Ifa: The Spiritual Tradition of Orisa and Ancestor Worship
Ancestor Worship, Part I
December 2017
Homage To The One Who Sends and to those who are sent! Homage to Orisa and Egun!
Ifokanbale Omo Orisa! Peace of Mind from Olodumare Children of Orisa!
Ire ati Ayo!
Good Tidings and Joyfulness!
I honor your gods, I drink from your wells, I bring an undefended heart to our meeting place. I have no cherished outcomes, I will not negotiate by withholding, and I am not subject to disappointment. I am here! And They are all here with me! Ase! Ase! Ase!
Lord of my Ancestors, I have no knowledge except that which is given to me through inspiration, that which is sent to me by way of an angel, and that which I am blessed to acquire by way of some discipline. I thank you for guiding my words, my thoughts, and my actions so that all that I say and do may serve to point the seekers in the right direction. Ase! Ase! Ase!
The Ifa Spiritual Tradition has supported the lives of the Yoruba people for thousands of years. From the Ifa perspective it has been so since the very beginning of human life and life on planet earth. According to the Ifa Tradition each individual chooses his or her destiny when they chose their Ori (head) before making their journey into this world. The destiny is not necessarily some specific accomplishment but rather whether that person is inclined to be successful or unsuccessful in this life. One who chooses a ‘good’ Ori has the ‘cards stacked in their favor’ so to speak. One who chooses a ‘bad’ Ori has the ‘cards stacked against them’ and can only increase their chances for a successful life but making appropriate Ebos (sacrifices) and seeking the guidance of Orunmila, the Prophet of Ifa and Keeper of the Secrets of Existence.
In Ifa, we believe in the existence of ‘Supernatural Forces’, ‘Spiritual Entities’ that have the capacity to influence our journey in this world. There are both good and evil Supernatural Forces. The good Supernatural Forces are the ‘gods’ and the ‘Egun’ (Ancestors) and both of these are always working to support our success in life and to protect us from the evil Supernatural Forces as long as we do not neglect to fulfill our duties to our fellow human beings, to the other creatures of the earth, to the environment, to the good Supernatural Entities, and to our Ancestors. Should we fail in our spiritual duties of daily living we can insight the displeasure, even anger of the Supernatural Entities but Ifa offers us a way to appease them through the offering of Ebos and the carrying out of spiritual rituals and ceremonies. We will discuss the evil Supernatural Forces and Entities in another Post.
There is an Ese Ifa (Sacred Verse from the Sacred Oracles of Ifa) the gives us insight into the special and supportive relationship between our Ori, our Ancestors, and the Supernatural Entities, and us.
“Osan ni o san pe,
Oru ni o ru pe,
Okunkun o kun pe;
O pa bata m’omo lese pee pee pee.
A dia fun Baalejo
Ti nt’Ikole orun bo waye.
Ba a ba lejo o,
Se b’orun eni la a baa so.
Yoo gbe o o,
Baba eni ki I gbe’ni I ti.
Yoo gbe o o,
Iye eni ki I gbe’ni I ti.
Yoo gbe o o,
Ikin eni ki I gbe’ni I ti.
Yoo gbe o o,
Ori eni ki I gbe’ni I ti.”
Translation:
"Daylight does not keep longer than usual;
Night does not keep longer than usual;
Darkness does not keep longer than it usually keeps.
He who provides a pair of sandals for a child’s feet.
Ifa divination was performed for Baalejo
Who was coming from heaven to earth.
If one has a problem,
One should take it to one’s ancestors.
He shall protect you;
One’s dead father never fails to protect one.
She shall protect you;
One’s dead mother never fails to protect one.
It shall protect you;
One’s sacred Ifa divination palm-nuts never fails to protect you.
He shall protect you;
One’s Ori never fails to protect one.”
There are numerous Ese Ifa that speak of these relationships. It is not uncommon for a devotee or seeker to come to me for divination only to discover during their reading that the cause of their problems or lack of success has to do with unfulfilled obligations to their Ancestors. Here is an example from the Sacred Oracles of Ifa of the type of difficulty that may be encountered by someone who has neglected obligations to his or her Egun (Ancestors).
“Pepe is the Ifa priest of the House;
Otita is the Ifa priest of the Outside;
It is the Ethiopian swallow who builds his nest
And curves its entrance downward.
The nest is neither on water
Nor clearly on dry land.
Its entrance just droops down in a curve.
Ifa divination was performed for Oyepolu
Offspring of sacrifice-makers at Ife
Whose mother would die and leave him
All alone in his early childhood.
When Oyepolu grew up,
He did not know the sacrifices and taboos of his father’s household.
His life became confused.
He looked for a wife to marry,
But he found none.
In addition, he had no comfort at home.
He added two cowry-shells to three,
And went to an Ifa priest for divination.
He was told that the sacrifices and taboos of his father’s household
Which he had neglected
Were the cause of his troubles.
He was told to go
To the graves of his ancestors
To beg for power and authority.
After he had done as he was ordered,
He started to enjoy his life.
He started to have money.
He had a wife.
And he had children.
He said that was exactly what his Ifa priests had predicted.
Pepe is the Ifa priest of the House;
Otita is the Ifa priest of the Outside;
It is the Ethiopian swallow who builds its nest
And curves its entrance downward;
The nest is neither on water
Nor clearly on dry land.
Its entrance just droops down in a curve.
Ifa divination was performed fo Oyepolu,
Offspring of sacrifice-makers at Ife.
Oyepolu does not know anything.
Whether palm-oil is the first thing to spill on the ground,
I do not know.
Oyepolu does not know anything.
Whether alcohol is the first thing to spill on the ground,
I do not know.
Oyepolu does not know anything.
All sacrifice-makers of heaven
Come quickly
And help to perform this sacrifice.”
The 'good' Spiritual Entities, gods (Orisa) and Ancestors (Egun) do not work against the interest of human beings and therefore, from the perspective of Ifa, they are regarded as friends, always willing to act to protect us from our own failures and forgetfulness, as well as from the evil Supernatural Powers.
To be continued:
Ref: Ifa: An Exposition of Ifa Literary Corpus, by Wande Abimbola, Chapter VI, ISBN: 1-890157-00-7
Aajiirebi! May the Unblemished Cloth of Orunmila Continue to cloth us with the Wisdom Of the Here and the Hereafter!
Ase! Ase! Ase!
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Ki Olodumare, Orisa, ati Egun fifun e ni Itona, Imoye, ati Opo Ire!
My Olodumare, Orisa, and Ancestors bestow on you Guidance, Wisdom, and Abundant Blessings!
