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WE ARE PERFECTLY IMPERFECT

The true meanings, esoteric truths and sublime teachings that we derive from the pastime of Obàtálá when Obàtálá unintentionally got drunk and began creating mis-shaped humans.

The reason we love and cherish Oba Òrìsà Obàtálá [Eèpàà Òrìsà, Òrìsà Eèpàà] is because he is a model of true and realistic perfection. The perfection of Obàtálá [Eèpàà Òrìsà, Òrìsà Eèpàà] is not a fantasy or fairy tale perfection where no-one ever makes any errors or mistakes. The perfection and excellence of Obàtálá is of a different order and quality. Obàtálá made some mistakes, errors and incorrect decisions in his life. This is a fact but he accepted his mistakes. Obàtálá took responsibility for them and he did not seek to excuse or justify his error. He displayed humility, true strength of character and dignity. He did not give up on himself. He did not subject himself to self-pity, complaining, blaming others and a life of indolence because he made a mistake. He learned from it, he got up and pressed forward. He took ownership of his erroneous decision and he corrected himself. He also formulated teachings and injunctions for his children and followers based on his many experiences so that we would learn from his experiences and not repeat what was not wise. Obàtálá also vowed to become the special guardian and protector of all people born with limitations and/or disabilities.

Obàtálá made some mistakes but he also made many good, wise and extraordinary decisions. Through it all Obàtálá was humble, guileless and pure. So he made a mistake. So what? If Obàtálá ibikeji Olódùmarè displayed humility, willingness to accept correction and purity of heart, then how much more so should we ordinary human beings do so. This is the meaning, value and lesson that we derive from the life and teachings of Obàtálá. These events in the lives of the irunmole-orisa must be understood and interpreted with true insight and an elevated understanding. Even the errors of the irunmole-orisa are not like our own. There is a lesson, purpose and meaning intended in all of their activities and pastimes.

Ifá teaches us that we should not dwell on the honest errors or mistakes of others. We should dwell on the positive, uplifting and sterling qualities of others. When we focus on the negative aspects of others we are pulling that person down, making them more negative, hurting them and we are staining our own heart. When we focus and zoom in on the positive qualities in others we strengthen them and we strengthen ourselves. When we focus and zoom in on the positive qualities of others we strengthen them and give life to them as well as strengthen ourselves with vital energy.

A person who only looks for the flaws and shortcomings in others is really demonstrating and reflecting only what he or she thinks and feels about himself or herself. A person who only sees the negative aspect in others while ignoring the sterling and good qualities that also are in others is only expressing how he or she sees themselves. No flaw or shortcoming is permanent. All flaws and shortcomings are temporary by nature.

Olódùmarè created us with strengths and weaknesses side-by-side so that we can exercise our wills to rise above our temporary flaws and sublimate them. Olódùmarè created us with strengths and weaknesses side-by-side so that we might learn patience, sympathetic-understanding and forgiveness. Olódùmarè created us with strengths and weaknesses side-by-side so that a space can appear within us where love, consideration and compassion can dwell.

I hope that this short consideration helps to shed some light on matters that are not as simple as they appear. I hope it helps to give one-and-all a new perspective or angle on things. My dear readers and friends let me ask you: Are your father, mother, relatives and friends perfect or flawless? Are you perfect or flawless? Do you love your parents, family and friends any less because they are not perfect or flawless? Should your parents, family and friends love you less because you are not perfect? Just because your parents are not perfect or flawless does that mean that you do not have to listen to them, respect them and consider them?

We understand and account a person to be perfect not when they no longer make mistakes but when they are mature in love, in kindness, in respect, in consideration and good-faith notwithstanding their human flaws and limitations. Our weaknesses and strengths exists so that we learn humility, gratitude and cooperation. Strength and weakness exist in us so that we can see that we have no reason to be full of ego, pride, arrogance and conceit. We cannot perfect ourselves all by ourselves. Where you are strong you help others. Where you are weak you receive the help of others. And in this way we develop, mature and grow into perfection in association and service towards one another. These are some of the divine lessons, spiritual mysteries and esoteric secrets that we learn from Obàtálá.

Eèpàà Òrìsà! Òrìsà Eèpàà!

Treat yourself and others with kindness, forgiveness, tenderness, sympathetic-understanding and compassion. Have faith in your potential and power [ability] to change and improve yourself. Have faith in the potential of others and in their power [ability] to change and improve themselves. Never give up on yourself and never lose hope for others. Never forget that you as well as others are perfectly imperfect.

~ Awo Òrúnmìlà Mark Casillas

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TWO INDISPENSABLE REALITIES [NEEDS] IN THE LIFE OF AN IFÁ-ORISA DEVOTEE

The importance of self-effort and the importance of having the guidance, blessing and support of a genuine spiritual-master. We must honor, value and support those who have upheld, taught, helped, empowered and sustained us.
[***If you take the time and make the effort to read this message that will take you 5-10 minutes to carefully and slowly consider then you will be greatly benefited and spiritually enriched. If you cannot invest 5-10 minutes of your time to take in good information that will help, encourage and benefit you, then this means that you are not a sincere and determined seeker, student and practitioner. If you cannot invest 5-10 minutes of your time to apply yourself to qualitative effort, study, reflection and practice then how do you expect to acquire, correctly-direct and retain genuine spiritual power? Who will give and entrust spiritual power, influence, responsibility and authority to a person lacking in motivation, determination and commitment? If you cannot muster the determination to read, think, study and internalize a brief 5-10 minute module of instruction then I am afraid that you will not be able to make genuine forward spiritual progress in anything that you set out to do or hope to accomplish. This lesson is for the sincere and determined who want more from their Ifá-Orisa experience and who want spiritual substance for their lives. This lesson is for those who want to rise above the nonsense and are determined to enter into what is real, satisfying and fulfilling. Those who listen to their ori and who enjoy a genuine connection with Ifá and irunmole-orisa will joyfully read, ponder, study and apply this information. Remember that a true-student will one day become a true-master with students of his or her own. If you are not a good student how then will you be able to teach others to be good students. You cannot really encourage others to become what you never were.  You can never become a true-master if you were never a true and respectful student. Spiritual rewards, powers, supramundane abilities and intuitive-perceptivity are the products of ones spiritual exertions. Exert yourself spiritually for at least 5-10 minutes and your effort will be amply rewarded.***]
[1] There are two indispensable needs in the life of a spiritual aspirant-devotee. For us to be able to realize, recognize, actualize and manifest our individual orisa nature, our divine self-nature or iponri [true-self] we need the blessings of (1) consecrated, continual, steady and progressive self-effort [self-renewing initiative] and spiritual study; and (2) we need the àse [grace, power, support and power] of our spiritual-mentor, teacher, initiator and/or guide. The àse, blessing, support and grace of our spiritual mentor will infuse us with inspiration, authority, divine understanding [direct experience], confidence and a powerful self-sustaining motivation of divine origin that will hold us up and see us through our spiritual path and journey until we arrive at fullness of achievement, deep-understanding and well-rounded [fully developed] maturity.
[2] In my previous writings I have amply highlighted the need for a devotee to be persevering, industrious, self-reliant, practical and studious in regard to Ifá-Orisa spirituality and Ifá-Orisa practice. But while we must be self-reliant we cannot be entirely independent. We need the experience, help, benefit, guidance and training that an expert and mature mentor, teacher and/or empowered [graceful, accessible and àse filled] spiritual preceptor or master can afford us. Please do not let the word spiritual master throw you off. Let me explain and/or define what is meant by a spiritual master and/or preceptor. The word master simply means an experienced, knowledgeable, empowered and graceful teacher. A spiritual master is the one who lives the truth of Ifá-Orisa and is able to communicate the confidential teachings of Ifá-Orisa together with the living presence of Ifá-Orisa to others. By spiritual we mean a person whose wisdom, àse and conduct are one inseparable and indivisible whole. What he teaches he consistently and reliably lives, demonstrates and exhibits. A spiritual master or preceptor is not the owner of your life. A spiritual master is the one who will, with your consent, dedication and commitment, train you up, build you up, encourage you and will open your eyes to the true depth, ways and mysteries of Ifá and the irunmole-orisa. In other words a true master, mentor or preceptor is simply a mature, experienced, reliable, trustworthy and highly developed practitioner and fellow companion who is much further along the path of attainment than you and who has already attained much, and thereby is able and qualified to assist you, and is able to impart his spiritual strength, virtue and power to the sincere, teachable, intelligent and receptive student.
[3] This teacher, mentor and guide may not be popular or greatly known because true and capable guides [spiritual masters] do not go about announcing themselves or publishing themselves. A genuine preceptor and master cannot be known or identified by his external attire or appearance. One has to draw near to the teacher, spend time with the teacher and serve the teacher so as to receive the grace or àse of this teacher and the blessing of discerning the great mystic virtue and treasure of knowledge and gracefulness that this teacher has. This master will be simple and unpretentious. Many rub shoulders with him or her everyday and they don’t know or see the greatness of the person that they are frequently coming in contact with. A spiritual preceptor will not ‘lord it’ over you. A spiritual preceptor does not want and will not accept your ‘worship’ but will accept your willingness to learn and apply the truth, and will also accept your respectful attitude and your diligence.
[4] A spiritual preceptor builds up his students upon and around the foundational mysteries of Ifá and not on his person or personality. A SPIRITUAL master will not ask you for money and does not make money [your money] a requisite for acceptance and training. A genuine preceptor will impart to you a living awareness of the character, personality and presence of Ifá, Òrúnmìlà and of the irunmole-orisa. A spiritual master will treat you as a friend and will not make you feel inferior to his or her person, but a spiritual master or preceptor is still a spiritual master or preceptor, and one should recognize this reality, accord him or her due reverence and act respectfully. The spiritual preceptor will reveal and make known his greatness without having and displaying arrogance and conceit to the sincere, persevering and disciplined student. The revelation of the masters greatness is not for the purpose of making himself or herself appear great to the student, to show-off or to impress the student but to establish faith, respect, confidence and trust in the student towards his or her spiritual teacher, guide and mentor, so that this serves as a spiritual bridge or channel through which spiritual energy, divine-vision [experience], knowledge and enlightenment can be successfully imparted and communicated.
[5] The function and aim of a spiritual master, mentor and teacher is to establish you in a living, indissoluble and unbreakable connection with Ifá, Òrúnmìlà and the irunmole-orisa. The spiritual master, oluwo or ojugbona will reveal to you the path that is best suited to your affinity. He will successfully guide you along the path, and he will spiritually nourish you, bringing healing [correction] to your life. You will experience, discern and see the reality of Ifá in the character, personality and ways of your spiritual master and teacher. The teacher will come alongside you in the spirit of Òrúnmìlà, to forewarn you about the pitfalls and to safeguard you from fruitless and sorrowful paths. He or she will assist you to overcome hindrances and obstacles and will impart spiritual power to you, to enable you to persevere and prevail during trying and difficult times. The grace, àse and power that the spiritual master imparts to you in no way absolves you of the need to put in your effort, your study, your practice and your toil. The grace and blessing of your preceptor will add sweetness and joy to your efforts and labors no matter how arduous or challenging they are or may seem. A genuine spiritual preceptor will continually earn your trust and confidence.  Trust and confidence are not on demand and they are not ready made. They must be consistently, perseveringly and continuously earned and merited. A ‘teacher’ who does not and cannot inspire trust, confidence, awe and respect in you should not be accepted as your spiritual preceptor or teacher. A true teacher is never fake or pretend and thereby has nothing to hide. A genuine spiritual master is afraid of nothing and no one and always enjoys the respect of his community and the full support of a pure and clean conscience. A genuine teacher is not hiding or doing things in secret. A genuine teacher and preceptor can stand up to the scrutiny of anyone because he or she is more transparent than glass and lives a clean, respectful and blameless life. A true teacher does not try to hoard his students and does not restrict his students from meeting with and learning from other legitimate spiritual preceptors, mentors and teachers. No single teacher or spiritual preceptor is a one stop center who has it all, and/or who knows it all. A true spiritual master, oluwo or ojugbona does not treat or consider his students as if they were his personal property to do as he pleases with them. A true spiritual master considers his students as the children and personal friends of Òrúnmìlà and thereby accords them the corresponding respect and relates to them with an attitude of non-attachment.
[6] The àse of your oluwo, ojugbona or spiritual master and teacher, or masters and teachers will ensure that your toil, effort, study and practice will bear abundant and satisfying fruit. There is a great power, virtue and grace that is imparted by the spiritual master to the student as a result of the student frequently associating with the teacher, learning from the teacher and patiently applying the instructions of the mentor.  Once the spiritual master enlightens you, leads you to spiritual maturity and empowers you through the face-to-face transmission [by frequent and direct personal contact, and spiritual association] then he will then remove himself and you will now be led by the grace, knowledge and àse that the teacher trained you up in. The master will entrust you to the workings of the àse, grace and power that he or she communicated to you and trained you in. You are not to be a follower and worshipper of the personality of the  master, but of the truth, science, àse and power that you were established in by the spiritual preceptor. The master loves and cares for his pupils, and just like a loving father and mother behaves towards their child, a genuine preceptor will apply corrective discipline and stern correction when necessary and if necessary so that immaturity, superficiality, foolishness and ignorance are pruned away from the student. Just like a good father or mother does not let their children do whatever their undeveloped, immature and untrained minds suggest or lead them to do, in like manner will a caring and true spiritual preceptor discipline, correct and train up his or her spiritual children. A spiritual master and preceptor may or may not outwardly be a highly educated person according to mundane standards, but they are masters in matters of the spirit, practical living and true divine gracefulness or àse. They will undoubtedly possess and have an unquestionable spiritual intelligence, truth, presence, self-authenticating authority and power. A legitimate spiritual master, mentor and guide may or may not be an intellectual person according to everyday standards, but they will have and possess divine genius and an uplifting spiritual peculiarity uniquely their own that all can personally experience, perceive and attest to, and that no one can deny.
[7] When you meet, find or discover such a spiritual teacher or master you will have a feeling or sense like if you were associating with an irunmole-orisa in person. You will feel peace, wonder and contentment simply by being with this person and spending time with him. A spiritual master imparts a special grace that causes many of the problems or doubts that one had had to simply correct themselves and/or disappear. A spiritual master reveals your true dignity, value and purpose. A spiritual master makes you dependent on Ifá and not on his person or personality. When we come in contact with a genuine teacher and mentor a renewed and elevated faith and confidence arises in us towards Ifá and the irunmole-orisa in a natural, unforced, marvelous and spontaneous way. We begin to value and appreciate ourselves in new ways and we begin to understand and appreciate the true depth, beauty, sweetness and power of Ifá. This is the kind of effect that Òrúnmìlà produced in others. Akoda and Aseda were also able to inspire, empower, heal and elevate others simply by the power of their divine presence, personality and character alone, not to mention their teachings and spiritual works. Just to behold Òrúnmìlà, all fear, worry, anxiety and doubts would melt away and disappear. This is why Òrúnmìlà is called the one who miraculously transforms our sorrow into joy. This is said of Òrúnmìlà because the worries, fears, anxiety and doubts of people would literally disappear at the sight of Òrúnmìlà or merely by them hearing about Òrúnmìlà. This grace, virtue and power is also had, enjoyed and shared by Òrúnmìlà’s true followers. This is a special boon granted by Òrúnmìlà to those who tread his path with sincerity, straightforwardness, courage and honesty.
[8] If you have a good oluwo, a good ojugbona or spiritual guide and instructor that loves you, that rightly instructs and trains you, that cares for you and who discliplines you for your own good, wellbeing and benefit, thank Olódùmarè for such a gift and treasure. If you see or notice that your teacher is in need of some basic necessity or life-essential, then help him or her to the best of your means and ability without causing injury, loss or strain to yourself. A true master will not demand or ask from you this kind of service, but if you have a human heart and your teacher and preceptor has been selflessly caring for you and helping you, then how can you withhold your relief and assistance when you discern a need in his or her life, and it is within your means to confer a good measure of aid and assistance? Do not embarrass your teacher by asking him if he needs something, when you can clearly see a need for something relating to basic necessities in his life. If you teacher is in need of food, clothing, medicine, shelter or some other basic need, and you have the means to help and contribute to his uplift, then do so without making a big deal about it. Just give what help you can in a simple, unpretentious and natural way. It could be that the teacher is just testing you. Do not underestimate the greatness, virtue and power of your spiritual master just because your teacher is humble, unassuming and perhaps because he or she jokes around with you in wholesome humor just like if he or she were just an ordinary everyday person. A true spiritual master, oluwo and ojugbona is far from being an ordinary or common person. Express gratitude, appreciation and love towards your teacher in Ifá, in Orisa and in Isese by your actions, support and reliable heartfelt appreciative words. Do not embarass your teacher. Make others to be proud of Ifá and of your teacher by your conduct, demeanor and wisdom. If you do not have a teacher or guide yet then begin to search for one under the guidance of Òrúnmìlà and the irunmole-orisa. A true teacher and guide is indispensable to a devotee, just like self-reliance, effort, dedication and practicality are indispensable to a devotee. Your ori will guide you but your ori cannot be a substitute for a spiritual teacher, and a spiritual teacher cannot be a substitute for your ori. They will work in union and harmony with each other. Remember: A legitimate teacher or preceptor is not arrogant or conceited. An arrogant and conceited ‘teacher’ has nothing to give you or offer you. A legitimate teacher will not ‘lord it’ over you. A legitimate teacher will not attempt to control your life or manage your life for you. A spiritual master is not a crutch. A spiritual master is not there to pamper you, baby you and flatter you. A spiritual master is not there to extract money or personality worship from you. Divine knowledge, practical understanding, spiritual power and true spiritual satisfaction cannot be had in isolation. It can only be had and enjoyed in the company or constant association of devoted and spiritually mature and knowledgeable persons. Any devoted, spiritually-mature, honorable, consistent, caring, intelligent, sympathetic and knowledgeable person can serve as ones spiritual master, mentor or teacher.
[9] A qualified and genuine spiritual master or preceptor does not think himself or herself as such, and they will not be posting adds online promoting themselves as such. Qualified students simply gravitate to a natural, unpretentious and sincere teacher, and this is how spiritual mentors becomes mentors and not because they are intentionally promoting themselves as mentors, spiritual preceptors or spiritual masters. One more thing: To be able to find and secure a genuine, dedicated and empowered preceptor one must as an aspirant be genuine, dedicated, wholehearted, teachable, receptive, practical and motivated. A genuine aspirant must be able and willing to call a spade a spade. A genuine seeker must have an attitude that refuses to put up with any nonsense and foolishness in himself/herself and/or others.
[10] May Ifá bless all who have taken the time and exercised the patience to carefully read, consider and think about the above teaching. May you all be benefitted, encouraged and motivated by what has been shared in sincerity, love and good-will. May these guidelines and considerations serve to adjust and correct misunderstanding and may they serve to establish correct perception and clear-seeing awareness. May these teachings sweep away superficiality, make-believe, fantasy, ignorance, stinginess, insensitivity and deception in all its forms. Àse.
~ Awo Òrúnmìlà Mark Casillas
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PRESSING FORWARD WITH A MATURE UNDERSTANDING OF SPIRITUAL REALITIES:

Having a Spiritual Comprehension and Appreciation of the Orisa. The relation of Olódùmarè with the Orisa.

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.
The law of creation is one of progress, development, expansion and unfoldment. We cannot remain stagnant in our spiritual unfoldment neither can we be satisfied with an undeveloped and immature understanding of spiritual realities. We have to grow. We have to progress. We need a fresh vision for our times just like the ancients had a corresponding vision for their own times. We cannot live by the vision of the ancients because their vision was intended for them and not for us. We need to have a vision of our own that meets our needs in the today and now.
By vision I mean a clear, satisfying, harmonious and accurate understanding of things. We must acquire a satisfying, inspiring, healthy and lofty comprehension of spiritual matters. We cannot remain locked in the past understanding of the ancients because as wonderful, knowledgeable and venerable as the ancients were they did not know it all. They expressed divine realities according to the historical reality of their times, according to their needs and according to their particular individual and collective level of intellectual and spiritual development and capacity. They understood divine realties according to their individual and collective capacity which were at different and various levels of development and understanding. The ancients opened the door for us to enter the spiritual realities. They left it to us to enter and to continue to grow, to develop the tradition, to make new discoveries and to acquire a better understanding of things. They had a glimpse of divine realities and took in as much as they were able and needed according to their circumstances, needs and aspirations. The ancients had exceptional understanding of many things in part and in part they held views that quite honestly were just superstitious or based on misunderstanding, fear of the unknown and/or lack of clarity.  They were at the beginning of making an effort to understand the things they had perceived and experienced. They did not have an accurate or complete understanding of things in regard to all the things they spiritually perceived and experienced.
We cannot fault them because they simply were where they were in their individual and collective capacities. They were learning, and each individual according to his personal interest and effort was going through the stages of spiritual growth beginning from spiritual infancy and working their way to spiritual adulthood or maturity. The life of the ancients was not as comfortable as our lives are today. They had to struggle to make a living and survive in ways that perhaps we could never be able to relate to. They faced many challenges, difficulties and problems greater than the ones we experience in modern times. So we have to value the efforts of the ancients in preserving the heritage of orisa spirituality and we must value the compendium of spiritual data that they compiled and communicated via oral transmission and via the method of spiritual rites of empowerment. We are also indebted to the ancients for preserving the diverse àse of the orisa so that we might derive benefit, power, healing, illumination and uplift by receiving these àse orisa to complement our ori through the divinely sanctioned initiatory processes. The ancients made their initial spiritual discoveries and communicated to us their understanding of these realities per the individual and collective capacities of the times and per the stage of spiritual unfoldment that they had until then acquired.
Tradition is a living reality based on discovery, experience and observation. Tradition must grow, evolve and renew [refresh] itself to accommodate itself to the present times. We must continue our spiritual work and investigations where the ancients left off. The ancients did not intend for us to receive their outlook and to etch them in stone as something not subject to subsequent investigation, study, development and adjustment. What they gave us was simply a starting point that they intended us to continue to develop and bring to maturity, greater efficiency and clarity.
There has been research, study, practice, new discoveries, new applications, development of more accurate understandings and progress in all areas of knowledge like math, art, science, medicine, physiology, neurology, anthropology, archeology, carpentry, architecture, agriculture, technology, psychology etc. etc.
The only area of knowledge that has not kept pace with the other sciences or fields of knowledge is spiritual science. Spiritual science has lagged behind the other sciences. But why? Simply because there is little interest in studying, developing and practicing divine spirituality which is the supreme or perfecting science. Divine spirituality is about self-improvement, and to be painfully honest people are reluctant to pursue the path of self-improvement, self-correction and spiritual refinement. Isese or divine tradition is a sacred science that is subject to study, development and the acquiring of clearer understanding of spiritual realities and practical applications like all other sciences, but there has to be a personal interest in this special field of knowledge. No field of knowledge develops by itself. They are developed by interested, observative, studious, clear-headed and practical people. Theory and practice must be one in regards to Ifá-Orisa spirituality or Ifá spiritual science.
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HOLY ODU-IFÁ OSE-IRETE (The Devotee of Ifá-orisa Must Be Courageous)

The devotee of Ifá-Orisa must be courageous. It is a great mistake and very foolish to attempt to injure, malign, sabotage and/or take advantage of a kind, sincere, honest and true follower of Ifá-Orisa. A realistic and sobering lesson from Odu-Ifá Irete-Ose:
Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

Holy Odu-Ifá Ose-Irete:

“He is no coward who does not run away at the noise of civil strife [challenge, opposition and adversity].  Just as bees fly out of the hive but leave the hive protected, just as ants guard their hill before, during and after their activities, in like manner should wise men [genuine initiates] lay stratagems and plans in advanced preparation for the attack of the antagonist, long before the hidden attack of the enemy.”
Today we live in a world of conflict, strife, challenges and difficulties. We all strive to do our best to live meaningful, honest, peaceful, law-abiding, caring and harmless lives. Even though we attempt, as far as it is within our power, to live peaceable, useful and quiet lives, there are human beings, as well as unwholesome spiritual forces, that foolishly confuse and mistake our kindness, humility, goodwill, friendliness and patience for weakness, powerlessness and lack of efficient ability to resist, combat and overcome them.
The fact of the matter is that there are human beings and unwholesome spiritual forces that do not care about how good, well-meaning, honest, law-abiding and diligent you are. They will attempt to obstruct you, frustrate you, resist you, harm you, manipulate you, cheat you, take advantage of you, undermine you and agitate you if you let them.
These malicious, uncaring and indifferent people and unwholesome spiritual energies will plant seeds of disorder, chaos, drama, sorrow and confusion in your life if you through lack of clear-sighted awareness, lack of courage and forethought allow them to. Everyone is not kind, decent and good! Everyone is not whom they seem or appear to be. Everyone is not who you think them to be! Some can be mean, uncaring, conniving, deceptive, callous, manipulative, injurious and indifferent! Some could care less about your wellbeing, the wellbeing of your family and the success of your noble plans!
What to do with such mean, recalcitrant, indifferent, manipulative, stubborn and belligerent kind of people and unwholesome energies that cannot be reasoned with and that cannot be appeased with anything because they do not want appeasement. They don’t want peace and reconciliation, they want war! They want to underline, malign and defame you at every chance they get due to their ignorance, jealousy and selfish pride! They simply want to take delight in your downfall, affliction and suffering, because of the malice, envy, emptiness and conceit which is consuming them.
Because they are failures they want you to fail. Because they are unhappy with themselves they want you to be unhappy! Because they have achieved nothing productive with their lives they dedicate themselves to fault-finding, malicious gossip and spreading seeds of discontent. Because they are ignorant and have no true spirituality and they have no true knowledge, they want to malign, defame, slander and undermine you! What to do with these people that you cannot reason with or be reconciled with? What to do with these people who are determined to ruin you, undermine you and tarnish your good reputation?
In this verse of Odu Ifá, Ifá wisely instructs us that these antagonists have to be confronted with strength, power, courage and iron-will, but not always directly…we confront them and defeat them by confronting them indirectly by always having a prepared defensive and offensive plan.
My dear friends and family we must know that attempting to talk and reason with these people will not work. Sometimes, sincere and well-meaning diplomacy will fall woefully short of the intended goal.
If one side wants peace and reconciliation, but the other side insists on fighting, should the peaceful side for the sake ‘peace’ lie down on the ground and allow the antagonist to step, walk and jump on his chest?! No! Not ever!
Sometimes the fight cannot be avoided and we have to be willing to arm ourselves with spiritual wisdom, sagacity, divine power, patience, careful planning and the combined counsel and activity of other select courageous, upright and determined people [fellow spiritual initiates] whose hearts are the hearts of wise and valiant warriors.
Just like the bee protects it queen and hive by stinging and resisting its opponent by unrelenting attacks until the antagonist withdrawals and gives up his foul plan, just like ants which seem to be small and powerless until you see them come together as one organized, powerful and efficient unit [army] to defend their home, children and leader, in like manner we have to actively and decisively, individually and collectively take action against the enemies of peace, order, truth and wellbeing for the sake of our own lives, our family and our society. There are times that we will have to apply controlled, measured and well-directed [spiritual] aggression, strength and force! This too is a form of love…tough love…hard love…justified corrective love.
We cannot be cowardly when all means have been exhausted to make peace and reconcile and the antagonist does not want reconciliation and peace…the antagonist only seeks your harm, your sorrow and your destruction! When things get to this level we have to fight! The time for talk is over.
Ifá tells us that we should not be afraid to enter a just conflict or fight when there is no other option. Our fighting against the activity of unwholesome spiritual forces and mean-spirited, malicious, envious and corrupt people is authorized. The only thing that good people have to do, for evil, malice and disorder to prevail is nothing! We have to take action through spiritual and temporal means to mitigate and dissolve the activities of malicious, stubborn and recalcitrant ones.
Through our wise activity and resistance the divine Olódùmarè [Ifá and irunmole-orisa] will administer to such ones the right measure of discipline, punishment and correction that they are direly in need of. We cannot be complacent, passive and accepting of the harmful, malicious and callous doings of uncaring, immoral and recalcitrant [social and spiritual] criminals. We have to fight when fighting is called for without fear and with the confidence that truth and Olódùmarè [Ifá and irunmole-orisa] are on our side!
When we survey the life and activities of Òrúnmìlà we discern that Orunmila was not only a wise, kind and humble teacher and priest.
Òrúnmìlà was a also a courageous spiritual warrior of Olódùmarè. When all talks and efforts at peace making and the establishment of uprightness failed, Òrúnmìlà had to wage spiritual war on certain people and communities that were ruining and destroying the stability, peace, health, order, progress and wellbeing of the community!
Olódùmarè did not give the lion claws, strength and sharp powerful teeth to tickle those who would foolishly attempt to harm it! Olódùmarè did not give the rattle snake fangs, intelligence, agility, a rattle and venom so that it can allow others to step all over it, to kick it, jump on it and injure it! The rattle snake does not intend to hurt, harm or injure. This is why it sounds the warning alarm and it shakes its rattle so that the intelligent listener can withdraw immediately and avert an avoidable serious injury and/or fatality.
But let there be no doubt that if a person oversteps the kindness and patience of the rattlesnake in giving its rattled warning, the rattle snake will strike with deadly efficiency. Is the snake to be blamed? Just like the rattle snake, we should patiently, clearly and determinedly shake our rattle so that our antagonist can discern what will follow if he persists in overstepping the boundaries of patience, propriety and reasonableness but once the boundary has been deliberately overstepped it is time for single minded action! Sometimes the best defense is a good offensive-defensive action, when divine wisdom [Ifá] determines and approves this course.

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Simplifying-Life _ ancestral pride temple

THE SUBLIME, CONFIDENTIAL AND ESOTERIC TEACHINGS [KEYS] OF IFÁ: [***THE WAY TO TRUE POWER***]

Òrúnmìlà advises us to evolve to a higher spiritual level. Òrúnmìlà imparts and shares with us his àse and words of guidance to assist us in our effort to change our ways of thinking and to change our attitudes. Without changing our ways of thinking and our attitudes we cannot evolve to a higher spiritual level. This is why Ifá in Iwori Meji tells us that we should initiate ourselves again and again by using our wisdom and intelligence. By so doing we will know the true cause of what is affecting us and how to find and apply the real [true] solution.

To this end was Ifá revealed so that we can receive àse and guidance with the purpose of practicing and working into our own lives the instructions of Ifá. Without STUDY, REFLECTION and PRACTICE [personal experience] of the mysteries and teachings of Òrúnmìlà, authentic faith [confidence, clarity and certainty] cannot arise in us. Ifá gives us the wherewithal to change our manner of thinking and attitude. Ifá gives us true power to implement true change in our lives. Ifá reveals to us in Okanran Oturupon that it is through the constant STUDY, REFLECTION and PRACTICE of the teachings of Ifá that we come to know and understanding [directly perceive] the true meaning and purpose of life. When we know the true meaning and purpose of life we will then cease our aimless wanderings here and there.

We have the privilege, responsibility and duty to improve the quality and condition of life for ourselves, our nearest and dearest loved ones and humanity at large. Only through the change of the individual [transformation of thoughts, intent and attitudes] can we change our lives and the world in which we live for the better.

Merely knowing about and/or reading these truths is not sufficient. We have to adopt the guidance of Ifá as our true and only standard for life. By living in harmony with Ifá we spiritualize and make divine our own lives, and we contribute to the moral-spiritual elevation of others. When our lives are in harmony with Ifá this means that we are in harmony with ori. When we live in unity with ori we become powerful, confident and efficient persons because we become ori-sa. Ori-sa is the person who lives a powerful, empowered and extraordinary benefit conferring life because he or she lives in harmony with Ifá and ori.

This is what Ifá is leading us to. Ifá is leading us to the comprehension that we can become new and emerging orisa in the here-and-now. Aspire to actualize your divine and noble orisa nature in all you do and in all of your relationships and daily duties. Become orisa. Be orisa by incorporating the mind, thought and attitude of Ifá into the fiber of your being through your continual communion, devotion to and association with Ifá.

The person who has Ifá in his heart and actions has it all. Such a person is a living emerging orisa upon this earth. It is good to honor and worship the orisa. It is better to become an orisa by emulating and assimilating the noble spirit, thoughts and actions of one’s family orisa [one’s own main orisa]. Be an orisa to your friends, family, neighbor and acquaintances. It is good to honor and worship the orisa, but it is even better, and more advantageous to be an orisa in one’s thought, conduct, behavior and one’s manner of relating to others. We can become orisa [divine beings] if we want to, and if we set our hearts to this purpose. We become orisa to serve others and not with the intention of being served by others. We become orisa to reveal the true heart of isembaye isese [the sacred and ancient divine tradition] which consists of truthfulness, courage, usefulness to others, integrity and self-control [self-discipline]. We become orisa to reveal humility, hope, resilience and compassion.Continue reading

orunmila-awirin

OSA-IRETE: LA ILUMINACIÓN Y DESPERTAR DE ÒRÚNMÌLÀ AWINRIN. PORQUÉ YO AMO Y ME DEDICO A ÒRÚNMÌLÀ.

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.
La iluminación y la inspiración divina es una dádiva de Olódùmarè. Para entender a Ifá y para impartir mensajes de parte de Ifá tenemos que vivir en armonía con Ifá, estudiar Ifá, practicar Ifá y contemplar Ifá. Todos los días es necesario que nos reunamos con Òrúnmìlà y que consultemos a Ifá.
Ifá me ha concedido grandes manifestaciónes, dádivas y bendiciones. La razón por la cual logro estas manifestaciones, dádivas y bendiciones de Ifá es porque yo no me promuevo a mi mismo. Me dedico a promover lo que Òrúnmìlà quiere, y solo comunicó lo que Òrúnmìlà me revela y me indica que debo compartir.
Doy gracias a Òrúnmìlà por el privilegio que tengo de disfrutar una amistad íntima con el. De ser su alumno, devoto e hijo. Yo amo a Òrúnmìlà. El que camina con Òrúnmìlà camina con Olódùmarè. El nombre y la persona de Òrúnmìlà nos hace siempre recordar a Olódùmarè y nos acerca hacia Olódùmarè. El nombre Òrúnmìlà significa: Òlòrún [Olódùmarè] sabe cómo salvar.
Cuando confiamos en Òrúnmìlà estamos declarando y afirmando que tenemos confianza y fe en Olódùmarè, en su sabiduría y poder para resguardarnos y protegernos de todo aquello que no es provechoso para nosotros. Òrúnmìlà tiene porción en y participa en la omnisciencia de Òlòrún [Olódùmarè]. Òrúnmìlà es el único irunmole-orisa que recibió la dádiva de gustar, de tener porción en, y de participar en la virtud de la omnisciencia que es una virtud intrinsica de Olódùmarè.
Cuando caminamos con Ifá con sinceridad y amor, esta omnisciencia divina nos ilumina, nos irradia y se difunde en nosotros. Según el deseo de Olódùmarè, Ifá nos revela muchas cosas y nos enseña que hacer, como hacer, cuando hacer, cuando hablar, como hablar y de que debemos hablar y aún cuando debemos callar. Òrúnmìlà nos revela lo que las personas verdaderamente traen escondidos en sus corazones. Vemos y percibimos las verdaderas intenciones del corazón. Òrúnmìlà es la manifestación pura de la omnisciencia divina manifestada y de la virtud.
Esta gran virtud la recibió Òrúnmìlà de parte de Olódùmarè en el sagrado Odu-Ifá Osa-Irete. Òrúnmìlà nunca pidió esta dádiva. Olódùmarè se la regalo a Òrúnmìlà por la humildad, la sencillez, la buena-fe y la honestidad que había y hay en Òrúnmìlà. Osa-Irete es el Odu-Ifá de la omniciencia, la sabiduría y la espiritualidad peculiar de Òrúnmìlà. Osa-Irete revela el secreto de la virtud, poder y autoridad de Òrúnmìlà, como también sus responsabilidades y obligaciónes. Osa-Irete es el Odu-Ifá que explica y revela la iluminación y despertar de Òrúnmìlà Awinrin. Osa-Irete contiene la esencia y corazón de la energía única, carácter sin-igual y personalidad carismática de Òrúnmìlà. Osa-Irete es la manifestación de la sabiduría, conocimiento y entendimiento de Olódùmarè.
No fue fácil para Òrúnmìlà cuando recibió esta gracia de parte de Olódùmarè, de emplearla con facilidad, porque en conjunto con la dádiva también vino la carga, el peso, las obligaciones y responsabilidades que experimentó Òrúnmìlà cuando empezaron a llegar irunmole-orisa y seres humanos sin número para compartir sus problemas y dificultades con Òrúnmìlà. Experimento Òrúnmìlà el inconveniente de que a todas horas llegaban irunmole-orisa y seres humanos que querían conocerlo y hablar con el. Todo aquel que quiere recibir la sabiduría abundante de Ifá tiene que estar dispuesto a experimentar inconvenientes y tiene que estar dispuesto a simpatizar con otros y ayudarlos a sobrellevar sus cargas, los dolores y sufrimientos de la vida. No es facil seguir el ejemplo y las pisadas de Òrúnmìlà pero si es posible y necesario.
Nosotros que somos creyentes y devotos de Ifá tenemos una fuerza que nos sostiene, nos apoya y nos da paz, aun en momentos difíciles como los que estamos atravesando. Sentimos y tenemos un gozo y una alegría contagiosa que otros no pueden sondear.
Todo lo que es ordenado, aprobado e instituido por Olódùmarè es para nuestro bien y provecho. Aún cuando Olódùmarè ordena e instituye cosas que son duras para nosotros aceptar o comprender, tenemos que saber que el amor y la sabiduría de Olódùmarè está guiando todas la cosas. La voluntad de Olódùmarè es lo único que triunfa, permanece y prevalece. A travez de Ifá nos vinculamos a la voluntad de Olódùmarè.
Todo alumno, devoto e hijo de Òrúnmìlà debe hablar frecuentemente con su Ifá. Reúnase con Òrúnmìlà. Ifá no hace acepción de personas. Ifá no tiene hijos favoritos. Ifá es imparcial y ecuánime. Yo no tengo mas privilegios con Ifá que usted. Yo no tengo mas cercanía con Ifá que la que usted puede también tener. Quiero que usted experimente en mayor medida la eficacia y cuidado personal de Òrúnmìlà en su vida. Òrúnmìlà le ama. Cuéntale todo a Baba Ifá. Cuales sean sus problemas, retos y dificultades entrégale su pesar a Òrúnmìlà. Déjalos allí con el. Òrúnmìlà resolverá y traerá paz, remedio y alivio a su vida.
Mis amados hermanos y hermanas, todos los días comience de nuevo. Renovase todos los días. Si se cayó, entonces vuélvase a levantar. Todos nos caemos, todos nos pelamos las rodillas. Pero no nos podemos quedar en el suelo. Nos levantamos y seguimos caminando hacia adelante. Sigáse levantado y no tomes en cuenta las caídas. No importa las veces que uno se caiga. Lo importante es volvernos a levantar. Viva un día a la vez. Cada vez que nos levantamos nos ponemos mas fuertes y resiliente hasta que llega un día que no nos volvemos a caer. Àse!
Espero que estas palabras sean útiles y provechosas pasa su vida. Espero que hayan servido de estímulo y que le hayan impartido ánimo, esperanza y confianza. Que le traigan paz, confortamiento y satisfacción. Fun Olódùmarè. Gracias a Olódùmarè.
Ifá tóó yangàn. Ifá ni lagba ti ngbaye. Àse.
Nunca debemos sentirnos abochornados y avergonzados de ser devotos, creyentes e hijos de Ifá. Debemos sentirnos orgullos de ser devotos de Ifá y de tener a Ifá. Ifá es el que sana, rectifica y salva el mundo [de nuestros pensamientos, voluntad, sentimientos y emociones].
Una cosa más: No permítas que la ingratitud, la hipocresía, las malas-obras y la indiferencia de otros, que aveces nos pagan mal por los bienes que le hacemos, que nos inclinen a considerar valernos de prácticas espirituales o tipos de espiritualidades que no son aprobadas por Ifá. No necesitamos inclinarnos en esa dirección. Ifá es más que suficiente para resolver los conflictos y malos entendidos. Ifá sabe mejor como dispensar equitativamente la medicina dulce o la medicina amarga.
Dejémonos guiar siempre por el consejo y guianza de Ifá. No todo el que nos hace un mal es porque necesariamente sea una persona mala. Muchas personas sencillamente están enfermos del corazón. Muchas personas están quebradas, fragmentadas y destrozadas en su interior. Necesitan el amor, la ayuda y la simpatía de Ifá y no del enojo o molestia que se puede levantar en nuestros corazones. No podemos molestarnos con una persona enferma porque se esté comportando como una persona enferma. No necesitamos añadirle más dolor y sufrimiento a nadie. El que mal hace, mal termina. Seamos pacientes con otros así como Olódùmarè ha sido paciente con nosotros. No permitas que ningún corojo manche sus vestimentas blancas espirituales.
Todo lo que estamos viendo y experimentando hoy día es con el propósito de que las personas se vuelvan humanas otra vez. El perdón, la comprensión, la paciencia y simpatía [amor] es la solución.
Ifá gbe wa ooo. Àse.
Ifá nos sostendrá. Àse.
Oruko Odumare ni ka fi iyin fun. Àse.
Solamente el nombre de Olódùmarè merece reconocimiento, alabanza y homenaje. Àse.
Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

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