Post by ifayomi on Nov 5, 2006 2:39:18 GMT -5
SPIRITUAL DISCONTENMENT
Ela moyin Iboru, mo yin Iboye, mo yin Ibosise ogbo ato asure Iworiwofun:
Holding the greatest of Deities in the highest esteem and love Olumoran Okan, Eleda, Ela, Irunmole, and dobale to Egungun Ile.
Needing today, just to specifically to speak on the direction of Ifa in the Afrikan Diaspora and then finding a dialog to hopefully touch someones spirit to move on what is being said in this text; I find myself in a place of "spiritual discontentment".
A waterlog that has grown from the external and internal struggles that come from finding in the Afrikan Diaspora the lack of complete forms of Afrikan religious institutions. Institutions that are reminscent of those develop institution of our origins, those that have decline since the "Golden Age" of our Ancestors, yet, are there in need of a little repair, refurbishing, and in some case new constructs, in Yorubaland. Those that we are in sore need here in the Diaspora as well.
In the past few weeks, I have had to redefine my resolve in developing a voice, a written diary of what I have seen as a complacency amongst us that have a deeper understanding of Ifa corpus, as a need to "holla" at you'll to help us all find serious conversations on the and it may sound like a broken record, the worship, the education, the fellowship, the scholarship,
the meeting amongst trained Awo as summit to bring our people into a new age of Worship of Ifa. A Renaissance and reviving of True Ifa without the neo-political stances that go no where but blocks our progress.
I have written on Ile-Ites where we, Ifa traditionalist are not building nor beginning to build institutions for our people to learn Ifa corpus here in the Diaspora. There are those Awo's who are and have been moving forward in the dream and vision to bring Ifa in the Diaspora to a greater height.
But their detractors are many and the hands are few.
There have been writings in this genre and venue on many things as discussion go but with no substantial workable solutions in sight.
But I have begun to wonder if people in the Diaspora are ready to really grow up in Ifa and crack down with book, pen, in hand or our we waiting for someone else to do the work and then take a seat of complacency and lap of the rewards of some elses hard work.
My personal spiritual discontent comes from working hard to find my path in this religious tradition developing a devotion to it and find that there is little comraderie or like minds that stay the course unless I am dialogging with my brother Awo's on Ifa for the world makers, the womb women are limiting themselves into roles through which they are not being all that they can be or destined to be-THINK-Ogbe Alara-Obara Bogbe-my mother's.
The role of the life-givers is so important because we will have soon two or more generation of children who have and do not know the "church" institution and have been wrapped into the forms of Afrikan progressive thought. However, their Ifa religious and spiritual foundation is lacking sorely because no one knows how to worship properly nor find the rites and rituals to bring the desired power and empowerment to our children.
We know how to bring forth information on our past conflicts, current lacks but do we know how to pray for our children as our Elders do and have, "Olodumare, I pray for the blessings to flow unto my children, their children, and their children' children."
So, in this deliberation what do we have to offer into this blessing; to lay the foundation for them, our children to receive their blessings in life so if we must return to this place called Aiye they would have made a better place for us? What have we made in preparation of the "waking up and teaching wisdom to each other that Ifa speaks too"?
In the Ifa Odu of Obara-Ofun it speaks of deep deliberation thoroghly on any matter before going to Ifa for consultation. The need to think about the seriousness of our problems, going over each items with considerable attention. Remain focus and determined, holding to our goals and listing to only one force-Ifa. Removing any confusion and if there is still confusion, then ask Ifa for the guidance, the watchful eye and the most important Its opinion on the problems because Ifa never fails.
We have in this time opportunities arising under the Odu of the Year of Ose Biile to help think about and build in more traditional fashion a bridge of institution which will allow us as Ifa practioners and devotee's new and more develop construct of the worship module. That is if we as a people of Ifa are willing to put in the work. It will require us to lose are tendency to leaving our, " arm chair revolutionary", standards and pick up the Ifa mode of training which will show you that It has a better and more lasting solution to our problems. We had and have strategy tools that have been in place which helped the Afrikan Diaspora person to move against great odds to bring freedom in all manners of ways-thoughts and deeds. Yet, they were only strategies, only tools, not meant to be developed into ways of being, incorporated into our spiritual frame of reference.
We, have been given opportunities to discuss and have discourse about what we are to do only to find again the waterlog block our path. However, have we identified the log as part of our out-moded strategies, that we are in our own way. If we knew the worship of Ori we would see this.
My spiritual discontentment has come about when I have relied on people and not Olodumare. Making Olodumare my mother/father and my only confidant. When, I see the "ibi" of this years Odu impacting so many people and them not realizing the magnitude of Olodumare's voice speaking to us on how we can change and no one truly hearing, then I remember that a song my mother iba ara t'orun use to sing:
I Hear God
Times I'm sad and I feel all alone
Times I am weary longing for home
Times my heart aches and I'm so depressed
Times I'm burdened and so oppressed
Times I feel that I don't have a friend
Times I feel that this is then end
Then, I hear a small soft voice
I hear God....
It is just at the timing of spiritual discontentment, that we find our answers by listening to the Voice, that in its softness sings volumes in your heart. Gives you new direction and resolve to work for what Olodumare wants and not people. That just as in Ogbe Ose, Orunmila found himself left by all that he loved, friends, wives, community, only to discover himselve in Orun with Ogun. Yet, it was Ogun in his scruffy unkept state that as Orunmila healed his heart was the one who brought the people for worship.
The spiritual discontentments clarion call is an anouncement to one's spirit that something must be around the corner so to speak of a spiritual break-through. An awakening of spiritual depth and sight. It is one's Ori poking you into serious contemplation pushing one to see not with human material nature's eyes but through the lens of Ifa.
There are and will be those who will say, "what is this really about?" and I would hearald to say, watch the "counselors who did not sacrifice in Obara-Ofun", looked at those who find political agendas in the religious tradition of Ifa and not the wise spiritual confines of listening to the soft voice of the Creator, cautioning us not to seek superiority but to find respite in deliberation then going to Ifa to find the solution to your problem.
Look at their lives and see who is superior, those one's who are only interested in the culture mandates of the Yoruba people-the politics-the superficial or those who will tread the world, covered in the word of Ifa, practicing and living its laws and spirit of the law of Olodumare in all they do. Working to bring the truth of Olodumare to its people and like Orunmila found themselves herald by Ogun alone but certainly not lonely.
Obara Ofun speaks to us as thus:
Ahere oko abidi jeere-jeere
Agbalagba ejo nii idobale ara re wole
Dia fun Babalawo meta
A ki fun Olumore mefa
Nijo ti won nj ija agba lale Ife
Ebo ni won ni ki won waa see
Babalawo meta nikan ni nbe leyin ti nsebo
Nje ta lagb
Sugbon imoran koko nda
Ka too dafa
The farm house with its thatched nature
A big snake protrates and crawls about with its chest
This was the declaration of Ifa to the three Babalawo
Also to the six counselors
When fighting for superiority in Ife land
They were advised to offer sacrifice
Only the three Babalawo complied
Now who is superior?
Ifa is superior
But we ngage in wise counseling first
Before going for Ifa consultation.
Final saying in spiritual discontment is under Ogunda Meji my resolution:
In the process of doing good, the vulture became bald headed
While doing good, the Akalamogb developed goitre
Sometimes it appears like one should stop doing good
The catus did good deeds but could have no leaf
The misletoe did good deeds but had not root
These were the declaration of Ifa to Okete
Whe going to initiate Oka
Cobra, if you swall the big rat
you have done evil
Cobra, if you kill the big rat
You shall also die
Cobra, if you kill the bid rat
You have done evil
Ire gbogbo on this Ifa Ose
Also to Oriyomi, a happy birthday
Iyanifa Fayomi Falade Aworeni
Ile Iwosan Orunmila Mimo
4311 North 80th Lane
Phoenix Arizona 85033
Ela moyin Iboru, mo yin Iboye, mo yin Ibosise ogbo ato asure Iworiwofun:
Holding the greatest of Deities in the highest esteem and love Olumoran Okan, Eleda, Ela, Irunmole, and dobale to Egungun Ile.
Needing today, just to specifically to speak on the direction of Ifa in the Afrikan Diaspora and then finding a dialog to hopefully touch someones spirit to move on what is being said in this text; I find myself in a place of "spiritual discontentment".
A waterlog that has grown from the external and internal struggles that come from finding in the Afrikan Diaspora the lack of complete forms of Afrikan religious institutions. Institutions that are reminscent of those develop institution of our origins, those that have decline since the "Golden Age" of our Ancestors, yet, are there in need of a little repair, refurbishing, and in some case new constructs, in Yorubaland. Those that we are in sore need here in the Diaspora as well.
In the past few weeks, I have had to redefine my resolve in developing a voice, a written diary of what I have seen as a complacency amongst us that have a deeper understanding of Ifa corpus, as a need to "holla" at you'll to help us all find serious conversations on the and it may sound like a broken record, the worship, the education, the fellowship, the scholarship,
the meeting amongst trained Awo as summit to bring our people into a new age of Worship of Ifa. A Renaissance and reviving of True Ifa without the neo-political stances that go no where but blocks our progress.
I have written on Ile-Ites where we, Ifa traditionalist are not building nor beginning to build institutions for our people to learn Ifa corpus here in the Diaspora. There are those Awo's who are and have been moving forward in the dream and vision to bring Ifa in the Diaspora to a greater height.
But their detractors are many and the hands are few.
There have been writings in this genre and venue on many things as discussion go but with no substantial workable solutions in sight.
But I have begun to wonder if people in the Diaspora are ready to really grow up in Ifa and crack down with book, pen, in hand or our we waiting for someone else to do the work and then take a seat of complacency and lap of the rewards of some elses hard work.
My personal spiritual discontent comes from working hard to find my path in this religious tradition developing a devotion to it and find that there is little comraderie or like minds that stay the course unless I am dialogging with my brother Awo's on Ifa for the world makers, the womb women are limiting themselves into roles through which they are not being all that they can be or destined to be-THINK-Ogbe Alara-Obara Bogbe-my mother's.
The role of the life-givers is so important because we will have soon two or more generation of children who have and do not know the "church" institution and have been wrapped into the forms of Afrikan progressive thought. However, their Ifa religious and spiritual foundation is lacking sorely because no one knows how to worship properly nor find the rites and rituals to bring the desired power and empowerment to our children.
We know how to bring forth information on our past conflicts, current lacks but do we know how to pray for our children as our Elders do and have, "Olodumare, I pray for the blessings to flow unto my children, their children, and their children' children."
So, in this deliberation what do we have to offer into this blessing; to lay the foundation for them, our children to receive their blessings in life so if we must return to this place called Aiye they would have made a better place for us? What have we made in preparation of the "waking up and teaching wisdom to each other that Ifa speaks too"?
In the Ifa Odu of Obara-Ofun it speaks of deep deliberation thoroghly on any matter before going to Ifa for consultation. The need to think about the seriousness of our problems, going over each items with considerable attention. Remain focus and determined, holding to our goals and listing to only one force-Ifa. Removing any confusion and if there is still confusion, then ask Ifa for the guidance, the watchful eye and the most important Its opinion on the problems because Ifa never fails.
We have in this time opportunities arising under the Odu of the Year of Ose Biile to help think about and build in more traditional fashion a bridge of institution which will allow us as Ifa practioners and devotee's new and more develop construct of the worship module. That is if we as a people of Ifa are willing to put in the work. It will require us to lose are tendency to leaving our, " arm chair revolutionary", standards and pick up the Ifa mode of training which will show you that It has a better and more lasting solution to our problems. We had and have strategy tools that have been in place which helped the Afrikan Diaspora person to move against great odds to bring freedom in all manners of ways-thoughts and deeds. Yet, they were only strategies, only tools, not meant to be developed into ways of being, incorporated into our spiritual frame of reference.
We, have been given opportunities to discuss and have discourse about what we are to do only to find again the waterlog block our path. However, have we identified the log as part of our out-moded strategies, that we are in our own way. If we knew the worship of Ori we would see this.
My spiritual discontentment has come about when I have relied on people and not Olodumare. Making Olodumare my mother/father and my only confidant. When, I see the "ibi" of this years Odu impacting so many people and them not realizing the magnitude of Olodumare's voice speaking to us on how we can change and no one truly hearing, then I remember that a song my mother iba ara t'orun use to sing:
I Hear God
Times I'm sad and I feel all alone
Times I am weary longing for home
Times my heart aches and I'm so depressed
Times I'm burdened and so oppressed
Times I feel that I don't have a friend
Times I feel that this is then end
Then, I hear a small soft voice
I hear God....
It is just at the timing of spiritual discontentment, that we find our answers by listening to the Voice, that in its softness sings volumes in your heart. Gives you new direction and resolve to work for what Olodumare wants and not people. That just as in Ogbe Ose, Orunmila found himself left by all that he loved, friends, wives, community, only to discover himselve in Orun with Ogun. Yet, it was Ogun in his scruffy unkept state that as Orunmila healed his heart was the one who brought the people for worship.
The spiritual discontentments clarion call is an anouncement to one's spirit that something must be around the corner so to speak of a spiritual break-through. An awakening of spiritual depth and sight. It is one's Ori poking you into serious contemplation pushing one to see not with human material nature's eyes but through the lens of Ifa.
There are and will be those who will say, "what is this really about?" and I would hearald to say, watch the "counselors who did not sacrifice in Obara-Ofun", looked at those who find political agendas in the religious tradition of Ifa and not the wise spiritual confines of listening to the soft voice of the Creator, cautioning us not to seek superiority but to find respite in deliberation then going to Ifa to find the solution to your problem.
Look at their lives and see who is superior, those one's who are only interested in the culture mandates of the Yoruba people-the politics-the superficial or those who will tread the world, covered in the word of Ifa, practicing and living its laws and spirit of the law of Olodumare in all they do. Working to bring the truth of Olodumare to its people and like Orunmila found themselves herald by Ogun alone but certainly not lonely.
Obara Ofun speaks to us as thus:
Ahere oko abidi jeere-jeere
Agbalagba ejo nii idobale ara re wole
Dia fun Babalawo meta
A ki fun Olumore mefa
Nijo ti won nj ija agba lale Ife
Ebo ni won ni ki won waa see
Babalawo meta nikan ni nbe leyin ti nsebo
Nje ta lagb
Sugbon imoran koko nda
Ka too dafa
The farm house with its thatched nature
A big snake protrates and crawls about with its chest
This was the declaration of Ifa to the three Babalawo
Also to the six counselors
When fighting for superiority in Ife land
They were advised to offer sacrifice
Only the three Babalawo complied
Now who is superior?
Ifa is superior
But we ngage in wise counseling first
Before going for Ifa consultation.
Final saying in spiritual discontment is under Ogunda Meji my resolution:
In the process of doing good, the vulture became bald headed
While doing good, the Akalamogb developed goitre
Sometimes it appears like one should stop doing good
The catus did good deeds but could have no leaf
The misletoe did good deeds but had not root
These were the declaration of Ifa to Okete
Whe going to initiate Oka
Cobra, if you swall the big rat
you have done evil
Cobra, if you kill the big rat
You shall also die
Cobra, if you kill the bid rat
You have done evil
Ire gbogbo on this Ifa Ose
Also to Oriyomi, a happy birthday
Iyanifa Fayomi Falade Aworeni
Ile Iwosan Orunmila Mimo
4311 North 80th Lane
Phoenix Arizona 85033