Post by ifayomi on Aug 25, 2006 10:06:18 GMT -5
UNITY
We were taken from our land of many beautiful black nights,
Shared putrid sickness ridden boats with familiar strangers
Who looked like us but spoke in different songs
Keke facial mark said they came from other places
Our darkness of skin bore familiar spaces
They, too were children of the land of many beautiful black nights
We were forced to leave our land of many beautiful black nights
Not knowing our twin plights
Did leave our mother and fathers
Standing on distant shore crying
Beating chest and wailing
For the lost children stolen from their arms
The Ebo made by two infamous ajogun
Would steal our sight
Our language
Our songs
Our Irunmole
Yet, Not Our Destinies
Yet, not from our minds
Yet, not from our inner spirit
The twin's ajoguns named Colonialism and Slavery
Both qualified their destinies by doing Ebo
Coming in to the world destined to either break
The spirits of a beautiful people
Or die trying
Yet, there is a hidden song in Ose Meji
Which sings of another laurel
As the Ibeji's of Colonialism and Slavery did ebo
Unity's children bow before the Babalawo's of Orun
Gathering the items of their ebo
Went before Ifa with their free will gifts
Esu protects them, when their destiny's foes
Unity's children
The ones from the land of many black and beautiful nights
Came protected from the ajoguns of colonialism and slavery poisonous arrows and bows
Ose Meji sings to the children of the land of many beautiful black nights
A song that upon an outsiders view
Would seem a song of only tragedy and doom
The Odu Ifa gave their generations of hope
Of seeing the land of many beautiful black nights again
Reuniting again with the children that colonialism was left to destroy
Where the ajogun Slavery sent Unity's children to the lands of evil strangers and false gods
UNITY
Eventually turning the master's minds to praising their names
Mimicking their speech, dance, song and more
Loving them and not knowing why
It was the power called Ase of Ifa-the divination cast on the Aseda's skies
That brought the children left on the land of the beautiful black nights and the ones sent away
Reuniting back by initiations to Ifa spiritual ways
Which brought Unity's children home to stay
For it was the ebo complete by Colonialism and Slavery
That bought the children of the land of many beautiful black nights
But it was Unity's children ebo that save them all with Ifa's sight
Ose Meji says this
Ifa pe oun koo eleyiun la
Ifa says he would take this person to a place of safety
He should perform sacrifice for the same
Agoro inuu won ni o je a ba won pe
The evil thought in their heart does not make us to assemble with them
Iwa ikaa won o je a ba won to po
Their wicked act does not allow us to associate with them
A difa fun Yerepe
Cast divination for the Nettle
Eyi tii sore igi oko
The close friend of the forest tree
Oun gbara oun kale lowo aye bayi
'Would I extricate myself from the captive of man?
Won ni o rubo
They asked him to perform sacrifice
Won ni ko ru Opolopo abere
He was asked to offer many needles
Yerepe si gbebo nbe
The Nettles heard about the sacrifice
O rubo
And performed it
Ota o le sun mo igi ti Yerepe ba di mo
No enemy can move near the Nettles
Igi ti Yerepe ba di mo
And no one can move near the tree on which the Nettles hang
O digi agbala
All the trees that Nettle attach to
Kerikeri kan o le ke e mo
All of them would become saved
Ifa nikan ni o moo gba wa la
It is Ifa alone that would save us
UNITY
We are now embarking upon times of great and wonderful changes in the world of the "Children from the land of beautiful black nights. One of the changes is that we are experiencing, after the work of many pioneers of Ifa works, is the unification of our people. The people of Ifa, we bear strange marks
of those changes brought by our tragedies and perils through out the years of ignorance and lack of information. But here we are in celebration of our Deity Olodumare, the Irunmole, Ori, and our Egungun Ile learning and developing with growth that only Ifa could generate.
This year's Odu Ifa Ose bii- le speaks of a person -priest named Oyepolu, who though born of the tradition of Ifa worship yet because his parents died when he was very young and he was left without guidance in the ways of his ancestors. This person was so distraught over the idea that upon his return to his homeland was ask to officiate in the tradition of his father in the capacity of a priest of Ile Ife.
Oyepolu prayed to Olodumare and Ifa to help him because he was ignorant in the ways of his ancestors, in the ways of Ifa. He was afraid of hurting his people because of his lack of knowledge.
Never witnessing the ceremonies or even knowing how to cast or imprint Odu Ifa, he was advised by the other priest and Ifa itself to do the work anyway. He was told that Akoda would accept the offering from him. They told him that Aseda would take it to the door of heaven itself.
We the children of the beautiful black nights are Oyepolu coming back home being unified by Olodumare with our people. Bringing a wealth of knowledge of another world, a development of our combined story's to create a world where Ifa is the ultimate and rightful King.
We must at this juncture begin to understand the gifts of spiritual power that we all have within our DNA. We must begin to now train and hone our skills to bring the worship of Olodumare to our children. Removing them from the negligent influences of the world. Restoring in their minds the grace of Ifa and the wealth that is ours because we, in our heart, minds and spirit are practicing good Ifa.
Wherever Yoruba people are is Yoruba land. We are in Nigeria, Benin Togo, Ghana, South African, North African, South America, Caribbean, North America, Central America, Mexico, Cuba; we are even in China in lands distant and apart with the exception of the common denominator Ifa.
We now must continue our studies of Ifa but more important is we must truly understand the principles of worship, faith, and service to Olodumare. We must truly begin to know Ifa. The history not the His/story but the whole story of the people of Ifa whose shrines, artifacts and culture was altered in order to conquer them and take away their greatest resource-its people. How colonialism and slavery's ebo work for a short time but again Ifa proves to us that evil never outweighs that which is righteous and good.
We have, coming into place the International Council of Ifa Religion, International Ifa Institute as a worldwide entity as a broker for Ifa to assist in developing all its people in the ways of their ancestor even more than what they all remembered. You see the children of the beautiful black nights remember the rituals, songs, and dances of their ancestors but now they're entire story are being told to them with added pieces to the puzzle. Each of the Unity's children those who left the land and those who stayed have parts of the whole worship service now to be put in its whole place.
Adding praises of Oriki's, language, movements which explain why Orunmila did rituals this way or Osun was more Odu than you would know, or Awon Iyami Wa Iyami Osoronga and Yewajobi are the progenitors of Aje in more comprehensives ways that are not evil but powerful synergies completing the Human conditions and joining the children of the beautiful black nights back together because of an Ebo completed in Heaven.
Copyright©2006
Iyanifa Fayomi Falade Aworeni
Ile Iwosan Orunmila Mimo
4311 North 80th Lane
Phoenix Arizona 85033
6223.849.7179
We were taken from our land of many beautiful black nights,
Shared putrid sickness ridden boats with familiar strangers
Who looked like us but spoke in different songs
Keke facial mark said they came from other places
Our darkness of skin bore familiar spaces
They, too were children of the land of many beautiful black nights
We were forced to leave our land of many beautiful black nights
Not knowing our twin plights
Did leave our mother and fathers
Standing on distant shore crying
Beating chest and wailing
For the lost children stolen from their arms
The Ebo made by two infamous ajogun
Would steal our sight
Our language
Our songs
Our Irunmole
Yet, Not Our Destinies
Yet, not from our minds
Yet, not from our inner spirit
The twin's ajoguns named Colonialism and Slavery
Both qualified their destinies by doing Ebo
Coming in to the world destined to either break
The spirits of a beautiful people
Or die trying
Yet, there is a hidden song in Ose Meji
Which sings of another laurel
As the Ibeji's of Colonialism and Slavery did ebo
Unity's children bow before the Babalawo's of Orun
Gathering the items of their ebo
Went before Ifa with their free will gifts
Esu protects them, when their destiny's foes
Unity's children
The ones from the land of many black and beautiful nights
Came protected from the ajoguns of colonialism and slavery poisonous arrows and bows
Ose Meji sings to the children of the land of many beautiful black nights
A song that upon an outsiders view
Would seem a song of only tragedy and doom
The Odu Ifa gave their generations of hope
Of seeing the land of many beautiful black nights again
Reuniting again with the children that colonialism was left to destroy
Where the ajogun Slavery sent Unity's children to the lands of evil strangers and false gods
UNITY
Eventually turning the master's minds to praising their names
Mimicking their speech, dance, song and more
Loving them and not knowing why
It was the power called Ase of Ifa-the divination cast on the Aseda's skies
That brought the children left on the land of the beautiful black nights and the ones sent away
Reuniting back by initiations to Ifa spiritual ways
Which brought Unity's children home to stay
For it was the ebo complete by Colonialism and Slavery
That bought the children of the land of many beautiful black nights
But it was Unity's children ebo that save them all with Ifa's sight
Ose Meji says this
Ifa pe oun koo eleyiun la
Ifa says he would take this person to a place of safety
He should perform sacrifice for the same
Agoro inuu won ni o je a ba won pe
The evil thought in their heart does not make us to assemble with them
Iwa ikaa won o je a ba won to po
Their wicked act does not allow us to associate with them
A difa fun Yerepe
Cast divination for the Nettle
Eyi tii sore igi oko
The close friend of the forest tree
Oun gbara oun kale lowo aye bayi
'Would I extricate myself from the captive of man?
Won ni o rubo
They asked him to perform sacrifice
Won ni ko ru Opolopo abere
He was asked to offer many needles
Yerepe si gbebo nbe
The Nettles heard about the sacrifice
O rubo
And performed it
Ota o le sun mo igi ti Yerepe ba di mo
No enemy can move near the Nettles
Igi ti Yerepe ba di mo
And no one can move near the tree on which the Nettles hang
O digi agbala
All the trees that Nettle attach to
Kerikeri kan o le ke e mo
All of them would become saved
Ifa nikan ni o moo gba wa la
It is Ifa alone that would save us
UNITY
We are now embarking upon times of great and wonderful changes in the world of the "Children from the land of beautiful black nights. One of the changes is that we are experiencing, after the work of many pioneers of Ifa works, is the unification of our people. The people of Ifa, we bear strange marks
of those changes brought by our tragedies and perils through out the years of ignorance and lack of information. But here we are in celebration of our Deity Olodumare, the Irunmole, Ori, and our Egungun Ile learning and developing with growth that only Ifa could generate.
This year's Odu Ifa Ose bii- le speaks of a person -priest named Oyepolu, who though born of the tradition of Ifa worship yet because his parents died when he was very young and he was left without guidance in the ways of his ancestors. This person was so distraught over the idea that upon his return to his homeland was ask to officiate in the tradition of his father in the capacity of a priest of Ile Ife.
Oyepolu prayed to Olodumare and Ifa to help him because he was ignorant in the ways of his ancestors, in the ways of Ifa. He was afraid of hurting his people because of his lack of knowledge.
Never witnessing the ceremonies or even knowing how to cast or imprint Odu Ifa, he was advised by the other priest and Ifa itself to do the work anyway. He was told that Akoda would accept the offering from him. They told him that Aseda would take it to the door of heaven itself.
We the children of the beautiful black nights are Oyepolu coming back home being unified by Olodumare with our people. Bringing a wealth of knowledge of another world, a development of our combined story's to create a world where Ifa is the ultimate and rightful King.
We must at this juncture begin to understand the gifts of spiritual power that we all have within our DNA. We must begin to now train and hone our skills to bring the worship of Olodumare to our children. Removing them from the negligent influences of the world. Restoring in their minds the grace of Ifa and the wealth that is ours because we, in our heart, minds and spirit are practicing good Ifa.
Wherever Yoruba people are is Yoruba land. We are in Nigeria, Benin Togo, Ghana, South African, North African, South America, Caribbean, North America, Central America, Mexico, Cuba; we are even in China in lands distant and apart with the exception of the common denominator Ifa.
We now must continue our studies of Ifa but more important is we must truly understand the principles of worship, faith, and service to Olodumare. We must truly begin to know Ifa. The history not the His/story but the whole story of the people of Ifa whose shrines, artifacts and culture was altered in order to conquer them and take away their greatest resource-its people. How colonialism and slavery's ebo work for a short time but again Ifa proves to us that evil never outweighs that which is righteous and good.
We have, coming into place the International Council of Ifa Religion, International Ifa Institute as a worldwide entity as a broker for Ifa to assist in developing all its people in the ways of their ancestor even more than what they all remembered. You see the children of the beautiful black nights remember the rituals, songs, and dances of their ancestors but now they're entire story are being told to them with added pieces to the puzzle. Each of the Unity's children those who left the land and those who stayed have parts of the whole worship service now to be put in its whole place.
Adding praises of Oriki's, language, movements which explain why Orunmila did rituals this way or Osun was more Odu than you would know, or Awon Iyami Wa Iyami Osoronga and Yewajobi are the progenitors of Aje in more comprehensives ways that are not evil but powerful synergies completing the Human conditions and joining the children of the beautiful black nights back together because of an Ebo completed in Heaven.
Copyright©2006
Iyanifa Fayomi Falade Aworeni
Ile Iwosan Orunmila Mimo
4311 North 80th Lane
Phoenix Arizona 85033
6223.849.7179