The poor, righteous teacher is an archetype that is important to our consciousness. In life, the man who renounces the world in favor of wisdom is revered and held in high esteem. Ifa is filled with teachings about the importance of renunciation. In the Holy Odu ObaraIrosun, Obatala advises his three travel companions not to interrupt their journey in search of money.
At the same time, the archetype of the hard working, skilled expert is also very important. A man who has paid his dues and mastered his craft deserves to be paid accordingly. Consequently, Ifa provides numerous examples of why we must adhere to the law of proper compensation. In the Holy Odu IkaObara, Orunmila is advised to study Ifa so that he might prosper:
Let a Babalawo study Ifa extensively
To the point where he will be wealthy
Let an Herbalist study medicines extensively
To the point where he will be prosperous
Ifa’s messages for Orunmila
When he was advised to study the Ifa which brings prosperity
And those which bring all ire of life
He was advised to sacrifice
Those who are wicked
They will die a wicked and painful death
Mine is the Ifa which brings prosperity
- Holy Odu IkaObara
And so, it is safe to say that Orisa Lifestyle teaches devotees to seek a healthy balance between renunciation and compensation. Generally speaking, our approach is to suffer in the beginning of any endeavor so that you might prosper in the end. There are many verses of Ifa what make the formula very plain. Principal among them are the teachings of the Holy Odu OgbeIwori, one verse of which tells of Yodungbeyin (it-shall-be-sweet-in-the-end):
If you are denied your rightful share
Do not let it perturb you at all
Whatever an awo will consume
Will never be scarce at the feet of Ifa
This was Ifa's teaching to Yodungbeyin (it-shall-be-sweet-in-the-end)
The first child of Ewuro (bitter leaf)
When he was in the midst of misery and want
He was advised to sacrifice
- Holy Odu OgbeIwori
Yodungbeyin suffered in the early stages of his work, but through continued discipline, combined with sacrifice, he was able to reap the benefits of his labor. In the end - as his name implies - Yodungbeyin prospered greatly. Here, it is important to emphasize the significance of sacrifice, both in terms of ritual offerings and personal compromise.
Yodungbeyin started off working hard. He sacrificed his own comfort in order to become more proficient and to produce higher quality work. When he became impatient with the process, he went to consult Ifa, at which point he was advised to add a ritual sacrifice to his habit of hard work. Yodungbeyin was told that eventually, all of his efforts would yield prosperity for him. He complied and it was just as Ifa predicted. In the end, Yodungbeyin became a very important person in his community.
And so it is, as you mature in your practice, you grow to appreciate the positive effects of studying in the beginning. The elders say, It is in poverty that a boy learns Ifa but it is in prosperity that he enjoys old age.
The Orisa Lifestyle Academy is dedicated to supporting our students at every stage of learning and development. We offer instruction in ritual proficiency, analysis of the sacred text, as well as instruction in applying the teachings to the students' everyday lives. We do all these things in an effort to protect you from the pitfalls of poor training. The archetype of the over-ambitious novice features quite highly in Yoruba thought as well. As such, there are numerous verses that teach about the consequences of refusing proper training. Let us revisit the Holy Odu IkaObara, for example:
Ika is the Awo of Olujolu
And Olobara is the Awo of Olujosi
The Lucky one is the one given the title of Opara in Ido land
Ifa’s messages for the Youth of Ijero land
He who uses his mouth as going to call on war (against himself)
He was advised to sacrifice
I intended to call for Igun, Vulture
And not Ogun, war and uprising
Please do not carry sheaths
Do not look for arrows
What I intended to call for is Vulture
And not war and uprising!
-Holy Odu IkaObara
Here, the Youth of Ijero accidentally invoked a war upon themselves. They mispronounced an incantation by saying Ogun in stead of Igun. As you might imagine, the results were less than desirable. Nowadays, we hear new reports of well-intentioned, but inexperienced, practitioners who put the cart before the horse and try to practice things they have not been trained to do. But if you are unwilling to suffer in the beginning so that you might learn properly, then you will invariably suffer in the end for you lack of proper training and education.
Learn more about the learning opportunities available at the Orisa Lifestyle Academy.
What happens when you discover that your best isn't good enough? Many years ago, I was a tutor at a San Francisco high school where I had honor roll students who were reading on a 5th grade level and doing 4th grade math. Read that again.
Around the same time that I was tutoring I was also a student of Ifa. This was in the beginning of our exposure to the West African tradition and the overwhelming majority... like 99% of the leadership had spiritual houses, filled with godchildren, but could not recite a single verse of ANYTHING... not an oriki, not a verse of Erindinlogun, not a verse of Ifa. Their understanding of Yoruba theology was almost entirely based upon anecdotes, opinions and concepts they borrowed from other spiritual traditions. Read that again.
Most - not all - of these people were what I would call decorated underachievers. They were like big fish in a small pond. More importantly, when faced with the true assessment of their knowledge, skill and ability, most people go into strict denial. They would rather practice willful ignorance than rebuild a solid foundation.
And while the priests and priestesses in question are all well into their 60's by now, they have spawned a legacy of ignorance that is unmistakable today. Our tradition is overrun with people who have stockpiled beads, pots and titles but have never actually been subjected to direct instruction.
Without a clear understanding of what the practice truly consists of, too many of today's seekers are still confused about the differences between having an opinion and knowing the tradition. Read that again.
Ultimately, the trend of underachievement amongst Orisa devotees must be squarely addressed and corrected. Get trained!
In the School of Orisa Studies, there are five things EVERY devotee must master:
1. Worship calendar
3. Oriki Esu, Egungun, Ori, Ifa
4. Dida Obi
5. Offering omi, oti, obi, orogbo, epo
Key word, MASTER. Not exposure or familiarity, but MASTERY.
Mastery dispels superstition in the same way that light casts out darkness.
The Holy Odu OturuponOwonrin says;
"When we awaken in the morning,
we should teach one another wisdom
and not lay the foundation for foolishness.
When we have a problem,
we should consult one another and then,
if we cannot find a suitable solution,
we should turn to our ikin..."
It means that we are obliged to learn and now lead one another astray. Similarly, the Holy Odu OkanranOyeku goes on to say;
"Praises of Ifa do not let us know Ifa
Praises of Opele do not let us understand Opele"
It means that your love of the tradition is not a substitute for actual training and education.
I am looking for LEADERS who are committed to changing the world through positive influence. Is that you? If so, find out how Obafemi Origunwa and the Orisa Lifestyle Academy can take your practice and your life to the next level. Learn more: CLICK HERE
ORISA POWER COUPLES
Power couples abound in the sacred text of Ifa [Ese]. In fact, every orisa has its own divine consort. The relationships between Oya and Sango, Yemoo and Obatala, Osun and Orunmila are the most well-known.
Not only that, binary code, which is the most fundamental code of divination, is based upon the complementary nature of "twoness". For example, the most basic form of divination is a coin toss. One side is male and the other side is female. The Yoruba call it ejiwapo. The complete expression of twoness is, "Tako, tabo, ejiwapo". Maleness, femaleness, together in twoness. It means that masculine and feminine energies naturally converge and create.
Socially, people marry and raise families. Spiritually, we learn and grow. This developmental pattern is captured and revealed through the stories associated with Ese Ifa [Ifa verses]. More specifically, there are numerous stories about the marriages of the orisa. One verse tells of Oya leading Sango into battle. Another tells of Yemoo advising Obatala not to visit Sango. Still, another tells of Osunleyo saving Orunmila's life.
These stories reveal interpersonal dynamics that characterize certain couples. Oya and Sango are high powered, competitive and volatile. Yemoo and Obatala are conservative, simple and earthy. On the other hand, these stories can also be used as a framework for understanding the evolution of a couple. While Oya and Sango might represent the earlier years of a marriage, Yemoo and Obatala could represent a more seasoned couple.
The union of the divinities can also be considered as a metaphor for transformation. This is what I refer to as the mystical marriage, whose objective is to optimize reciprocal energy (i.e., feminine and masculine). Something to make note of here is that there are various expressions of feminine and masculine energies. And for every feminine energy, there is a reciprocal (masculine) energy. Likewise, for every masculine energy, there is a reciprocal (feminine) energy.
It is only through the optimization of your reciprocal energy that you experience true fulfillment.
WEALTHY QUEEN & ORUNMILA, THE PATIENT
Aiye is the world. She is the daughter of Olodumare. She contains all the secrets, wisdom and resources imaginable inside her belly. As a result, Aiye became arrogant and proud to a fault. At the height of her arrogance, Aiye felt she was too high for any man to ever see her naked.
As she aged, however, Aiye became worried that she would not have a fulfilling life and a full house. So she went to consult Ifa. They told her that she had walled herself in and become isolated. The awo told Aiye to sacrifice 200 brown rats and one waist bead on the outskirts of town.
The irunmole knew that Aiye was single. Because of her beauty and resourcefulness, they all wanted to marry her. And so, they all went to consult Ifa seeking guidance on the matter. The awo told them that anyone who wished to marry Aiye must sacrifice one brown rat and money. He must take the ebo to the outskirts of town, then hide somewhere nearby until late in the night. When the irunmole heard this, they were immediately turned off. Why should anybody go through all that trouble for an aging, difficult woman?
Orunmila heard that the irunmole had all opted out of the bid for Aiye's hand in marriage. So he went to consult Ifa as well. The awo told Orunmila the sacrifice and he complied. Very early in the morning, he went to Ejigbomekun Market to buy one brown rat. He then returned to the awo to perform the sacrifice. Orunmila carried the sacrifice to the outskirts of town and then hid nearby, as instructed.
On the exact same day that Orunmila made his sacrifice, so did Aiye. She went to the market shortly after Orunmila. As fate would have it, the rat seller had only brought 200 rats on that day, which meant that Aiye was one rat short. Still, she bought them and went to the awo to perform the sacrifice. When he learned that one was missing, he reassured Aiye to complete the offering anyway.
Aiye took her ebo to the outskirts of town. Coincidentally, she placed hers only a few yards from where Orunmila had placed his ebo. There. she was praying fervently the Olodumare and the deities that her ebo would be accepted, even though she was one rat short. Just then, Olodumare breathed life into Orunmila's sacrificial rat. It ran toward Aiye. She immediately leapt to her feet, grabbed a stick and starting swinging at it in the hopes of killing the rat so that she could complete her sacrifice. On her third attempt, Aiye's wrapper was loosened and it fell to the ground, exposing her nudity.
Orunmila, observed her waistbeads, which had one curved bead that stood out from the others. As she picked up her wrapper and tied it again, Orunmila appeared and greeted her. Aiye was surprised and she wanted to know if he had seen her naked. Orunmila replied; No, I only saw your waist beads. One in particular is curved in a particular way that makes it very unique from any others. It was then that Aiye knew that Orunmila was the right man for her.
Shortly thereafter, they were married. As his wife, Aiye showed Orunmila the secrets of the world. He became even wiser, wealthier and more powerful. Everybody was surprised and wondered how it was possible for Orunmila to marry Aiye. Likewise, Orunmila cultivated Aiye and showed her the attention she needed to flourish even more.
Ifa says that somebody will be blessed with a compatible spouse with appropriate sacrifice.
The first and deepest sacrifice is always personal. Sacrifice requires change. You must be willing to think, feel and behave differently in order to enjoy the blessings that accompany change.
ESOTERIC MOTHER & FATHER OF WISDOM
Oro Modimodi was born a princess. Her father was the king, Olowu Sako'orogbale. When she was born, the babalawo informed Oro Modimodi's parents that she was blessed with impressive spiritual capabilities. Hence, she was named Oro Modimodi, which means esoteric words. Ifa said that, when she came of age, she must not marry an ordinary man.
Oro Modimodi was not considered the prettiest, which made her envy some of her peers. Eventually, all of her friends and associates were men. They were all acutely aware of Oro Modimodi's power. Some of them, including her father, the king, collaborated with her on various projects. Consequently, Oro Modimodi helped to enrich the people in her immediate circle.
When the time came for her to be married, however, Oro Modimodi was not as fortunate. The men who knew her were all afraid of Oro Modimodi's spiritual capabilities. And so it was that the king went to consult Ifa once more and to follow up with Orunmila's claim that Oro Modimodi must marry a babalawo.
Ifa was cast and the king was asked to arrange a conversation between Oro Modimodi and Orunmila. There, they would discuss her likes and dislikes. They all complied. Oro Modimodi and Orunmila met in the palace three times. Each time, she explained to Orunmila that she would assist him and help him to achieve success. She went on to say that she needed to be pampered, adored and cherished. Finally, Oro Modimodi confided in Orunmila that she would not allow any other woman to look upon her. Any woman who defied this mandate would surely die.
Each time they met, Orunmila would confer with his senior wives. They would discuss Oro Modimodi as a member of the family. All agreed that they could accommodate her demands. And so, Oro Monimodi married Orunmila and moved into a special room in his house. Everything was fine for a time. Eventually, however, one of the senior wives decided Oro Modimodi should no longer be exempt from doing chores and being seen. She convinced the other wives to get their lamps and march down to Oro Modimodi's room. She must come out on her own or be dragged out! When they opened the door, however, they saw something unexpected. Before they could run, all three of Orunmila's wives fell dead.
When Orunmila queried Oro Modimodi about the death of his wives, she reminded him of their agreement. Orunmila and Oro Modimodi went on to perform many great things together. Oro Modimodi is what we call Orisa Odu.
The mystical marriage motif, which is pervasive in the sacred text of Ifa, attests to its symbolic significance within the psyche of Yoruba peoples. This is especially true for babalawo, who are identified in numerous texts as the only eligible spouses for a spectrum of formidable women. In the examples given above, Aiye and Odu epitomize earthly and spiritual power, respectively. Each of them is whole and complete on their own. However, to transcend and become greater than anything they can achieve individually, Aiye and Odu had to optimize their reciprocal energy through the mystical marriage to Orunmila. This is what makes Apetebii synonymous with transformation.
Finally, Orunmila is also transformed by each encounter. He experiences the value of sacrifice, attentiveness and patience as a means to gain material wealth as well as attain spiritual power.
WHO IS APETEBII?
Apetebii is the wife of a babalawo. She radiates the spirit of confidence, kindness and influence. Apetebii gets things done because she recognizes high standards and appreciates excellence. The Yoruba tell us, Akíkanjú wọgbó, o ṣòwò igba èèyàn. An illustrious person enters the forest and does enough trade for two hundred people. It means that one illustrious person accomplishes enough for many ordinary people.
Not only that, Apetebii is a leader who knows how to make us feel compelled to support her efforts and invest in her as a person. This is what prompts the Yoruba to say, Bí èèyàn-án bá ṣeun ká sọ pé ó ṣeun; bí èèyàn-án bá ṣèèyàn ká sọ pé ó ṣèèyàn; nítorípé, ohun tí a ṣe, ó yẹ kó gbeni. If a person deserves gratitude, we should say that she deserves gratitude; if a person is kindly, we should say that she is kindly, because one should reap the rewards of one’s actions. It means that a person’s goodness should be publicly acknowledged. Because she leads with love, we genuinely want to see Apetebii succeed.
THREE PROMINENT APETEBII
The Holy Odu is filled with examples of the relationship between apetebii and babalawo. At various points, Orunmila married Iwa [Character], Aje [Wealth], Ose [Devotion], and numerous princesses. In some cases, Orunmila was significantly challenged by the marriage. In others, he was blessed beyond imagination. Here are just three examples of prominent apetebii who made meaningful contributions to the life and divine mission of Orunmila:
In every instance, Apetebii is a woman whose unique identity and make ordinary men ineligible partners. The Yoruba say, Pooko nídìí, a fìhà jókòó. The coconut shell has a bottom but rests on its side. It means that unconventional people will always do things differently. Apetebii is oftentimes unconventional, even to the point of being complicated: Odu was so jealous of other women, she refused to even allow them to see her. Aiye was so headstrong, not one of the Irunmole was willing to make the sacrifices necessary to sustain her. It was only Orunmila who was capable of winning their admiration and trust.
The Holy Odu IrosunOse teaches us that Olodumare has specially blessed the union of babalawo and apetebii and characterized it as the epitome of success:
Ifa let my sacrifice be accepted
Ela let my rituals go up to the heaven above Irosun seso
Irosun seso Cast Ifa for Orunmila
And initiates Osun, the wife of Bara Agbonniregun into Ifa
On the day they were coming from the heaven above as a team to establish the foundation of the earth plane
They were advised about the earth plane where they were going
They should offer sacrifice of victory , harmony , peaceful coexistence and victory because of the witches
They would be angry with them because of the beautiful things they would to do to better the lives of humanity
They would heal the sick
The lame or the cripple would walk
Those who were afflicted with ajogun
Will see the light of Olodumare and absolute victory
The negative work of the great magician would have no evil effect on the lives of men
The sacrifice prescribed by Ifa to Orunmila and his wife would deter evil dreams
Those who intend to spoil their business or work and cooperation
Would be nailed to ground by the sacrifice
Orunmila quickly offered the sacrifice
The witches returned quickly to the middle way between heaven and the earth
That is how Orunmila and Osun achieved victory and overcame all misfortune
Then Orunmila spoke of his priest thusly;
All the paths I tread will give way to success
This was Ifa's message to Orunmila and Osun
When they were coming from the spiritual plane to the world
They intended to extend goodness to the lord of Ife and all men throughout the world
Now, witches of the universe, I give you obeisance Oh!
Yes, the witches of the world
Let my sacrifice be auspicious, and my ritual be accepted
Let my sacrifice go to the place of acceptance without hindrance
Oh ye the witches I give obeisance to you, and salute you
Oh ye the witches
Let my hand work and the work of my wife be successful and fulfilled
Oh ye witches of the universe
Oh ye witches
- Holy Odu IrosunOse
The Yoruba say, Agbe ló laró; àlùkò ló losùn. To the Blue Touraco belongs indigo dye; to the àlùko belongs camwood stain. It means each individual has his or her unique qualities. Apetebii and babalawo are an inseparable pair, who combine wisdom and compassion to govern the world with positive influence. For this reason the babalawo routinely gives thanks to Olodumare for Apetebii and sacrifices for her well being.
FULFILLMENT OF DESTINY
The Yoruba say, Orí ò mọ ibùsùn; ì bá ma tún ile ibe ṣe. The head does not know where it will finally rest; had it known, it would have tidied up the place. It means, If one knew where one’s destiny would lead, one would do whatever one could to cultivate the place. When a woman discovers that she is apetebii from heaven, it creates a unique opportunity to set the stage for the fulfillment of her destiny.
1955 was the year universal primary education started in Yoruba nation and the whole of then Western Region of Nigeria. That was the year, that ‘bully’ Awolowo forcefully enrolled all youths in the then Western Nigeria to full, free primary school. Many parents complained that they would have no help in the farm but he would not listen.
‘Where will he get the means for that gargantuan project?’ some other premiers wondered. But that fellow would not listen. Awolowo schools started in all kinds of ramshackle buildings. The children were called Awolowo children, mainly in derision, because many people just knew that they would amount to nothing. The fellow just pressed on.
As long as your right arm went over your head to touch your left ear, you are registered. That was all, no questions asked.
The Awolowo experiment produced doctors, engineers, lawyers, educators, scientists, civil servants, etc. and keeps on producing these even till today.
At present, a Yoruba child does not need to be told what the next step in life is going to be. His life is already ordered for the next twenty years and he knows that. Once he is four, five or six years old, he starts on this journey: primary school to secondary school to possibly a tertiary school.
Order leads to wealth creation and disorder leads directly to poverty.
Eku ojo awo! Eku odun o! Today, in the light of the full moon and the dawn of the Yoruba New Year, we give thanks and praise to Olodumare for the blessing of our beloved Yeye Osun.
She is the owner of wealth, the embodiment of compassion.
Her way is gentle and compelling, like the pull of the moon upon the ocean.
May we move like Osun Osogbo, the one who carries small children on her back.
Graceful mother, we salute you today.
Nothing gives us greater joy than to see you smile.
Queen of quality assurance, we appeal to you today.
May our efforts meet your standards of excellence!
In the same way that you protected Osogbo from invasion, please, empower us to protect the interests of Yoruba descendants around the world today, Iya.
Yeye Osun, who buries wealth in the river bank, grant us the WISDOM to create intergenerational wealth through investing in Black-owned companies, through creating family trusts, through becoming great entrepreneurs.
Mother of the depths, whose force is deceptively calm, I praise you today!!! I recognize your ability to move quietly, yet relentlessly.
In the same way that the river cleaves a path through the mountain, I beg you, please empower Africans around the world to cut a path to prosperity, health, victory and freedom!
Apetebii extraordinaire, preferred bride of Orunmila, I kneel humbly before you, Iya. I give thanks for your dutiful demeanor and meticulous care. Without you, we can accomplish so very little. With you, impossible is easy!
Yeye Osun, oooo!!! Whisper words of inspiration that will compel all babalawo to work ceaselessly to help bring about the Good Condition!
Obafemi Origunwa, MA | OrisaLifestyle.com
Ko gbe Apetebii, ko gbe Akapo
Bless the Babalawo's wife, bless the Babalawo's disciple
The Babalawo who teaches you is called your Oluwo. To be an Oluwo, however, is more than the mere dissemination of knowledge. As you can see from the prayer above, he is a purveyor of blessings. In this regard, your Oluwo is also your protector. When you are an apprentice, you are routinely covered in prayer and shielded by sacrifices made by your Oluwo.
The Oluwo is committed to refining his apprentices by testing them in order to discover their potential. He encourages the apprentice to aspire to a practice that can be considered complete, both inside and out. When treated well, the apprentice will transcend the ups and downs of the learning process and reach an exalted state.
In return, as an apprentice you are expected to pledge allegiance to your Oluwo. You show your Oluwo deference and respect in his presence and demonstrate the highest cultivation of his teachings in his absence.
While the apprentice is loyal to the Oluwo, the Oluwo is loyal to the teachings. Together, Apetebii, Akapo and Oluwo uphold the highest principles of Ifa.
Join me and Chief Lanre Okemuyiwa for an INVITATION ONLY conversation about Akoda & Aseda.
Odi-seere mese, the awo of Ori
They cast Ifa for Ori
When lamenting that he had not be able to site any Ire with his eye
He was advised to offer ebo
Ori it is high time for me to have financial success
It is financial success that one needs to possess
Ori it is high time for me to have compatible spouse
It is compatible spouse that one needs to possess
Ori it is high time for me to have good children
It is good children that one needs to possess
Ori it is high time for me to have all Ire of life
It is all Ire of life that one needs to possess
It is through the power of 200 Akisan leaves
All my matter shall not but turn to success
- Holy Odu ObaraIrete
Mental energy is the matrix for physical, emotional and spiritual energies. It is symbolized by orí, the head. Here, it is important to note that “the Yorùbá do not use orí in entirely the same way as the English word head is conceived of by [the native] speakers of English. In fact, apart from its conceptual meaning of head, orí has no direct translation in English. Thus, any understanding of the ‘phenomenon’ beyond the physical and literal meaning would be achieved only through recourse to the cultural perspective – the viewpoint of the present description.”
Thus, there are two dimensions of orí, which are known as orí ode and orí inú. Orí Ode is the physical head. It is highly valued because of its social and biological importance as a site of perception, communication, and identity. Orí ode is regarded as the outer shell for orí inú, the inner head. While orí ode governs everything anatomical and psychological, orí inú governs every- thing subtle, energetic and metaphysical. Likewise, orí inú is synonymous with ìwà, or nature/character. Ultimately, òrìsà lifestyle seeks to establish and maintain harmony between the two aspects of orí. However, there is a frequently recited prayer that reminds us that orí inú is the greater of the two; it says Ori inu mi ko ma ba ti ode je, which means “May my inner head not spoil my outer one.”
Orí organizes mental energy primarily through images that carry meaning, facilitate imagination and enable learning. Images provide frameworks for perception. We hold mental images of how we want to perceive ourselves and our environments. Similarly, we hold mental images of how we want to be perceived by other people. Here, it’s important to note that orí ode gathers and organizes images from the external world. Likewise, orí inú images gathers and organizes images from the internal world. 
Obafemi Origunwa, MA | ObafemiO.com
 Origunwa, Obafemi. Fundamentals of Orisa Lifestyle Pg 40
APPRENTICESHIP MINDSET: THE STUDENT LOVES THE TEACHER
I will never forget the day I met my first teacher, Babalade Olamina. I had just finished running scales on my cornet at Pasadena City College. At that time of my life, I had been avidly reading anything I could about Yoruba civilization. Even more importantly, however, I was expecting my first child.
The ancestors knew I would need someone very special to escort me into the realities of becoming a BABA, and so they sent Babalade, the best teacher in the world. He had travelled the country as a jazz musician, hung out with Fela Kuti in Nigeria, learned to carve in Oyotunji and was well-versed in Eastern philosophy.
Babalade was the only person I had ever met who fully understood the scope of my thoughts and ideas. He would answer my relentless torrent of questions and listen to my far fetched ideas about Yoruba identity. When I would get too far out there, he would say something like, "That and a plane ticket will get you to Paris" or "Oh, you're being creative again..."
Not surprisingly, the name Babalade means, "Father confers a crown." Babalade conferred upon me the highest crown any man could ever bear; fatherhood! To do so, he taught me so many important lessons, the most memorable of which was a simple statement he made in passing one day: "The first person I ever saw wear an agbada was my daddy!"
On the day of my own naming ceremony, Babalade and my father sat on the couch talking, while I scrambled around, looking for the ingredients that Babalade had told me to gather for the occasion. Somehow, their conversation descended upon Viet Nam, where Babalade's elder brother had given his life in the armed services. As fate would have it, they discovered that my father had prepared his corpse.
And so, on the day that my teacher was preparing me to guide my first born son, I learned that my father had supported my teacher's elder brother on his way into the realm of the ancestors.
The admiration, love and respect that I have for Babalade extends to my feelings about Orisa Lifestyle overall. As my first teacher, he is synonymous with the tradition in my mind.
The teachings of Holy Odu OwonrinMeji inform us this way:
Iba Araba l'ale Ife
Mo juba Ogubona
Afeyiti mo dase
- Odu Mimo OwonrinMeji
I pay homage to my father
Homage to my mother
Homage to my Oluwo
Homage to Arábá of Ife
Homage to Akoda
Homage to Aseda
I pay homage to Ojugbona
Unless I act without recognition and homage to elders and spiritual forces
May I succeed in all I do
- Holy Odu OwonrinMeji
AKODA & ASEDA: Chieftaincy Tiles
In the kingdom of Ile Ife, there are sixteen preeminent babalawo, called the Awoni, priests of the Oni. Every Yoruba kingdom has its own cadre of babalawo, who rank above all others. In Ife, an Awoni must be an indigene of that kingdom. Each Awoni bears a title and carries out specific spiritual duties in service to the palace. Among them are the Akoda and Aseda.
AKODA & ASEDA: Praises of Olodumare
By some accounts, Akoda and Aseda are oriki Olodumare. This is further reinforced with the opening lines of Ijuba, which say:
Mo júbà Akoda Ayé
I pay homage to He who created earth
Mo júbà Aseda Orun
I pay homage to the controller of heaven
AKODA & ASEDA: Orunmila's Sons and His First Students
According to other accounts, Akoda and Aseda are Orunmila's first students. The Holy Odu OgbeAte says:
Ogbe waa te k'ara o ro wa
Ogbe, come be initiated in order to be comfortable
Mo gba, mo te ni iregun Ifa
To take the hand of Ifa and then be fully initiated is the pride one has in Ifa
Dia fun Orunmila
Cast ifa for orunmila
Baba yoo te omo re ni ifa...
baba planned to initiate his child into ifa
The verse goes on to say:
Orunmila lo te Akoda
Orunmila initiated Akoda
Orunmila lote Aseda
Orunmila initiated Aseda...
The Holy Odu OgundaBede goes on to reinforce the idea that Akoda and Aseda are, in fact, the sons of Orunmila:
Oju ririri, oju oku irikuri
Enu fofofo, enu oku ifokufo
Adifa fun Orunmila,
Nigba ti baba foju sogbere omo,
ebo won ni ki baba kowase
baba gbebo, orubo
Nigba ti o maa bi
obi AGBONGBON ofi se ekerin won.
Nje ari AKODA ari awo
Ari ASEDA ari awo
Ari ARIWONIYANGI ari awo
Nigba ti ari AGBONGBON lawo pe.
The eyes have witnessed many bad things
The mouth has mentioned many rubbish words
Cast ifa for ORUNMILA
When he had no children
He was advised to make a sacrifice and he did
When he was going to give birth,
He first gave birth to Akoda
Next he gave birth to Aseda
Later he gave birth to Ariwoniyangi
And lastly he gave birth to Agbongbon
Therefore whenever you see Akoda and his other brothers,
then you have seen it all
Where ever you see the four combination
Ifa is complete
Wisdom is complete
If we accept the assertion that Akoda and Aseda praises of Olodumare, chieftaincy titles or sons of Orunmila, it is clear that they are essential to the structure and practice of Ifa. This is underscored by the way that Akoda and Aseda are mentioned in an oriki Ifa, which tells us:
Akoda ti nko gbogbo aiye ni Ifa
Akoda, who taught Ifa to the world
Aseda, ti nko gbogbo agba ni imoran
Aseda, who taught understanding to the ancients
In the spirit of teaching, please join Obafemi Origunwa and Chief Lanre Olaifa Okemuyiwa in an exclusive conversation:
The True Identity of Akoda and Aseda: Rediscovering the Apprenticeship Mindset
Magnetism is the result of your spiritual vitality. In order to radiate and attract beauty, power, wealth, and love, you have to be connected to the source of those energies. Contrary to popular belief, merely having beads, pots and titles is not enough to create such a connection. Simply participating in rituals, carrying charms and consuming concoctions is not enough either.
Anybody who is truly committed to your development within Orisa Lifestyle will tell you that the tradition of daily devotion is one of the single most powerful tools for improving your spiritual connection. Even if you are brand new to Orisa Lifestyle, it won’t be long before you hear something about the relationship between the Orisa and the days of the week. And while each tradition has its own variation of the worship calendar, they all serve the same purpose, which is to guide your daily devotion.
Daily devotion will invite orderliness, patience, and a sense of clarity into your life. After being a professional teacher for more than 20 years, I know that personal energy is radiant and open by nature. No matter what your spiritual discipline has been, I can say without hesitation that you have a certain level of magnetism that draws people and experiences to you all the time. The challenge is learning to harness that power and let it be governed by something greater than your ego and emotions.
Stated another way, you may have an emotional predisposition that tends towards unhappiness or doubt. Likewise, your emotional predisposition may be aimlessness or entitlement. Over the years of returning to this emotional default, you don't have to exert much effort to go there and stay there for as long as you like. Your emotional disposition becomes second nature. Eventually, it shows up in your body language, your tone of voice and the overall vibe you emanate.
QUESTION: Are you confident in the vibrational message you're sending? Is it saturated with your inspiration?
Think of your emotional predisposition as a telescope. Looking at a telescope and exploring all its parts could be quite interesting. But that's not the true function of a telescope! You're supposed to use a telescope to see the cosmos. Likewise, your emotions are meant to facilitate your connection to something greater than yourself. Adopting an appropriate daily routine is certainly one of the most grounding and nurturing things you could do for yourself. It will break the cycle of emotional predisposition by creating opportunities for you to stop looking AT your emotions and start looking THROUGH them.
The Orisa Lifestyle Academy has developed a number of resources to help you create and implement a personalized daily devotion.
Our resources are organized to help you to perfect five practices associated with daily devotion:
Because the spirit of daily devotion is to support your alignment with destiny, the best starting place is your present path of transformation (if you don’t know yours, consult Ifa for guidance). Even if you're uncertain about your path of transformation, you can still develop your spiritual practice responsibly. This can be accomplished by getting properly trained by a qualified teacher.
Ultimately, having a sense of routine from one day to the next is almost as important as perfecting the five practices. I recommend that you approach this process with a sincere commitment to continuous improvement, no matter how small or large. After having helped so many devotees establish their practices, I know that even the most humble effort to embrace a routine is likely to have a positive impact on your life and the lives you're destined to serve. For the very best results, approach your daily devotion with joy; be nourished by the process and add more to your routine as you feel truly inspired to do so. As you grow, so will your daily practice.
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.
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
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.
Carr, Andrew. A Rada Community in Trinidad
During the full moon of November 2018, I visited with the illustrious, Senator Barbara Burke, who introduced me to a particular ceremony, called mourning. Although she did not give any concrete details, I was instantly intrigued by what I heard. For example, both Orisa devotees, as well as Spiritual Baptists participate in the mourning rituals. In fact, it is through mourning that a person might discover his or her path of devotion. I distinctly recall Senator Burke telling me that, if you come out marching, you're a Baptist and if you come out dancing, you're an Orisa person.
Beyond those two general designations, the mourning ceremony also shapes and defines a person's role and responsibilities within the spiritual community. For example, within the Spiritual Baptist community, one might be a Leader, a Mother, a Shepherd, a Pointer, a Nurse, a Prover, a Captain or a Teacher, each of which has its own ritual and mundane responsibilities. In any case, however, these positions and duties are acquired during the mourning ceremony.
Morning is characterized as ritual process involving sensory deprivation and isolation. It may be as short as three days and as long as twenty one days. During this time, the worshipper participates in an orchestrated series of relentless spiritual exercises, that include fasting, prayer, song, chanting and meditation. The proper combination of these elements induces a prolonged dream state, wherein the worshipper travels in what might be called a vision quest.
As a babalawo, I naturally wondered about any correlations between Ifa and the mourning ceremonies. There is a verse, taken from the Holy Odu OyekuBaturupon, wherein Orunmila was on the verge of taking a spiritual journey. They promised Orunmila that he would bring honor back from the other side of his travels. However, before embarking upon his journey, Orunmila should sequester himself and remain indoors for seven consecutive days. After that time, he would be ready for a successful and prosperous journey.
In another verse from that same Odu, Orunmila was visited by a nightmare. In response, he went to consult Ifa, at which time he was told that Death, Sickness, Litigation and every type of adversity were after him. The awo told Orunmila to sacrifice. Not only that however, they advised Orunmila to deliver his sacrifice while wearing filthy, ragged clothing. They told him to dance like a madman when bringing the sacrifice to Esu.
A third verse of he Holy Odu OyekuBaturupon tells of the time when one hundred fifty drums were going to celebrate the ancestral festival at Oyo. All of the drums refused to sacrifice, except Dundun. And so it was that Dundun performed the proper sacrifice and returned from the festival with honor, being hailed as the king of drums!
On the New Moon of July 2019, my student, Fayinde and I went to the St. Philomena Orisa Healing School in Lavantille, Trinidad to participate in the mourning rites with Bishop Preston Williams. During our seven day sojourn, we heard several names for the ritual space where the ceremony took place: "mourning ground", "court", "the grave" and the "throne of grace" are those that I can recall at the present moment. In any case, mourning is - without question - an intensely arduous and challenging ceremony to endure. As implied by the Holy Odu OyekuBaturupon, it requires hours of strenuous dancing to drums. After a few days on the ground, our clothes became filthy and ragged. Still we danced ourselves into a frenzy of exhaustion that approached delirium! That being said, it is common for people to repeat the ritual up to twenty one times!
Mourning is said to have four main parts: the "pointing", the "spiritual travels", the "rising" and the "coming out". During the "coming out" ritual, the nurses will bring the spiritual travellers out, before the full congregation for another round of prayers and songs.
Again, I am reminded of the wisdom of Ifa. This time, the Holy Odu Iretengbe teaches us: Let us pretend to stumble, to see who will catch us. Let us pretend to fall down to find out who will pick us up. Let us pretend to be dead, to know who shall come to MOURN us. When Orunmila suspected that his spiritual community was insincere, he put them to the test. Orunmila pretended to die. He disappeared from sight. While he was gone, his apprentices, colleagues and fellow divinities showed up at his house, one by one. Each of them said a word of condolences to Apetebii Osunleyo. After doing so, they would say how Orunmila owed them something or another. It was only Esu who proved himself to be sincere. And so, Orunmila and Esu become inseparable companions.
When Fayinde and I were presented to the community in Lavantille, we were also fortunate to have the presence of an African American professor and pastor, who happened to be completing a tour of African spiritual centers in the diaspora. It was a very pleasant surprise to have him speak and pray on our behalf.
The highlight of the "coming out" ritual is when the travellers reveal their "tracks". This is the time when we gave abbreviated summaries of our visions and listened to the interpretations given by the elders in the congregation.
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
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
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  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 
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 . 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. 
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 . 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]
 Laín-Entralgo P. Historia de la medicina. Barcelona: Masson; 2006
 Castiglioni A. Encantamiento y magia. 2 ed. México DF: Fondo de Cultura Económica; 1991
 Laín-Entralgo P. Historia de la medicina. Barcelona: Masson; 2006
 Gargantilla P. Manual de historia de la medicina. 4 ed. Málaga: Grupo Editorial 33; 2015
The religion is a distraction, when taken out of cultural context. Likewise, spirituality is no better than fool's gold, when it is not firmly hitched to practical application.
The best and brightest among us cannot accept religion as it has been presented. Our most productive members will always reject the wishy-washy brand of spirituality that has been promoted until now.
If we the devotees, are sincere about our spiritual convictions - that is, if we honestly believe that people's lives will be improved by ritual, ceremony, prayer and meditation - we must also accept responsibility for making the value of spirituality visible and self evident.
The question you should be asking right now is, "HOW? How do we demonstrate the true value of spirituality?" Ironically, the heights of spirituality begins and ends with HUMANITY. People are people because of other people.
I am reminded of at least 21 verses of Ifa wherein the babalawos exclaim to the protagonist, Iwo loò sèèyàn [You are not humane]. They don't say, You are not pious. They don't say, You do not recite your oriki well enough. They do not say, Your meditation is not deep enough. They say, You are not humane.
Here, it's CRUCIAL to emphasize the key word in the declaration, Iwo loò sèèyàn [You are not humane]. The key word is èèyàn, which is synonymous with ENIYAN, human being. More precisely, ENIYAN literally means, The chosen one.
Ifa teaches us that human beings were created and chosen by Olodumare for one purpose, which is to bring about the Good Condition. What is the Good Condition?
...A world where there will be full knowledge of all things,
joy everywhere, life without anxiety or fear of enemies,
attack from snakes or other dangerous animals,
without fear of death, disease, litigation, losses,
wizards, witches or Esu,
danger of accidents from water and fire,
without fear of misery or poverty...
- Holy Odu IrosunIwori
All these objectives can and will be achieved to the extent that all devotees commit to SERVICE, SERVICE and more SERVICE. Let your religiosity and spiritual elevation make you a better SERVANT. Let your goal be to improve the quality of your service by measurable, tangible increments.
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
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.
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. 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
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
 Agboola, Awodiran. Personal conversation.
 Agboola, Awodiran. Ifá Ohun Ijinle Aiye
 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
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”.