Owonrin Meji: As Documented by Baba Ayo Salami (Ibae), With Interpretations by Awo Falokun Fatunmbi

Lean on me
Such that I could lean on you
As Nettles do lean on wild grasses
We should learn to lean on each other

Commentary:  Owonrin brings the internal chaos and confusion that leads to personal growth.  Ifa teaches that the ori that creates a problem is never the ori that fixes a problem which is why Ifa extended family stresses the importance of elders.  An elder who has fixed a problem in their life has the medicine to fix that problem form the next generation.  This process is called spiritual guidance.

Cast divination for Siejide;
That would take to commerce as a means of
Livelihood.

Commentary:  the Odu is addressing the issue of clearing away confusion in order to be effective in the process of creating abundance.

Siejide; was however the daughter of the king of Òyó
She specialized in marketing
She had traded and traded
She could not record good sales
She then added two cowries to three
And went to Òrúnmìlà

Commentary:  The client here has resources and opportunity but is not using them effectively.  Adding two cowries to three means the client realized she had a spiritual problem related to her work in an ineffective business so she saved her money and went to the diviner for guidance.

She called on the priests Owon Owo laa na wo; mini
The priests Owon Owo la; na wo pesun
The priests Nto ba won laa pe niyan
That the three of them should cast divination, using
Ìbò for her

Commentary: the client is consulting three diviners stressing the value of solving an internal problem with the assistance of elders.

Siejide, they called her attention
You have traded and traded, you have no sales is
your reason for consulting Ifá
‘Offer sacrifice’, they advised
‘You will record sales in your trade.
Siejide then performed the sacrifice
She finished observing the sacrifice and started
having riches

Commentary: when the verses of Odu Ifa refer to making sacrifice, they are not necessarily referring to the offering.  In this instance the sacrifice is letting go of the ineffective behavior.

She was dancing and rejoicing
She was praising her Babaláwos
Her Babaláwos were praising Ifá
She said it was as her Babaláwos had said
Lean on me
Such that I could lean on you
As nettles do lean on wild grasses
We should lean on each other
Cast divination for Siejide
That would take to commerce as a means of
livelihood
The one that was also the princess of the king of Òyó
Sacrifices is the way out, they had prescribed
Therefore come and buy of the articles of the king’s
child
You should all crowd together to buy the scarce
commodity
Come and buy of the commodities of the child of the king.

Commentary:  These lines are the oriki ire, they re-confirm the idea that the client has the resources to create abundance but was not using them effectively. In a metaphysical sense Owonrin is the source of the confusion that leads to elevation.  The reason we experience confusion in the process of elevation is because embracing good fortune involves letting go of old habits that do not serve us well.  This process is literally the death of the old self and in the human condition the death of the old self frequently meets with opposition.  That is why we have a community of elders who reinforce positive change in our life.

As a topographical metaphor chaos is part of the structure of the universe.  Science teaches us that when something appears to be in  a state of chaos, we can see order in the chaos if we get a new perspective and view the chaos from a distance.  Chaos is simply a state of change and change inevitably leads to resolution.  By viewing chaos from a distance we can anticipate and guide the chaos into a new state of organized complexity.

Ire
Awo Falokun Fatunmbi

Obara Meji As Documented by Baba Ayo Salami (ibae), with Interpretations by Awo Falokun Fatunmbi

Osolo the priest of Awòn
Casts divination for Awòn
On the day he was going to wash his Orí of wealth in
the river

Commentary:  Obara is the Odu that incarnates humility in the struggle with arrogance.  For those who are struggling to find abundance cleaning away the negative effects of arrogance is the first step towards accessing your ability to create abundance.

Would it be easier for me? He asked
They told him that it would be easy for him
But he was advised to perform sacrifice to Òsun

Commentary:  Osun as the wife of Sango creates a balance between the strong leadership skills of Sango that can lead to arrogance and the generosity of Osun which is rooted in a genuine concern for others.

He offered the sacrifice
Life then pleased him
He started having children
He afterwards took all his children to Òsun
‘Death must not kill the child of Awòn’, they
Instructed.

Commentary: The word Awon means them, it is a reference to being a part of a community.  Taking your children to Osun implies teaching your children the value of generosity and concern for others.  This is a fundamental step in the process of building healthy community.

Life pleased them so much
Òsun took good care of him and his children
And also petted them all

Commentary:  The word petted is not the best translation the inference here is that Osun loved and nurtured her children which again is the foundation for creating community.

He was dancing and rejoicing
He was praising his Babaláwo
His Babaláwo was praising Ifá
He said it was as his Babaláwo had said
Osolo; the priest of Awòn
Casts divination for Awon
On the day he was going to wash his Orí of wealth in
the river
Osolo; is here really
He is the priest of Awòn
Don’t you all know that good Orí is what Awòn washes in the river

Commentary:  This is the oriki ire and it asks for the ori to be cleaned so it can return to its original state of being blessed by Creation.

Obara as a topographical metaphor is the ability of the world around us to transform itself based on evolving conditions.  It is the idea that the universe is a living thing constantly creating new dynamics and new information.  The blessing of Ifa is that it teaches how to communicate with the Universe in a language we understand.

Ire,
Awo Falokun Fatunmbi

Irosun Meji As Documented by Baba Ayo Salami (Ibae), With Interpretations by Awo Falokun Fatunmbi

Eji Ìrosùn did not fast.

Commentary:  to say someone does not fast is to imply they are spiritual evolved and have no need of taking extraordinary measure to continue to grow and evolve.   They are in alignment with their destiny.

Casts divination for Oni;
The child of the clan Onisin ikô of Kolojo
On the day he was crying because of children
They told him that he would have many children
That his life would be better
And that all good things would stand by him
But he was advised to offer sacrifice for children

Commentary:  when the Odu is asking for a blessing of children there is an implication here of requesting children, a healthy relationship and the means to take care of a family.

Oni; then offered the sacrifice
Life so pleased Oni;
He then was dancing and rejoicing
He was praising his Babaláwo
His Babaláwo was praising Ifá
He said it was as his Babaláwo had said
Eji Ìrosùn did not fast
Casts divination for Oni;
The child of the clan Onisin ikoô of Kolojo
On the day he was crying because of children
They told him that he would have many children
But should perform sacrifice for children
He that used Isin as sacrifice
What do we call such a person?
The mother of Moôjesôin
The father of Moôjesôin
It is Moôjesôin that brought children into this world in multitudes

Commentary:  These lines are the oriki ire.  In liturgical Yoruba the word irosun refers to menstrual blood.  Due to the influence of Christianity in the Diaspora menstrual blood is often viewed as something that is spiritually unclean and necessitates keeping menstrual blood away from sacred objects.  Irosun from the elision I ro Osun meaning the spirit of Osun descends.

Osun is the spirit that protects the ori and it makes the journey from Orun to Aye at the moment a child is conceived.  Menstrual blood is essential to the procreation process and is the medium for cleansing the womb as the receptacle of genetic inheritance.  The use of red camwood called Irosun as an ase (substance with spiritual power) in making some Orisa, is I believe a substitute for menstrual blood.  The use of camwood powder can be looked at as a request to the ancestors for their blessing.

In the cycle of life, death and rebirth ogbe is the first expression of life.  In irosun we have life that becomes manifest as a result of rebirth and rebirth creates the process we call evolution.

Ire,
Awo Falokun

Oyeku Meji as documented by Baba Ayo Salami - Interpretations by Awo Falokun Fatunmbi

Oyeku Meji as documented by Baba Ayo Salami (ibae), with Interpretations by Awo Falokun Fatunmbi

The sunshine is just brightening over the horizon
It is an indication of the onset of a new day

Commentary:  Oyeku from the elision oye iku means understanding death.  I believe the word death as it is used in Ifa scripture has a wide range of meanings.  It can mean physical death, but most frequently refers to the end of cycle.  It is common to interpret an end of cycle as a negative, and I believe this would be a mistake.  If we are invoking an end to confusion, an end to poverty, an end to ill health, we are invoking for the creation of positive influences by getting rid of the negative influences.  The entire corpus of Odu is based on the natural cycle of life, death, transformation and rebirth.  Ending the old, always makes room for the new.  That is the meaning of the metaphor of the sun coming up over the horizon it is a metaphor of unlimited possibilities.  Even physical comes with the promise of atunwa or reincarnation.

Cast divination for Oye
The one that would from the sky become bright like
the king of cotton

Commentary:  When the sky becomes bright like the king of cotton the metaphor is for the end of a cycle to be transformed by the light of Obatala.  The light of Obatala is called Ala in Yoruba.  Ala is pure consciousness in its primal form.  When we are guided by Ala we are guided by the Source of Creation which always illuminates our higher self.

‘Would I be rich’? He asked
He was asked to perform sacrifice
They said his ray would brighten
He performed the sacrifice
His ray became brightened
Life so pleased him.
He then started to dance and rejoice
He was praising his Babaláwos
His Babaláwos were praising Ifá
He said it was as his Babaláwos had said
The sunshine is just brightening over the horizon
I think it is an indication of the onset of a new day

Commentary:  This is a request for the good fortune that comes from letting go of that which needs to be discarded in our life.  Holding on to ideas that do not work takes effort and that effort can easily lead to depression and even physical illness.

Cast divination for Oye
The one that would from the sky become bright like
the king of cotton
You are not changed
I am not changed

Commentary:  to say you and I have not changed is to say that our eternal nature remains constant and unaltered by circumstances in the physical realm.  We can avoid embracing our essential and true self but we cannot alter our essential and true self.

Oye becomes a pair
And the tray becomes very full

Commentary:  When we transcend the limitation of Iku we become an inspiration to others.  Whatever we fix in our life is medicine for others.  That is why Awo have a responsibility to function as role models in their communities.  When we inspire others to embrace their essential nature and true self by embracing our own essential and true self the number of people in the world aligned with their higher self-doubles.

As a topographical metaphor the idea of a Merkaba with all eight portals closed is the process of transforming a first generation star into a second generation star.  A first generation star produces hydrogen atoms.  When the fuel that creates the heat that produces hydrogen atoms is expended the star collapses in on itself.  The pressure from the collapse causes the star to explode into a super nova.  A super nova is a huge gas cloud made up of all the elements in the table of elements.  When this cloud is pressed into a spherical form by the influence of gravity it becomes a second generation star reproducing all the elements.  The discharge from a second generation star leads to the creation of planets.

So it is with human life, every time the old self is destroyed, we open the door to recreating our self with a closer alignment to our fullest potential.

Ire,
Awo Falokun

Available for Initiations.
Email: awofalokun@hotmail.com

Eji OGBE según lo documentado por Baba Ayo Salami IBAE, con interpretaciones por Awo Falokun Fatunmbi

El número de los rectos en la tierra son menos de veinte, los malvados en ella son tantos, estos son más de un cuarenta mil.

Comentario: en la estructura de escritura de Ifa el nombre  divino es la solución a la pregunta que se hace. A veces la solución es críptico o indirecta, y se sugiere por inferencia. Aquí la afirmación de que los rectos son mucho menos numerosos que los malvados sugieren estar en posición recta es la solución al problema. Hay un proverbio yoruba que dice Ayanmo ni iwa pele, iwa pele ni Ayanmo significa destino es el buen carácter y buen carácter es destino. Si dividimos este proverbio  en la elisión obtenemos ayan mo ni iwa ope ile, iwa ope ile ni ayan mo con la traducción literal mi árbol ancestral es que saludo en la tierra y que os saludo en la tierra es mi árbol genealógico. Debido a que la palabra iwa pele connota buen carácter en lengua yoruba, la idea de ser una buena persona implica la vinculación de nuestro patrimonio ancestral a la tarea de saludar a la tierra. En la cultura tradicional Yoruba un joven saluda a un anciano y el anciano es que buscamos para la orientación. La indicación es que la tierra misma (Onile) es nuestra maestra y que venimos a la tierra con el fin de aprender a vivir en armonía en ella.  Existe un elemento adicional que sugiere aquí a la obligación ancestral. Hay un proverbio yoruba que dice que si tu vida se pone mejor mi vida se pone mejor. En la disciplina espiritual de Ifa nuestra primera obligación es elevar todo nuestro linaje. Esto se hace dibujando una línea en la arena y la identificación las expresiones disfunciónales familiar que no queremos pasar a la siguiente generación. Esto significa ser una persona recta tiene un componente personal en términos de cómo llevar a nosotros mismos en el mundo y que incluye un componente colectivo en términos de cómo asumir la responsabilidad de los conflictos no resueltos que son pasados a nosotros por nuestros antepasados. Se le hizo adivinación para Òurúnmìlà el día que él estaba triste por todos los incidentes que lo obligaban.

Comentario: El nombre del registrado (en este caso Orunmila) este problema es abordado por el verso. Cuando Orunmila es el consultado y en este  verso implica  la cuestión que consiste en la lucha por desarrollar Iwa Pele. La palabra Orunmila de la elisión Orun mi ala que significa el reino invisible de los ancestros es mi luz y salvación. En este versículo tenemos la cuestión del desarrollo de buen carácter que está bloqueado por la tristeza, o en términos modernos depresión, causada por incidentes convincentes. Esto plantea la pregunta ¿cuáles son los hechos convincentes que causan tristeza. Uno de los requisitos fundamentales para el desarrollo de Iwa Pele es la capacidad de empatizar con los demás. Sin empatía es imposible a comportarse de una manera apropiada con otros. Cuando la tristeza se genera por la empatía que significa las acciones de otros están creando problemas y estos problemas son a menudo el resultado del fracaso de abrazar la disciplina de desarrollar Iwa Pele. En este sencillo Orunmila se entristece por la maldad que ve en el mundo.

Ifá nos Ordena a ser honesto. Las Deidades no nos permitirían comprometer la verdad.

Comentario; en la Escritura Sagrada Odu Osa Otura Ifa define la verdad como la voluntad de Olodumare. En términos humanos, la voluntad de Olodumare se manifiesta en el mundo como destino humano y el destino humano tiene sus raíces en el desarrollo de buen carácter. El Odu Osa Tura sigue diciendo que sólo Olodumare conoce la voluntad de Olodumare así como los seres humanos tenemos la obligación de declarar los hechos tal como los conocemos. Esto crea una polaridad entre la Verdad de Olodumare y nuestra verdad como seres humanos. Esta polaridad está constantemente empujando a los que están en el camino espiritual de desarrollar Iwa Pele a dejar de lado las viejas ideas de abrazar conceptos cada vez más universales del ser y del mundo. Esa es, de hecho, el punto de cada verso dela escritura de Ifa. Cada verso está diseñado para empujarnos más allá de nuestras percepciones actuales del yo y el mundo en una visión más universal y trascendente de la Creación. Dejando de lado los viejos conceptos limitados nos trae una lección y según el profeta Orunmila cada lección que implica la expansión de la conciencia u Ori trae una bendición de bien a los niños de abundancia o de larga vida. Otros están creando problemas y estos problemas son a menudo el resultado del fracaso de abrazar la disciplina de desarrollar pele iwa. En este sencillo Orunmila se entristece por la maldad que ve en el mundo.

Ifá nos obliga a ser honesto. Las Deidades no nos permitirían comprometer la verdad.

Comentario; en la Escritura Sagrada Odu Osa Otura Ifa define la verdad como la voluntad de Olodumare. En términos humanos, la voluntad de Olodumare se manifiesta en el mundo como destino humano y el destino humano tiene sus raíces en el desarrollo de buen carácter. El Odu Osa Tura sigue diciendo que sólo Olodumare conoce la voluntad de Olodumare así como los seres humanos tenemos la obligación de declarar los hechos tal como los conocemos. Esto crea una polaridad entre la Verdad de Olodumare y nuestra verdad como seres humanos. Esta polaridad está constantemente empujando a los que están en el camino espiritual de desarrollar pele iwa a dejar de lado las viejas ideas de abrazar conceptos cada vez más universales del ser y del mundo. Esa es, de hecho, el punto de cada verso de Ifa escritura. Cada verso está diseñado para empujarnos más allá de nuestras percepciones actuales del yo y el mundo en una visión más universal y trascendente de la Creación. Dejando de lado los viejos conceptos limitados nos trae una lección y según el profeta Orunmila cada lección que implica la expansión de la conciencia u ori trae una bendición de bien, los niños, la abundancia o de larga vida.

Se les pidió ofrecer sacrificio siempre para que hubiese muchos hombres de bien en el mundo.

Comentario: esta frase a primera vista parece evidente. Hacer una ofrenda para transformar la negatividad en el mundo en bondad. Las declaraciones en la escritura de Ifa llevan un contexto cultural y espiritual. A menudo este contexto está en contradicción con las normas de la cultura occidental, por lo que con el fin de comprender plenamente el significado de esta frase tenemos que ponerlo en contexto. Según el Santo Odu Obara Meji la suerte que nos viene como resultado de la expansión de nuestra conciencia conduce al desarrollo de la humildad. Ifa define la humildad como la disposición a considerar el punto de vista de otra persona. La humildad es la base de la empatía. Obara Meji en ibi, o su manifestación negativa dice que el mal se crea en el mundo por el deseo de controlar a los demás. En Yoruba la palabra para el mal es Buruku de la elision ori Iku Buru que significa conciencia que trae la muerte. La palabra muerte aquí es  como una connotación literal, pero también sugiere la muerte o destrucción de nuestra naturaleza esencial. Ifá enseña que traemos bondad al mundo, no mediante la manipulación de los demás, sino dando buenos ejemplos. En la cultura tradicional Yoruba quien pone el ejemplo de Iwa Pele se dice que tiene suuru o paz interior. La idea de suuru es la idea de estar en alineación constante con nuestra iponri o yo superior. Este estado de constante alineación literalmente se puede traducir en el sentido de estar en un estado de constante alineación con nuestro Orisa, lo que sugiere vivir nuestras vidas en un estado de posesión por el Espíritu. La posesión como comprendido en la cultura tradicional Yoruba no se produce desde el exterior, se produce desde dentro hacia fuera, es decir, Orisha es un componente de lo que somos.

Ofrecieron el sacrificio. A partir de entonces, los hombres honestos comenzaron a estar en el mundo.
 Comentario: la palabra sacrificio es a menudo mal entendido en el sentido de ofrenda. La ofrenda que hacemos de espíritu es en realidad la promesa que hacemos de espíritu  a hacer el sacrificio. El sacrificio en sí es dejar ir el viejo comportamiento y dejar ir de una percepción limitada de uno mismo y del mundo. En este versículo, el sacrificio es dejar ir nuestros malos caminos. De este modo nos convertimos en un modelo a seguir para los demás y ser un modelo a seguir Iwa Pele genera Iwa Pele en el mundo. En otras palabras  la manifestación de buen carácter es contagioso.

La vida entonces llegó a ser arreglada. Dijeron que las personas rectas que están en la tierra son como menos de veinte. Los malvados en ella son tantos, que suman muchos más de un cuarenta mil.

Comentario: tenemos aquí una repetición del nombre del adivino con una ligera variación. En esta expresión del nombre del adivino que tenemos la idea de que vivir una vida recta hará la vida bien organizada. La inferencia aquí es que va a hacer la vida mejor tanto para el individuo como para la comunidad

Un registro de adivinación para Orunmila el día en que se entristece por todos los incidentes que acontecen.

Comentario: Una vez más tenemos la idea de que el registrado Orunmila se entristece o se deprime por la maldad en el mundo. Aquí el versículo continúa para identificar específicamente la causa de la tristeza " Si se trata de la fortuna de nuestra riqueza que nos entristece, deje que se entristecen nuestro destino de manera que podríamos llegar a hacer ricos. Cualquier cosa que uno se siente triste por debería ser uno de punto de referencia persistente dolor.

 Comentario: Esta frase en mi opinión, en el fundamento de la disciplina espiritual en Ifa. El punto aquí es que nos sentimos tristeza porque algo falta en nuestras vidas. Ifá nos enseña que elegimos un destino en Orun antes de venir a la tierra y experimentar atunwa (reencarnación). El punto es que cuando Olodumare creó ori o conciencia, ori. Se asoció con egbe o emociones y las emociones están diseñadas para guiarnos hacia nuestro yo superior. Ifa no cree en mártires o víctimas. Si estás triste porque falta algo en su vida, centrándose en la creación de esa cosa se convierte en el combustible que impulsa su movimiento hacia el cumplimiento de su destino.

Si la buena fortuna de las esposas nos entristece.  Si deja que nuestro destino nos entristezca de manera que pudiéramos conseguir una buena esposa para casarse. Cualquier cosa que haga uno triste es un punto de referencia persistente dolor. Si se trata de la suerte de los niños que nos entristece, deje que se entristece nuestro destino de manera que pudiéramos conseguir buenos hijos de criar. Por cualquier cosa que uno se siente triste es un punto de referencia persistente dolor. Si se trata de la buena fortuna de casas que nos entristece dejar que se entristecen nuestro destino, de modo que pudiéramos conseguir una buena casa para construir. Por Cualquier cosa que uno se sienta triste es  punto de referencia persistente dolor. Todas las buenas fortunas que nos entristecen en este mundo permiten que entristecen nuestro destino de manera que obtenemos buenas nuevas. Todas las cosas que nos produzcan tristeza es un punto de referencia persistente dolor.

Comentario: Se ha vuelto común en la diáspora para interpretar Eji Ogbe como un reflejo de la arrogancia Odu y la posibilidad de que un estudiante se hará cargo de la familia de su profesor. No estoy de acuerdo con esta interpretación. Eji Ogbe está diciendo que la persona es la alineación con su destino y si siguen la guía de inu ori o el ser interior que se manifestará su máximo potencial. Como metáfora topográfica Eji Ogbe es extremadamente importante ya que establece las bases para todo el crecimiento espiritual. Las marcas de Odu son una representación bidimensional de una realidad tridimensional. Esto significa que las marcas de Odu son una referencia codificada para la estructura de los patrones de energía en la naturaleza. Estas marcas son las bases de lo que comúnmente se llama la geometría sagrada. La ciencia llama a los patrones sugeridos por las marcas de los campos de torsión Odu. Un campo de torsión es un patrón de energía esféricas que de acuerdo a la cadena moderna teoría de las transferencias de energía de dimensiones ocultas del universo en las dimensiones físicas que cae dentro del espectro de la luz visible por el ojo humano. El patrón de energía como la que se describe en la geometría sagrada es una esfera con un tres pirámide de tres lados. La base de esta pirámide se encuentra a 30 grados por debajo del ecuador con el ápice tocar el polo norte. Hay una segunda pirámide de tres caras con la base ubicada a 30 grados por encima del ecuador y el vértice de tocar el polo sur. En cada estructura de los átomos a estrellas estas dos pirámides generalmente giran en direcciones opuestas. Esta contra-rotación crea ondas longitudinales que soportan la gravedad.

Los egipcios llamaban a esta estructura invisible Merkaba. La importancia de Merkaba es que funciona como un portal inter-dimensional. Una pirámide de tres lados toca la esfera en cuatro lugares. Cada punto de contacto entre la pirámide y la esfera es un portal interdimensional. En las marcas de Odu cuando un portal está abierto hay una sola marca, cuando el portal está cerrado hay una marca doble. Las dos pirámides generan guadrgrams (un conjunto de cuatro elementos) que se asignan el número de portales en la esfera que están abiertos o cerrados. La pirámide superior está simbolizado por el quadragram en el lado derecho de las marcas de Odu y la pirámide inferior está simbolizado por el quadragram en el lado izquierdo de las marcas de Odu.

De acuerdo con las tradiciones espirituales africanas la Estructura del Merkaba es una estructura invisible que soporta toda la Creación. La estructura de Merkaba tiene 256 variaciones y cada una de estas variaciones se repite en toda la Creación. Esta es la base de la idea hermética; Como es arriba es abajo. En 255 de estos patrones de la pirámide superior y el contador de la pirámide inferior giran. En Eji OGBE los ocho portales están abiertos. Cuando se abren los ocho portales algo extraño sucede, las dos pirámides giran en la misma dirección. Cuando esto ocurre en un nivel atómico crea lo que la ciencia llama giro mono atómico que a su vez crea un campo de Messer. El campo Messer término se utiliza en la ciencia para describir cualquier campo de fuerza que no se ve afectado por la gravedad. Como seres humanos, cuando nuestra conciencia o ori se encuentra bajo la influencia de un campo de Messer, o bajo la influencia de Eji Ogbe son o no es atado a la tierra y pueden hacer el viaje a la tierra de los Inmortales (Orun) es este viaje que infunde su Ori con las visiones místicas que nos guían hacia el cumplimiento de nuestro destino. 

Ire,

Awo Falokun Fatunmbi

Eji Ogbe As Documented by Baba Ayo Salami - Interpretations by Awo Falokun Fatunmbi

The upright that are on earth number less than twenty, the wicked ones therein they are so many, they number many more than forty thousand,

Commentary:  In the structure of Ifa scripture the name of the diviner is the solution to the question being asked.  Sometimes the solution is cryptic or indirect and is suggested by inference.  Here the statement that the upright are far less in number than the wicked suggests being upright is the solution to the problem.  There is a Yoruba proverb that says Ayanmo ni iwa pele, iwa pele ni ayanmo, meaning destiny is good character and good character is destiny.  If we break this proverb into it’s elision we get ayan mo ni  iwa ope ile, iwa ope ile ni ayan mo with the literal translation my ancestral tree is who I greet on earth and who I greet on earth is my ancestral tree. 

Because the word iwa pele connotes good character in the Yoruba language, the idea of being a good person implies linking our ancestral heritage to the task of greeting the earth.  In traditional Yoruba culture a junior greets an elder and the elder is who we seek for guidance.  The indication here is that the earth herself (Onile) is our teacher and that we come to earth in order to learn how to live in harmony with the Earth. 

There is the additional element suggested here of ancestral obligation.  There is a Yoruba proverb that says if your life gets better my life gets better.  In the spiritual discipline of Ifa our first obligation is to elevate our entire lineage.  This is done by drawing a line in the sand and identifying which expressions of family dysfunction we will not pass on to the next generation.  This means being a upright person has a personal component in terms of how to carry ourselves in the world and it includes a collective component in terms of how to take responsibility for unresolved conflicts passed to us by our ancestors.

Cast divination for Òurúnmìlà on the day he would be saddened by all compelling incidents.

Commentary:  The name of the client (in this case Orunmila) is the problem addressed by the verse.  When Orunmila is the client in a verse the implication is that the question involves the struggle to develop iwa pele.  The word Orunmila from the elision Orun mi ala means the invisible realm of the ancestors is my light or salvation.  In this verse we have the issue of developing good character which is blocked by sadness, or in modern terms depression, caused by compelling incidents. 

This begs the question what are the compelling incidents that cause sadness.   One of the fundamental requirements for developing iwa pele is the ability to empathize with others.  Without empathy it is impossible to behave in an appropriate manner with others.  When sadness is generated by empathy it means the actions of others are creating problems and these problems are often the result of the failure to embrace the discipline of developing iwa pele.  In simple terms this means Orunmila is saddened by the wickedness he sees in the world.

Ifá enjoins us to be honest.  The Deities would not allow us to compromise the Truth.

Commentary: In the Holy Odu Osa Tura Ifa scripture defines truth as the will of Olodumare.  In human terms the will of Olodumare becomes manifest in the world as human destiny and human destiny is rooted in the development of good character.  The Odu Osa Tura goes on to say that only Olodumare knows the Will of Olodumare so as humans we have the obligation to state the facts as we know them.  This creates a polarity between the Truth of Olodumare and our truth as human beings.  This polarity is constantly pushing those who are on the spiritual path of developing iwa pele to let go of old ideas and to embrace increasingly more universal concepts of self and world.  That is in fact the point of every single verse of Ifa scripture.  Each verse is designed to push us beyond our current perceptions of self and world into a more universal and transcendent view of Creation.  Letting go of the old limited concepts brings us a lesson and according to the Prophet Orunmila every lesson involving the expansion of consciousness or Ori brings a blessing of either, children, abundance or long life.

They were asked to always offer sacrifice so that there would be many upright men in the world.

Commentary: This sentence at first glance seems self-evident.  Make an offering to transform the negativity in the world into goodness. Statements in Ifa scripture carry a cultural and spiritual context. Often this context is in contradiction to the norms of Western culture, so in order to fully grasp the meaning of this sentence we need to put it in context.  According to the Holy Odu Obara Meji the good fortune that comes to us as a result of expanding our consciousness leads to the development of humility. 

Ifa defines humility as the willingness to consider someone else’s point of view.  Humility is the foundation of empathy.  Obara Meji in ibi, or its negative manifestation says that evil is created in the world by the desire to control others.  The Yoruba word for evil is ori buruku from the elision ori buru iku meaning consciousness that brings death.  The word death here has a literal connotation, but also suggests the death or destruction of our essential nature. 

Ifa teaches we bring goodness to the world not by manipulating others but by setting an example.  In traditional Yoruba culture one who sets the example of iwa pele is said to have suuru or inner peace.  The idea of suuru is the idea of being in constant alignment with our Iponri or higher self.  This state of constant alignment literally can be translated to mean being in a state of constant alignment with our Orisa, suggesting living our lives in a state of possession by Spirit.  Possession as understood in traditional Yoruba culture does not occur from the outside it, it occurs from the inside out, meaning Orisa is a component of who we are.  Are goal as devotees of Ifa is to be in a state of possession all the time.  In eji ogbe we have the possibility of creating this alignment.


They offered the sacrifice. Thereafter, honest men started to be in the world.

Commentary:  the word sacrifice is often misunderstood to mean offering.  The offering we make to spirit is actually the promise we make to Spirit to commit to making the sacrifice.  The sacrifice itself is the letting go of old behavior and letting go of a finite perception of self and world.  In this verse the sacrifice is letting go of our wicked ways.  In doing so we become a role model for others and being a role model for iwa pele generates iwa pele in the world.  In others words the manifestation of good character is contagious.

Life then became well arranged. They said that the Upright that are on earth number less than twenty.  The wicked ones therein they are so many, they number many more than forty thousand.

Commentary:  we have here a repeat of the name of the diviner with a slight variation.  In this expression of the name of the diviner we have the idea that living an upright life will make life well arranged.  The inference here is that it will make life better both for the individual and for the community.

Cast divination for Òrúnmìlà on the day he would be saddened by all compelling incidents.

Commentary: Again we have the idea of the client or Orunmila being saddened or depressed by the wickedness in the world.  Here the verse goes on to specifically identify the cause of sadness.

If it is the fortune of wealth that saddens us, let it sadden our destiny such that we could get to make good wealth.  Whatever one feels sad about should be one’s sore point of persistent reference.

Commentary:  This sentence is, I believe, at the foundation of Ifa spiritual discipline.  The point here is that we feel sadness because something is missing in our lives.  Ifa teaches us that we choose a destiny in Orun before coming to earth and experience atunwa (reincarnation).  The point is that when Olodumare created ori or consciousness, ori was associated with egbe or emotions and those emotions are designed to guide us towards our higher self.  Ifa does not believe in martyrs or victims.  If you are sad because something is missing from your life, focusing on creating that thing becomes the fuel that drives your movement towards fulfilling your destiny.

The good fortune of wives that saddens us, let it sadden our destiny such that we could get a good wife to marry. Whatever one feels sad about is one’s sore point of persistent reference.  If it is the fortune of children that saddens us, let it sadden our destiny such that we could get good children to bear.  Whatever one feels sad about is one’s sore point of persistent reference.  If it is the good fortune of houses that saddens us let it sadden our destiny, such that we could get a good house to build.  Whatever one feels sad about is one’s sore point of persistent reference.  All the good fortunes that sadden us in this world let it sadden our destiny such that we obtain good tidings.  All the things one feels sad about is one’s sore point of persistent reference.

Commentary: It has become common in the Diaspora to interpret Eji Ogbe as an Odu reflecting arrogance and the possibility that a student will take over the family of their teacher.  I would disagree with this interpretation.  Eji Ogbe is saying that the person is in alignment with their destiny and if they follow the guidance of ori inu or the inner self they will manifest their fullest potential. 

As a topographical metaphor Eji Ogbe is extremely important in that it establishes the foundation for all spiritual growth.  The marks of Odu are a two dimensional representation of a three dimensional reality.  This means the marks of Odu are a coded reference to the structure of energy patterns in nature.  These marks are the foundation for what is commonly called sacred geometry.
   
Science calls the patterns suggested by the marks of Odu torsion fields.  A torsion field is a spherical energy patterns which according to modern string theory transfers energy from hidden dimensions of the universe into the physical dimensions that falls within the spectrum of light visible by the human eye.

The energy pattern as it is described in sacred geometry is a sphere with two three sided pyramids.  The base of one pyramid is located 30 degrees below the equator with the apex touching the north pole.  The second three sided pyramid is located with the base located 30 degrees above the equator and the apex touching the south pole.  In every structure from atoms to stars these two pyramids usually rotate in opposite directions. This counter-rotation creates longitudinal waves which support gravity. 

The Egyptians called this invisible structure a Merkaba.  The importance of the Merkaba is that it functions as an inter-dimensional portal.  A three side pyramid touches the sphere in four places.  Each point of contact between the pyramid and the sphere is an inter-dimensional portal.  In the marks of Odu when a portal is open there is a single mark, when the portal is closed there is a double mark.  The two pyramids generate guadrgrams (a set of four elements) that map the number of portals in the sphere that are either open or closed.  The upper pyramid is symbolized by the quadragram on the right side of the marks of Odu and the lower pyramid is symbolized by the quadragram on the left side of the marks of Odu.

According to African spiritual traditions the Structure of the Merkaba is an invisible structure that supports all of Creation.  The structure of the Merkaba has 256 variations and each of these variations reoccurs throughout Creation.  This is the basis for the Hermetic idea; as above so below.

In 255 of these patterns the top pyramid and the bottom pyramid counter rotate.  In Eji Ogbe all eight portals are open.  When all eight portals are opened an odd thing happens, the two pyramids spin in the same direction.  When this occurs on an atomic level it creates what science calls mono atomic spin which in turn creates a Messer field.  The term Messer field is used in science to describe any force field which is not affected by gravity.

    As humans when our consciousness or ori is under the influence of a Messer field, or under the influence of Eji Ogbe our ori is not earth bound and can make the journey to the Land of the Immortals (Orun) it is this journey that infuses our ori with the mystic visions that guide us towards fulfilling our destiny.

Ire,
Awo Falokun Fatunmbi