Eldership Revisited II Ela moyin Aboru, mo yin Aboye, mo yin Abosise, ogbo ato asure Iworiwofun: Ogbe Ka speaks to us as such on Ifa and Eldership Mo duro duro Owo mi o to sin Mo bere-bere Owo mi o to isin Opelope awon agba kan Ti won niki ndobale yeke M dobale eyeke Isin nbo si mi lowo Isin nbo si mi lenu Difa fun Ejika-gogoogo ti yio gbe Osu de gbodu Won ni ki won rubo Won gbo; won ru Nje Osu mori ro o Ki o ma dubule Iduro gangan laa ba Osu I stood for a long time But I was unable to reach the ishin fruit I bent down for a long time And I still could not reach the ishin fruit But thanks to some special elders Who advised me to prostrate myself in respect and without reservation? Then, the ishin fruit dropped into my hands And the ishin fruit dropped into my mouth This was the teaching for Ejika-gogoogo Who was going to carry Osun to the sacred grove of Ifa? They advised to sacrifice They heard and complied May Osu stand up straight? May he not lie down? Standing firm and upright is how we must always find Osu Whether it is age dominated, nor gender specific, a matter of respect and honor identifies a true elder. When issues as in this ese Ifa of Ogbe Ika of eldership are determined, it is clear that Ifa speaks to certain markers that bring eldership, whether in Yoruba land or in the rest of the world, into clarity. When a junior neither age specific nor years in receivership of religious icons) is unable to grasp certain details, knowledge, behaviors, or even understanding, it is through the kindness and knowledge, behavior, language, it is tone of voice by which the elder educates the junior. So that they will, if they received the information well and without egoic interference, receive the blessings; not only the blessing of advancement but blessings from the deities themselves. For several years now, many people to include African/Yoruba descendants living in the Diaspora have worked year after year assisting in developing relationships that were also cultural training ground to help bridge the gap of understanding between the religious culture of Ifa and Orisa and that of the Yoruba culture and other West Afrikan religious cultural experiences. In doing so, this would help blend the gap created by the Maafa (the Trans-Atlantic Slave Crossing into the New World and Trade). Culture is defined for the purpose of explanation in this post, in two areas:{a} will bring in the development, improvement or refinement of the intellect, emotions, interest, manner, and taste of refine ways of thinking, talking, and acting,{b} the presentation of ideas, customs, skills, arts ect. Of a group or people; Thus such ideas, customs, skills, arts are passed on for succeeding generations (Isese). Thus, the continuation of those people and their traditions throughout antiquity through the actions developed from the culture. The Maafa created a unique circumstance in that the customs, arts, skills, tradition were inherited by the people of the Diaspora through their kinship to the Yoruba people and other Western African people. The idea of Eldership is a human social condition and not just one celebrated by Yoruba people and their kin but by people of many lands, cultures and ethnicities. The contributions made by many women in the religious culture of Ifa cannot nor can the contributions be discounted. For to do so is denying their heritage and their efforts made that helped in our survival in foreign lands. It is an unfortunate choice of wording; if one has not investigated the many spiritual houses throughout the United States, Caribbean, South America, and even the United Kingdom’s, and Asia that still while celebrating women also denigrate their contributions. It is through the Maafa that many people are spreading not only Ifa and Orisa but also the cultural mores of a magnificent people through their children, the voice of their elders and the Holiness of Olodumare. Thus, our greatest Eldership is first to Olodumare, Ori-Isese, Ifa, Orisa, and Egungun Nla. The emotional issues of one-upmanship create the misunderstandings, insecurities; can erase the good will developed over the years. As women in Orisa and Ifa, we should and do bring the backbone of this tradition and culture. We are the same women-human who are co-creators with Olodumare. WE are the first born or first creation of Olodumare of the proto-type human being Ninibini given to Oduduwa the progenitor of humanity and the Yoruba people. Our loves, wants, desires, spiritual aptitude, needs are universal. It is through our management of our world that we will bring this tradition and culture to its greatest heights but first we must respect and care about each other. This is the first manifestation of eldership-respect. Just as Osu stands firmly and on solid ground in the frontage of the Awos home, we must court, educate, and developed our minds for the greater good of our culture and tradition of Yoruba religion of Ifa and learn more of each other’s culture. We must become iconoclastic when it comes to wreaking havoc on ignorance of who we are and how Ifa and Orisa is a veritable part of all living things. As of eldership, our conduct begins first with seeking to align ourselves first with the truth within spiritual paradigms and then pass it on to those who want it. It is remembering that in eldership there is a moral and spiritual responsibility first to Olodumare, then your family and then your community. Hopefully, living to pass on good information without rancor, distress, or envy in our hearts to our progeny is the task at hand. It is the responsibility of those who have not only years of spiritual advantage but those who possess the qualities of good character, humility and submission(Eji Ogbe) to Olodumare, (Ogbe Gunda)patience’s, composure in the face of adversity-ajogun, (Ogbe Alara)Truthfulness, honest, and courage, and( Ogbe Ate) understanding that only Olodumare can affix judgment. It is through the understanding, development of Ifa corpus in our lives that we can truly have Iwa, which is the greatest component of Eldership. Thus, thoroughly understand religion and tradition as applied to our relationship to Ifa. Eji Ogbe Ori koo da mi re Orisa ma jee n sowo asenu Adifa fun okankan lenirunwo Irunmole Nigba ti won n t’orun bo wa sile aye Ori lo koko da Orunmila si Oke-Igeti Ori koo da mi re Orisa ma jee n sowo asenu Ori koo da Osun sode Ijumu Ori koo da mi re Orisa ma jee n sowo asenu Ori koo da mi re Orisa ma jee sowo asenu Ori koo da mi re Ori lo da Obatala sode Ifon Ori koo da mi re Orisa ma jee n sowo asenu Ori koo da mi re Ori lo da awo Iya mi-aje sode Ota Ori koo da mi re Orisa ma jee n sowo asenu Ori lo da Sango sode Koso Ori koo da mi re Orisa ma jee n sowo asenu Ori lo da Oya si ile Ira Ori koo da mi re Orisa ma jee n sowo asenu Ori koo da mire re Ori ko da Ogun si Ire Ori koo da mi re Orisa ma jee n sowo asenu Ori lo da Esu si Ketu Ori koo da mi re Orisa ma jee n sowo asenu Ori koo da mi re Ori lo da Orisa-Oko Irawo-Agba Ori koo da mi re Orisa ma jee n sowo asenu Ori lo da Eegun si ile Oje Ori koo da mi re Ori Koo da mi re Ori, please bless me Divine being does not let me labor in vain Ifa was consulted for four hundred and one Irunmole When they wire to descend from heaven into the world Ori was first in stabling Orunmila at Oke-Igeti Ori bless me abundantly Do not let me labor in vain Ori bless me abundantly Ori threw and settle Osun at Ijumu Ori bless me abundantly Do not let me labor in vain Ori bless me abundantly Ori threw and settle Obatala at Ifon Ori bless me abundantly Do not let me labor in vain Ori bless me abundantly Ori threw and settled the Iyami-aje at Ota Ori bless me abundantly Do not let me labor in vain Ori bless me abundantly Ori threw and settled Sango at Koso Ori bless me abundantly Do not let me labor in vain Ori bless me abundantly Ori threw and settle Oya at Ile Ira Ori bless me abundantly Do not let me labor in vain Ori bless me abundantly Ori threw and settle Orisa Oko at Irawo-Agba Ori bless me abundantly Do not let me labor in vain Ori bless me abundantly Ori threw and settled Eegun at Oje Ori bless me abundantly Do not let me labor in vain Ori bless me abundantly Ire-O! Iya Abiye Awo Agbaye Fayomi Falade Aworeni Obafemi, Ile Iwosan Orunmila Mimo Temple 4311 North 80th Lane Phoenix AZ 85033
Posted on: Wed, 12 Nov 2014 16:58:00 +0000
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