to spiritual technology that will show you how to build a morning routine, how to create and breakdown your life goals into bite size chunks, and organize your life according to the universal laws that govern the universe. THE COURSE ON DAILY DEVOTION
The PÀTÀKÌ Master Class on the Art and Practice of Orisa Devotion is just what you've been looking for. This 8 week course will help you to remain ever-focused on the way of your Personal Priesthood, which will amplify your spiritual insights. It's ideal for devotees within ALL Orisa traditions. Special attention is given to the Seven Day Worship calendar, whose patterns and cycles of creation are recognized by every sect of Òrìsà Lifestyle. From Haitian vodoun to Trinidadian Sango to West African Isese, you will quickly notice the ways in which Òrìsà Lifestyle reinforces awareness of moon cycles, annual seasons and natural phenomena in an effort to facilitate stages of spiritual maturation. The PÀTÀKÌ Master Class on the Art and Practice of Orisa Devotion will help you to align yourself with the patterns of Creation, as defined by our Yoruba ancestors in West Africa.  “Kin ni a bo ru lebo? What is to be offered for the sacrifice? That is the pivotal question the babalawo asks during Ifa Divination. It represents the movement from theory to practice, from ideas to action. That is, once you have defined your problem, it is logical to define what must be done to solve it. Naturally then, your sacrifice must match your circumstances and desired outcomes. Are you willing to sacrifice your anger in order to experience true happiness? Are you willing to sacrifice your fear in order to enjoy true love? Are you willing to sacrifice conformity in order to experience true freedom?
The only true sacrifice is personal sacrifice. It is only through personal sacrifice that you will ever change, develop and grow in your spiritual practice. Of course, the materials you offer are necessary to activate your environment and set the stage for healing, in much the same ways that pharmaceuticals set the stage for physical health. But internal activation is what enables transformation. Internal activation is what Orunmila teaches us in the Holy Odu IworiMeji. In this instance his disciple went to Olodumare and accused Orunmila of failing to make sacrifice for him. When Olodumare summoned Orunmila and confronted him on his transgression, Orunmila explained how he had always made sacrifices for his disciple, but the latter’s ORI never arrived to accept the offerings. And so, his blessings went unclaimed. So, whereas prayer is asking for guidance, meditation is listening for instructions. Obedience is making the mental, emotional and spiritual changes necessary to follow the instructions you asked for in the first place. But it’s not as easy as following instructions, is it? Sometimes, the instructions seem unclear. Maybe you know where to go, but you’re not sure about how to behave once you arrive. Other times, you don’t even know where to start! And then, there are those times when you have face yourself, your character flaws, inconsistencies and inabilities. In all of those instances, you need spiritual support that extends far beyond mere technique. That is, when you’re serious about giving up the emotional, intellectual and spiritual traumas that may have enslaved your family lineage for generations, you need a trusted advisor who is adept at helping you define the problem and create an appropriate plan for addressing it, from the inside out. That is what I call living the medicine. "Ẹni tó ńlé nǹkan níwájú, ńfi àwọn nǹkan míràn sẹ́yìn." Whoever is pursuing something ahead, is actually leaving some other things behind. The nature of change requires natural sacrifice. If you're a parent who wants to go back to school, you must sacrifice time at home with your family. If you want to start a garden or practice your art, you have to give up some leisure activity, like watching TV or shopping. If you want to heal, you have to sacrifice the attachment to the events or people that harmed you. It means letting go. You can't have it both ways. Decide you want it more than you're inconvenienced by it. Obafemi Origunwa, MA  Orisa initiation is NOT a rite of passage. Among the Yoruba, one is born into orisa devotion by way of his or her lineage, which is why we say, isese l'agba. It means that orisa tradition is senior; that is, it predates the Abrahamic religions. The problem we face in diaspora is a lack of exposure to Yoruba culture. Within the culture, there are three primary rites of passage: They are the naming, marriage and burial. Today, I want to share a bit about marriage, which is of particular interest to Yoruba men. This is why they say, “Àíníyàwó kò sé dáké, bí a bá dáké lásán ẹnu níí yọni − A man cannot just keep quiet without a wife, keeping quiet about it only results in a problem.”
Marriage is arguably the MOST important initiation you will ever undergo. It is NOT an individual endeavor. Marriage is, in fact, a ritual that equally involves two entire families. Traditionally, a man will only seek marriage after he has mastered his craft, established a solid stream of income and built a house. This means men usually do not consider marriage until about age 30. At that point, he seeks a young lady he wishes to marry. In the traditional society, there are about five stages involved in the marriage: 1. Ifa consultation 2. Releasing the voice (isihun) 3. Engagement 4. Idana 5. Wedding proper In the most traditional settings, he does not approach the lady at first. The young man informs his father, who will then inform the Bale (head of the family). When they are sure that there is no blood relationship between the two, they then meet with the family of the bride-to-be. The two families then select a go-between (Alarena). It is the duty of the Alarena to perform a background check on the family of the bride-to-be. This is to avoid marrying someone with some serious physical or mental disorder such as lunacy, epilepsy, leprosy, or extreme albinism. The Alarena will also watch the conduct of the girl over time. When she is satisfied with the conduct of the girl, the family of the young now consults the Ifa oracle .The aim is to know what the future portends for the two people involved. If the consultation yields a positive result, then they move to the next stage, if not then they discontinue with the proposal. This background check includes knowing the health conditions of the family, if there is the potential mother-in-law is respectful to her husband and vice versa; also to find out if they are destined to be together (i.e., Ifa will be consulted and sacrifices performed). Once all the background checks are done and both families are cleared, the parents of the groom-to-be send “emissaries” to the bride’s parents. This process is called Idana. This step simply means that they are interested in marrying the young lady and would like to become in-laws. The releasing of the voice (Isihun) is when the girl gives her consent to marriage. The date is now set for the Itoro (engagement). On the appointed day, a few elders from the young man's family gets to the lady's house as early as five am in the morning unannounced. This is to formally solicit for the parent of the girl’s consent in marriage. The girl’s parents will then tell the delegates that they are not the only one's involved in giving out the girl. This is because marriage involves every member of the extended family and no one must be left uninformed. Before the delegation leaves, a date is set for Idana. On the appointed day, the two families meet in bride-to-be’s residence. This is when the dowry (owo ori), and other items that have significance in the life of the family to be are presented to the girl’s family. Some of the items include choice kola-nuts, some alligator pepper, bitter-kola certain number of yam tubers, palm oil, salt, fine wrapper of good quality, and other things. In most cases, the dowry is returned to the parents of the young man with the assertion that they do not sell their daughter. After much eating and drinking, the two families set a date for the actual wedding. On the wedding day, there are so many festivities in both the parents’ houses. The two families separately bring together and friends and well-wishers. There is so much to eat and drink on this day. The two families display the various outfits (aso-ebi) which they have sown. Both the bride and the groom’s families flaunt their affluence with the type of people in attendance, the type of musician(s) invited, and duration of the parties. In the night, the bride goes before the male elders of the family to obtain blessing. The eldest of them starts the prayer asking the ancestors to protect her. He also admonishes her to be of good conduct in her new abode. All other male and later female members take their turn to pray for her and advise her. After these prayers, she then turns to her mother for prayer and blessing in form of bride’s song of departure (ekun iyawo).The bride is then taken to the groom’s house by some men, accompany by some of the wife’s friends and a younger cousin, niece or nephew who is known as omo iyawo. After all formalities, at the entrance of the house, the bride is admitted into the groom's household and finally handed over to the eldest wife in the family for mentoring. This underscores the importance of marriage as a rite of passage. “A chief puts on his insignia before exiting his home.” Traditionally, this is the way palace elders might have advised potential chiefs, cautioning them to be deliberate about presenting a good image to the discriminating eyes of society. After all, as a chief - from a political, professional or priestly lineage - you would represent the embodiment of your constituents' highest values. In other words, leadership is not casual. So, as the representative, your people have to recognize you. This just as true for contemporary African Americans in the leadership spotlight as it as for Yoruba princes or chiefs.  Interestingly, as African Americans have started to ascend to executive spaces since the 1970s, there does not appear to have been a deliberate attempt to clearly define a distinct - culturally consistent - dress code for the upwardly mobile. It seems that high powered Blacks are wearing whatever is hip at the time. But when I look back on what was fashionable in the 80's I laugh. When I go back to the 70s' I get confused. And by the time I get to the 60's and beyond, I might as well be looking at hieroglyphs! Rigor mortis fashion is not good for your legendary status. In all fairness, however, there were so few role models back then, when very few African Americans had taken one top leadership roles. Fortunately, you only need one, classic example to light the way! Let's consider the epic shot of Ali in Kinsasha. He stands out as a larger than life figure in a sea of African supporters. And while the image is loaded with a lot of heroic symbolism, I just want to draw attention to the fact that his dashiki is what actually makes the picture timeless. Even though the picture was taken in 1974, you could wear that dashiki today or ten years from now and still look regal.  Senator As Style Icon In Nigeria, the suit in the picture above is known as “senator,” on account of the fact that it was a favorite of high ranking government officials (i.e., senators). Lately it has been cropped for a slimmer fit, which gives it a Western look. The slimmer fit also gives the senator more social flexibility and range. That is, you can select fabrics, colors and patterns that will allow you to move more comfortably from a corporate to social environment without ever looking out of place. Likewise, for cultural or religious environments, you might also prefer a looser, more relaxed fit. Either way, variations of this suit can be embellished further with a another garment (i.e., gbariye, agbada or ibora). [RELATED: Discounts and Sales on Senator Suits] Do you remember Obama's tan suit scandal? According to one New York lawmaker, the president's tan suit put our national security at risk. I think that's a stretch, personally. But the point is that when you're out in front, what you wear is very important. Your wardrobe definitely matters; it creates the theme for your entire personal brand. Part of being legendary is being memorable, like that epic shot of Ali in Kinsasha. Dressing Your Age Another key element to consider is “age appropriateness.” This is a major issue at every stage of your life's journey. In your 20s and 30s, as you're still learning the territory, your wardrobe should reflect the pioneering spirit with which you are approaching every aspect of your life. If you're a 40-50-something professional, it's more likely that you have ascended to senior leadership positions. Again, your wardrobe should bespeak your experience. Looking ‘age appropriate’ doesn’t mean necessarily looking generic or frumpy. The problem often is the opposite: Up and coming African Americans who are trying to not look square and think they are being trendy, but they end up looking a bit tacky at worse or a little too casual, at best. There are very real limits to the "mix and match" style that has become so popular as of late. You need a suit! You definitely want to wear a suit that fits your developmental stage and at the same time takes advantage of the fashion trends of the day. Nowadays, African American professionals have the opportunity to be more original and adapt their wardrobes to their lifestyles, which absolutely includes wearing traditional African apparel in the office and at social events other than Kwanzaa and the Black History Month shindig.  Six Style Tips For African American Leaders
For the African American whose leadership role is not quite presidential, but still in the spotlight, here is a short list of style tips that will help ensure your audience discusses your ideas and not your style: 1. Exude confidence and creativity. This has a lot to do with the totality of your clothes, grooming and attitude. Your hair has to be neat and well-kempt. Hands and nails clean and your clothes should be well pressed and fit perfectly. Power is magnetic – remember President Obama, whose brand set an all new standard of excellence for the world to emulate. 2. Be “fresh,” but not “trendy.” African Americans in a leadership role should be classic and impeccably put together. Deep, rich colors, flattering designs and quality fabric transcend time and trends. In short, it’s worth spending a little money on traditional African clothes. 3. Think color. Red and black convey leadership and power. Use them strategically and consistently. White and Pastels convey coolness and vitality. Earth tones, like tan, brown and olive, convey being grounded. It's best practice to pick your colors according to the seasons. 4. Absorb the local flavor. In the Bay Area, outdoor apparel is part of "the look." In Los Angeles, you can definitely see the effects of Hollywood glimmer. Wherever you are, pick up on the local style and let it accentuate your African attire. 5. Develop a day-to-night style. Sometimes, your days are long but you can't do a wardrobe change. You can still go from the work space to dinner if you set it up properly. Your black or navy blue senator suit should include a full sized agbada, which would be cumbersome at work but you could put on for dinner and be very dashing. 6. Let it shine. Your style is based upon what fits best and projects an image that makes you look good and feel relaxed. If you have to fake it, then it cannot be called success. |
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