divine truth - ancestralpride

THE DIVINE TRUTH OF MORAL-SPIRITUAL PROGRESSION

The authentic devotee of Ifá is easily identified by his or her moral-spiritual transformation. Ifá comes into our lives to bestow divine grace, peace, resolve, meaning, intelligence, inner-strength, purity and love.
These divine blessings and powerful endowments are given to us to enable and embolden us in our effort to pursue and gain Ifáyelele (divine awakening, harmony, fulfillment and moral-spiritual-emotional-intellectual maturity). The [true] follower of Ifá can be discerned by the efforts he or she makes to uproot unwholesome tendencies and habits and replace them with divine and wholesome habits.
The enlightened Ifá devotee is never content or satisfied with his or her present moral-spiritual level but is always laboring, pressing forward and exerting himself or herself to acquire new moral-spiritual terrain (continual inner growth, virtue, understanding and purer love). An Ifá devotee delights to strive to attain ever increasing and higher levels of divine grace, sanctity, purity, character, wisdom and power.
To remain stagnant or stationary in ones moral-spiritual unfoldment is to retrogress and lose spiritual ground. A river that somehow or other becomes stationary or stagnant soon becomes the breeding ground of disease, weakness, illness, stench and death, but a dynamic and ever flowing river maintains tenacity, health, sweetness, life and vitality.  Continual advancement and unceasing joyous effort is the clarion call of Ifá to its initiates.




Until we reach the state or condition of non-retrogression (firm, solid, stable, unwavering, abiding and consistent moral-spiritual maturity) there will always be the risk, chance or possibility of losing what level of moral-spiritual advancement we have made due to negligence, complacency, lack of perseverence and lack of strong determination. Only when we run the race legitimately and cross the finish line can we be considered true (spiritual) athletes, winners, champions, warriors and masters (masters of our own self, not other people).
The mature and illuminated devotee understands that to continually grow morally and spiritually is the root, foundation and aim of all Ifá studies and practices. This spiritual process of growth and development cannot be had by proxy. Inner growth and development is obtained by personal determined effort, continual engagement, honest self-analysis and consistent exercise.
No one can give you their well and hard earned intellectual-spiritual divine capacities, intelligence, character, gracefulness and inner spiritual-powers. These things cannot be bought, sold or simply given. They must be earned and acquired through personal consistent study, continual reflection and patient practice. One must qualify to obtain them. Each one must do his or her own work.
Moral-Spiritual progress is the continual fruit of diligence, hard work, self determination and personal conviction. Divine grace empowers us and Divine Wisdom informs us but we must do the work. There are no short cuts and no possibility of skipping steps or side stepping divinely arranged lessons.


Ifá shows us the path to follow and walk upon. Ifá gives us the just measure of instruction and provides us with provisions (diverse kinds of asé) for the journey, but we ourselves must perseveringly, patiently and determinedly walk the path from its beginning to its ends by the strength and power of continual self-initiative.Ifá   will walk with you but Ifá will not carry you on his shoulders and do your necessary work for you.
Ifá has one part and you have the other. You work together. Your personal effort, consecration, sustained enthusiasm, self-renewing initiative, thoughtfulness and participation is essential. This is why there is no need and no point to be made in comparing oneself to others. You do not know and cannot know the inner life, spiritual history and trajectory of anyone. You can only truly know and discern your own. We are all on our own unique and individual path.You alone are responsible for your moral-spiritual progress. You alone are responsible for your lack of moral-spiritual progress. You alone carry the responsibility to promote your own spiritual well being, health and happiness.
Other qualifed, empowered and mature people can help and assist you but the responsibility rests upon you. It is your choice whether you will progress or not. It is your practiced determination which will advance you forward. It is your choice and action that determines  what kind of person you are and will become. Yours alone.
Imitating others on their personal spiritual path will not help you. You have to find, discover  and discern your own authentic, original and correct personal spiritual path and you must follow it wholeheartedly irrespective of whether others approve of it or not, and irrespective of whether you will be accompanied by others or not.  No person can limit you except yourself.
The greater your personal aspiration, inspiration, ideal and insight, the more you can and will attain, if you so choose to actively pursue YOUR DIVINE IDEAL. One of the greatest secrets or greatest spiritual discoveries that all sincere aspirants eventually make is:
‘That all times, situations and/or circumstances are ideal, just right and perfect to make genuine progress and to acquire purity (singularity of purpose), understanding, virtue, divine power and deep wisdom. It is not our environment or circumstances that determines who we are and what we can and will become. It is our attitude, disposition, personal chosen outlook, determination and quality of personal self-confidence that determines our inner and outer achievements and success.’



Olodumare created us with the power of will and the ability to think and choose the path we will follow. Our will, choices and actions determine whether we are living our lives with a progressive mentality or a retarding (retrograde) mentality.
Olodumare has given us the power of self-dominance if we choose to exert it or we can relegate ourselves to the self imposed status of victims of circumstance. Do not victimize yourself and subject yourself to self-pity which is nothing more than a subtle manifestation of selfishness and laxity. Be strong. Be resilient. Know and honor your true divine pedigree and identity! We are not strong or weak by artifice. We are strong or weak by our own will and choice. By our own will we decide if we are going to be determined, successful, persevering and enthusiastic or not.
Through self dominance we have grace, wisdom, freedom and power to master the negative and destructive emotions that arise within us. These negative, destructive potentialities and defilements that arise within us are represented by Oyeku.
We must know that we are able to receive the light, love, power and life of Olodumare within us as represented by Ogbe.
This principle of moral agency, choice and self-determination is seen in Holy Odu Ifá Ogunda Meji:
‘The Core Of The Tree Does Not Call For Water (was the name of the awo) who consulted Ifá for, When All Men Will Give Account In Heaven (before Olodumare).’
‘If it is good you do then continue to do good. If you engage in evil deeds immediately desist from them because the hand will speak (reveal your actions) and the leg will give account (will reveal your activities).’
‘You will account (before Olodumare) for ALL YOUR DEEDS which you practiced on earth.’
Holy Odu Ifa Otua Aira:
‘It is what Ifa expects of us that we should say. Let us speak (and practice) the truth.’
‘It is he that speaks (and practices) the truth that Olodumare will uphold. Let us speak (and do) the truth.’
‘It is he that speaks (and practices) the truth that Irunmole will uphold.’
‘It is he that speaks (practices) the truth that the Earth will uphold.’



Holy Odu Ogunda-Bede:
‘Falsehood will cause the death of a liar.’
‘Treachery will cause the death of the deceitful one.’
‘Whatever we choose to do, even if it is beneath the earths surface (hidden from people) the (limitless) eyes of Olodumare will see them all.’
‘These were Ifá’s declaration to, ‘He who stole at midnight and said the kings of the earth would not see him.’
‘Even if earthly kings (human authorities and agencies) do not see you, the eyes of Olodumare are surely watching you.
Holy Odu Oyeku Ofun:
‘Honest people are rare. Good people are rarer still. Ifá sees the intentions of the heart. Those who practice what is good, Olodumare knows who they are.’
We have been endowed by Olodumare to a remarkable degree with the ability to choose our course in this world and the quality and kind of person we will be. The essential and fundamental  nature of human beings is Ogbe (light, clarity, increase, progress, fluidity and life). But in His wisdom Olodumare has provisionally introduced the training element of Oyeku (darkness, unclarity, decrease, decline, resistance and death) as a sort of spiritual weight or sparring (training) partner so that we can exercise, develop and strengthen our moral-spiritual muscles and our intellectual-intuitive faculties.
Through the interaction and interplay of Ogbe and Oyeku; moral agency, choice, satisfying selection, achievement and intelligent effort is made possible. Through the interaction and interplay of the Ogbe and Oyeku principles the arena is set for the will to be able to exercise, develop and realize itself.
So, who are you? You are what you pursue, practice and associate with inwardly and outwardly. You are your cultivated and nurtured affinities. Our fundamental nature or essence by creation is Ogbe. This means that the root, core and foundation of our being is of the essence of actual fundamental and potential goodness. While our inner essence is goodness itself this goodness means nothing if it is not challenged, cultivated, tested or proved and intentionally appreciated and desired.
You have to want to be and actually be, by your own decisions, thoughts, choices and actions, demonstrably good. It is a fact that from apple seeds new apple trees are born and from the trees new apple fruits are obtained. But if this seed is not cared for, protected, watered and nourished it will not even become a young creeper much less a fruit bearing tree.
Not only the seed but the soil upon which it grows must be prepared. Weeds, stones, fungus and harmful insects must be continuously removed. Even when the tree grows and matures it has to be pruned so as to ensure future productivity. The apples you eat do not reach you by chance or accident. Someone intentionally took care of the soil, of the seed, of the tree, nurtured and cultivated it.
In like manner you have to intentionally and responsibly nurture and cultivate your innate fundamental Ogbe nature. It needs to be said the Oyeku is not our enemy but a veiled friend. Oyeku can seem like a harsh and hard taskmaster but this is not the case. The heart of Oyeku is pure compassion. Oyeku holds out noble prospects for us but these must be worked for and earned. Oyeku comes along aside us and within us to challenge us and to offer us countless opportunities and occasions for moral-spiritual growth.
When we at times feel the sting of Oyeku is only because we are looking and drifting away from Ogbe. Oyeku is the strict and unwavering disciplinarian who trains us up and leads us to true freedom, the freedom of being mature, enlightened, disciplined and responsible people. Without enlisting the support of Oyeku, Ogbe cannot fulfil its task in regard to our moral-spiritual and emotional-intellectual training, development and education.
The manifestations of Oyeku like adversity, challenges, stressful situations and difficulties are for our ultimate good. It is not the fact of adversity, challenges, stressful situations and difficulties which injures us but it is our attitude, outlook and response to these that determines whether we gain benefit and advancement or experience loss and decline in our moral-spiritual development. These moments of challenge, difficulty and endurance reveal to us who we presently are and where we are in our spiritual unfoldment. They don’t make us who we are. We choose who and how we are by our attitudes and responses towards life challenges as well as by our developing perception of our own selves.
Moral-spiritual unfoldment is not glamorous or flashy. In fact one will experience many dry seasons and seemingly unfruitful seasons in ones spiritual career of divine ascent. To achieve deep inner transformation, divine gracefulness and god-like character is a work in progress which requires steady commitment, patience and perseverance especially during the dry and seamingly uneventful seasons. Steer away from superficiality and superficial (morally-spiritually uncultivated) people. Steer away from attitudes of laxity, complacency and laziness. Don’t try to jump steps or side step necessary lessons. Don’t fall into the contemporary practice of being a jack of all trades but a master of none.
Honor your life and calling. Resist the urge to be impulsive and the habit of being a people pleaser. Stop jumping here and there and develop strong, firm and deep spiritual roots. You lament and wish there were more real and genuine spiritual devotee’s. Well become one. Be one.
Achieve this for your own advancement and for the benefit of those who are seeking for the truth and its genuine representatives. Do not complain, bicker or lament, instead take steps to elevate your life condition above that which is mediocre, superficial (fake), insubstantial and unsatisfactory.
No one can give you a superior and sublime status and inner condition. You have to develop it, work it in and cultivate it in the laboratory of your own life over many days, weeks and years. You will experience and have many highs and lows, ups and downs, and many moments of ecstasy and tears in relation to your moral-spiritual progress and development.
This is a normal occurence but you have to be persevering and look to the finality of your struggles and challenges. You have to recall what it is that you are working towards. A divine quality of life has to be cultivated, divinely appropriated and earned otherwise it would hold no true meaning or value. You have to earn it, work for it, to have a right to it.
Don’t look at others but instead look at yourself and what you are or are not doing with your life, privileges and opportunities. Don’t spend your time and energy assessing and criticizing others, instead fairly assess yourself and honestly criticize yourself constructively. Ifá puts before you two choices. You can choose the way of the genuine, honest and diligent aspirant (awo) or you can choose the path of the hypocrite (double minded), zig-zagging (unstable) and willfully uninformed (ogberi). The choice is yours alone to make.
Do not blame others or find fault with others for your own choices and decisions. Allow no one to take advantage of you but also ensure that you do not take advantage of anyone. Do not ask or expect from others what you do not ask or expect from yourself. Do not make demands on others to practice and do. what you yourself neglect to practice and do.
You can only give what you have. You can only suggest and ask others to do and practice the principles of truth and noble character only if you have been firmly established in them yourself for some considerable and observable time. Your words will lack moral-spiritual power, authority, healing gracefulness and uplifting potency if you are not a well cultivated embodiment of those moral-spiritual principles you espouse.
Minimize the need for excessive verbosity, instead convince and win others over by the power of your actions, behavior, attitude and conduct. How can you teach others if you have not taught yourself? How can you offer others a hope and standard that you do not have for yourself? This is the teaching and standard of Ifá.
Ela ‘boru. Ela ‘boye. Ela ‘bosise.
Your friend and well-wisher Awo Òrúnmìlà Mark Casillas.

JOYFUL HOMAGE AND PRAISE TO IFÁ-ÒRÚNMÌLÀ

Ifá grant your blessings as I praise, enumerate and proclaim your glory, greatness, strength, wisdom, virtues, loving-gentleness, power and excellences. Asé.
May your life giving asé impart strength, enthusiasm, hope, awe, love, joy, peace and healing to all who consider these divine thoughts. Asé.
Ifá you are the divine messenger, message and rectifying (healing) grace (power) of Olodumare, we praise you! Ifá, you are competent to be King over us because in you Ifá, we find revealed the kindness, friendliness, power and gracefulness of Olodumare.
Ifá, you are the wisdom, love and power of Olodumare. Ifá, who does not know that to know you is to know happiness, contentment and satisfaction!? Ifá, who is a better friend, relative and guide than you?
Ifá, you protect, defend and guide your devotees with excellence and perfection. Ifá you allow no one  to harm, deceive and mislead your devoted followers. Skillfull are you Ifá, in waging war against the enemies of truth, peace and goodness. You wage war in such a way that the enemies of rectitude, peace and harmony think you are just playing and jesting with them!




Ifá in your action you are more graceful than the centipede. Ifá in your patience you are more persevering than the ant. Nothing deters you from accomplishing your determined purpose.
Oh Òrúnmìlà, you who are one with Ifá and are intimately acquainted with Ifá, to know you Òrúnmìlà is to know salvation, to know you is to partake of vibrant long-life!
Òrúnmìlà Ajana, you are the one who is small in stature yet you are great in power and full of wisdom. Òrúnmìlà! Your ways are untraceable, profound and difficult to comprehend! Òrúnmìlà, there is no better companion and friend in life than you. You are the one worth spending ones time with.
Oh Òrúnmìlà, are you not the one who is the owner of the large house that is high enough to see the limit of the flight of birds, oh dweller of heaven and earth?! Oh Òrúnmìlà, who does not know that you dwell simultaneously in heaven and on earth and that you are aware of all that is unfolding?!
Òrúnmìlà omo Olorun asadi (Òrúnmìlà, son of Olodumare, you who are the sure refuge and shelter), to look upon your face is to behold the goodness, kindness, glory and loving concern of Olodumare.
Òrúnmìlà who is like you? Òrúnmìlà you are the one who disarms us of our fears, insecurities, doubts, worries and anxiety. You transform our sorrow into irrepressible joy!!




Òrúnmìlà, you who are one with the Ifá spirit of limitless light, love, power and immeasurable life, are you not the one who wards off imminent mishap, suffering and death?!  Òrúnmìlà, you are a true friend, mentor and father upon whom I can lean upon forever, because you are more firm and stronger than an immovable mountain. There is no one I would want to spend my time with more than you, for you are Iriju Olodumare (prime minister of Olodumare).
Òrúnmìlà, you alone know the secrets of the heart of Olodumare. Òrúnmìlà, you alone know the glorious purposes of Olodumare because Olodumare hides nothing from you. Òrúnmìlà, to call and rely upon you is to receive the sure and full support, goodness and blessings of Olodumare Oba Iré.
Strong, wise and power Òrúnmìlà, even the fierce leopard turns upon its heels and flees when it sees you because it knows that it cannot ever overpower you! Joyful homage and praise to you Òrúnmìlà, you who sits majestically upon the skin of the leopard! Even death honors you!
Oh Ifá! Oh Òrúnmìlà! Those who follow you as wholehearted student-disciples are in turn pursued and followed by limitless blessings, happiness, peace, honor, longevity and prosperity. Joyful homage and praise to you Òrúnmìlà because you are the divine mystic and seer who eats a lot of palm oil yet does not turn red. Òrúnmìlà, you are the sage who wrestles death into submission!
To know you Ifá, to know you Òrúnmìlà, is to know and experience eternal life (the divine quality of life which is had and enjoyed by Olodumare and the divine Irunmole-Orisa)! It is you Ifá who gives life and hope to all. Òrúnmìlà there is no failure with you.
Òrúnmìlà you are the refuge from death, sorrow, fear and destruction. Ifá you are the one who teaches us how to spiritually grow, progress and transform through the mysteries of Ela, the spirit of purity, nobility, godliness and salvation.




Ifá you give us power to joyously and contentedly persevere, prevail and conquer our inner and outer antagonists through truthfulness, patience, perseverance, unwavering integrity, goodness, divine spirituality and humility.
Òrúnmìlà Awimilogbon (wise teacher and guide)! Òrúnmìlà Awinrin (the one who sees and understands all things with clarity and precision)!
Òrúnmìlà Oba Atayese (King empowered to rectify, heal and correct), why do people not know that if they call upon you with simplicity, sincerity, earnestness and good-faith you would immediately and compassionately rush to bring them relief and deliverance from their troubles and sufferings?! Why do people not know that you are are near and not far away?! A sincere and devoted thought directed to you always receives immediate recognition and response. Compassionate, loving and kind Òrúnmìlà, you are the one who feels our sufferings as if they were your own. You are the one who delights and rejoices in our success and happiness.
Òrúnmìlà, master of the sixteen principles of creation, may we never forget you and may we never lose sight of you. It is early in the morning we praise Ifá and Òrúnmìlà. It is in the morning I wake up to salute, greet and praise Ifá and Òrúnmìlà.
Oh Ifá! Oh Òrúnmìlà! Remember me as I remember you. Do not forget me as I do not forget you. Do not forsake me as I will not abandon you! Others may forget you; others may not appreciate you, but I will not abandon you, I will not lose my appreciation towards you because I know that you have done me only good.
I will not from others my confidence and faith in you. I will never be ashamed that Ifá is my father and I will never stop being a loyal and grateful son. Ifá I call on you! Ela I call on you! Ifá! Ela! Receive and be pleased with the offering and sacrifice of my heartfelt praise and words of gratitude. Ifá, weigh my heart on the balance of truth, sincerity and good faith; and bless (benefit) me according to the measure, weight and quality of my heart!
Ifá you live in my heart and nowhere else! Ifá, I live in your heart and nowhere else! Ifá, you and I are surely united. Ifá, you and I are surely one.
Oh Ifá, for many lifetimes I have been following you and you have been following me! Who can understand this mystery of friendship, love and respect between you and I?! Countless times I have come from Orun (pre-mortal divine spirit world) to Aye (the earth) and countless times I have ascended  from Aye and returned to Orun, and in all my journeying you have been with me like the loyal and trustworthy friend that you are.
Oh Ifá! Oh Òrúnmìlà! Your excellences, virtues and perfections cannot be enumerated. In one fell swoop (in just one step) no one can attain to your sublime status and condition, but little-by-little I seek to be firmly established in Ifáyelele.
Oh Ifá! Oh Òrúnmìlà! Many are my defects and flaws, but one sure virtue do I have, and that is that I do not forget you and neglect you. To the best of my ability I trustingly and humbly exert myself to obey you as a son obeys a loving, caring, gentle and wise father. Ifá may I never forget you! Ifá may you never forget me! You are the true treasure. Your wisdom is true riches.
A person can have many material goods and material riches of all sorts and yet be far from you. Ifá may I never forget you, may I never be far from you and may you never be far from me. Ifá, may you be my inexhaustible treasure of inestimable value.
A person can be endowed with great intelligence, wisdom and ability and yet be far from you. Ifá may I never forget you, may I never be far from you and may you never be from from me. Ifá may you be my intelligence, wisdom and ability.
A person can be a partaker of great affluence and be endowed with a great following and yet be far away from you and your noble ways. Ifá may I never forget you, may I never be far from you and may you never be far from me. Ifá may you be my charisma and may I be blessed to be among those who know how to masterfully follow you.
A person can be a partaker of good health and well-being and yet be morally-spiritually unhealthy and impoverished. Ifá may I never forget you, may I never be far from you and may you never be far from me. Ifá impart to be mental, emotional and spiritual serenity, joy, peace and vitality. Ifá may I always be inwardly healthy, strong and robust. Ifá, may you be my strength, health, stamina and vitality.




A person can appear to be outwardly happy, content and satisfied and yet be far away from you. Ifá may I never forget you, may I never be far from you and may you never be far from me.  Ifá may you grant me the grace and means so that I may always have and enjoy genuine, deep and lasting happiness. Ifá grant me contentment and satisfaction.
Oh Ifá! Oh Òrúnmìlà! You are fully aware how our lives upon this earth are often beset with afflictions, sorrows, adversities and challenges of all sorts. Ifá, you are aware that at times we are under heavy burdens, stressors and pressures that rob us clarity and the resolve to always do what is right. Grant us courage, strength and determination so that we may follow the noble, joyful and peaceful path that you have shown us.
Oh Ifá. Oh Òrúnmìlà. We must admit that at times we fall short from the proper path you have shown us due to ignorance, despondency, stress or neglect. Òrúnmìlà, extend the mantle of your compassion, gentleness, understanding and forgiveness over us and upon us. Òrúnmìlà uplift us, mend and heal our broken and shattered personal lives.
Ifá, if I have offended you please do not demand of me sacrificial offerings, but instead grant me unconditional remission as you did for the people of the town of tranquility. Ifá, I take full responsibility for my choices and actions. Ifá I ask you for the gift of strength and understanding so that I can correct myself and do what is right, proper and acceptable before you.
Ifá, if I have offended you please do not ask of me a sacrificial offering, instead grant me complete remission, as you did for the people of the land of tranquility. Ifá, lead me and empower me on the path of good conscience.
Ifá, I have surely offended you by my harming, injuring and deceiving others through my careless and disrespectful thoughts, words and actions. Extend to me forgiveness and the power to change and improve myself. Ifá do not demand of me a sacrificial offering. Ifá, I resolve before you to make what reparations I can, and I now renew my vow to proceed henceforth with complete and unwavering honesty, truthfulness and integrity. Ifá, grant me total remission and complete forgiveness as you did the people of the town of tranquility. Ifá may I be pursued by the blessings of good character. Forgive me you who are great King, Rectifier and True Friend. Asé
Oh Ifá. Oh Òrúnmìlà. You know my great reverence and affection towards you. You are my continual joy and delight. When I look upon my sacred Ikin Ifá, I see much more than sacred black kernels from the holy palm tree. When I look upon my attractive, alluring, mysterious, powerful and beautiful black Ikin Kernels I am immediately reminded of you Òrúnmìlà, the holy sage of black hue who came from Iketi!
Òrúnmìlà with great kindness, thoughtfulness and perseverance; and with great power of character and personality you served the people and filled their lives with meaning, hope and values. Òrúnmìlà, you served, remembered and cared for so many people but only few truly appreciated, loved and remembered you in their hearts.
Oh Ifá! Oh Òrúnmìlà! When I look upon my sacred, wonderful, beautiful and powerful Ikin Ifá, I behold more than just alluring black kernels from the sacred palm tree. Òrúnmìlà Awinrin!!! When I look upon my Ikin, each with four beautiful eyes, they remind me that you Òrúnmìlà are always with me and that you are looking out for me. Just like the Ikin Ifá which have four eyes, you too Òrúnmìlà have four spiritual eyes with which you see, survey and comprehend fully the events of the past, present, future and the timeless realm of Olodumare and Irunmole! Òrúnmìlà may I never forget you. May I always appreciate you.
Oh Ifá! Oh Òrúnmìlà! When I look upon my sacred, attractive and divine Ikin Ifá, I see more than just black kernels from the holy palm tree. There is supernal spiritual fire, light, intelligence, life and power in Ikin!!! Òrúnmìlà, I know that your gentle but powerful divine active presence, power and asé are within Ikin and envelops them. When I am looking at Ikin, you are looking at me! I know Òrúnmìlà, that through Ikin you receive my hospitality, friendship, affection and the outpourings of my heart. I know Òrúnmìlà, that through Ikin, your strength, wisdom, gentleness and power are communicated to me by which is am continuously empowered, motivated, divinely informed and inspired!! When I look upon you. my Ikin Ifá, I recall the sixteen principles of creation by which Olodumare brought all things into existence and by which He upholds, governs and guided them to perfection! Ikin Ifa seemingly appear to be small and powerless, but just Òrúnmìlà who is small in stature and unassuming in appearance, Ikin Ifá are filled with immeasurable and fathomless sagacity, gracefulness, sanctity and power. Òrúnmìlà may I never forget you! May I always value and appreciate you!
Oh Ifá! Oh Òrúnmìlà! May you always respond to my call and act on my behalf when I call upon you. May I not have to wait long to experience, receive and see your relief, salvation and consolation. May you hear me and manifest immediately, when in sincerity and earnestness I call upon you. Oh Ifá! Oh Òrúnmìlà! May you never say to me:
“My son (or daughter) I have heard your call but I will not descend and manifest because I have nowhere to affirm my feet.”
Oh Ifá! Oh Òrúnmìlà! May my heart be the place of of the descent of your presence, power and asé. May my sincere (clean heart) be your spacious, proper and pure dwelling place!
Oh Ifá! Oh Òrúnmìlà! May my intelligence, conscience and spirit be one with you in quality. May my heart and intelligence be an extension of you Ifá! Ifá you are the great, wonderful and unfailing oracle, guide, mentor and friend. May my conduct, demeanor, attitude and behavior honor you and make your heart rejoice and delight in me.




Ela Ela! Praise and reverence to you!
Ela Ela! Imbue me with your light, truth and purity.
Ela Ela! May the sacrifice and offering of my praise, words of acknowledgment and gratitude be accepted!
Ela Ela! May my spirit, heart and mind soar above to Ile Asé (The divine house-temple of power, command and authority) to receive comfort, strength, wisdom, sanctity, consolation and divine power!
Ela Ela! Spirit of purity, truthfulness, honesty, courage, godliness, authority and power; lead me on your path and grant me access to the hidden and secret treasury of the divine gifts and blessings of Olodumare!
Ela Ela! Bless and prosper me so that I may be able to bring something new, original, needful and beneficial from Ile Asé to this ailing and hurting world. Bless me that I may always be qualified to bring blessings, power and comfort from the limitless treasure store of Olodumare Oba Aiku. May I always have something to contribute to the uplift, healing and rectifying of humanity.
Ela-Òrúnmìlà Moyin Aboru.
Ela-Òrúnmìlà Moyin Aboye.
Ela-Òrúnmìlà Moyin Abosise.
Your friend and well-wisher Awo Òrúnmìlà Mark Casillas.

TRUE INITIATION (an Ifá reflection)

Satisfying and purpose giving spiritual knowledge can be attained by a seeker only when one is initiated by a competent and thoroughly spiritualized spiritual master. This acquiring of life changing knowledge, authority and spiritual power (force and/or energy) is what is called initation.




Initiation is an act where spiritual power, grace and energy; and deep spiritual knowedge are imparted. This power and mystical knowledge (direct experiential perception) removes from one’s life the bondage of doubt, ignorance, aimlessness, insecurity, uncertainty, unclarity, fear and worry.
 
A genuine, knowledgeable and thoroughly spiritualized/divinized spiritual master is able to impart the awareness and experience of the highest divine reality. Our experience of this uplifting reality and transformative power, with all of its attendant benefits and blessings is what we called grace. This grace reveals your true divine identity and it opens, activates, invigorates and prepares your mind-spirit to receive, assimilate and comprehend deep spiritual secrets.
 
Initiation is the descent and reception of asé (grace, divine presence, new awareness, power and new intelligence) which leads us to inner freedom and moral-intellectual and spiritual growth. Our initiation is not just a one time thing that occurred in igbodu, initiation is something that we must continuously renew, refresh and re-establish ourselves in. Odu Ifá Ogbe-Ate teaches us this principle: “Now that I have been initiated now I must re-initiate myself. This is true of our initiation into Ifá, Irunmole-Orisa, Ogboni etc. etc. 




Our initiation is a spiritual life-line and a source of inexhaustible strength, courage, inspiration, knowledge, comfort and power. The descent and reception of divine asé, and our dedicated personal effort to work and live in harmony with this asé must go hand-in-hand. This is the meaning of, “Now that I have been initiated (freely received the free flow of divine asé) now I must re-initiate myself (must exert myself and must work in harmony with the peculair asé and the divine transmission of knowledge that I have received).
 
Freely given grace (power, energy, illuminating knowledge and divine presence) and personal applied effort and intelligence must work together continuously and must be always renewed and refreshed. Intellectual knowledge is very important and very necessary. but it is not sufficient to lead us to fullness of divine understanding and to fullness of satisfaction of the heart. 
 
This is why initiation, personal re-initiation and continual association with authentic spiritual masters are vitally important, because initiation, personal self-actualization and continual association with awo mimo (divine, sincere, devoted, progress-making and wholesome initiators and initiates) imparts to us the essence and spirit of devotion, love, assurance, competence and unshakable certainty. This will safeguard us from unwholesome and injurious obsessions and it will protect us from deluding ourselves and falling into a false, imaginary, unsatisfying and superficial spirituality.




With initiation comes clear and unambiguous guidance, meaning and direction. With initiation we receive the power, guidance and understanding to lead and guide our own lives without having to make ourselves dependent upon others. Innate ignorance, deep seated adverse and counterproductive conditions and deep seated lack of self-confidence cannot be uprooted and removed by intellectual knowledge alone. Neither is intellectual knowledge alone sufficient to bring complete healing, deep satisfaction and wellness to our inner lives.
 
Through initiation and personal re-initiation (self-actualization) we continuously receive and experience the grace, power, influence, guidance and inspiration of the divine spirit world. Through initiation and re-initiation, we renew and re-strengthen our intuitive connectivity with the divine spirit realm and our connection to the divine energies and divine spirit intelligences. 
 
This asé leads us to greater, more subtle and higher stages of spiritual unfoldment, understanding, insight and maturity. According to our own unique capacity, receptivity, responsiveness, dedication and interest are we then able to receive and fill ourselves up with this asé.  Your personal level and quality of purity, living, knowledge, enthusiasm and devotion will determine the amount and quality of asé that you will be able to receive, imbue yourself with and able to impart to others.
 
So, initiation means the reception of, the caring for and the cultivating of this special treasure that we call asé. This asé will make us wise, kind, strong, resilient and powerful if we follow it. When we have this asé all of our actions and doings bare fruit without the need for strenuous or excessive needless efforts. When we have this asé and divine transmission of knowledge though initiation, personal self-actualization and through continual association with our spiritual master (initiator, guide and teacher) the most difficult tasks become easy, realizable and sweet for us. Things unfold gracefully, with order, peace and harmony.



Let us value our initiation! Let us re-initiate (self-actualize) ourselves by ourselves and let us keep the continual company of kind, loving, sincere, honest, knowledgeable, humble and clean hearted devotees.
 
Ela ‘boru. Ela ‘boye. Ela ‘bosise.
AncestralPride_orishaCalendar

IFA /ORISA CALENDAR FOR JUNE, 2018

1.   Ogun/Osoosi/orisa oko
2.   Sango/Oya
3.   Obatala/Egungun/Iyaami/sanpanna
4.   Ifa/Esu/Osun/Aje/yemoja                        **
5.   Ogun/Osoosi/orisa oko
6.   Sango/Oya
7.   Obatala/Egungun/Iyaami/sanpanna
8.   Ifa/Esu/Osun/Aje/yemoja                        **
9.   Ogun/osoosi/orisa oko
10. Sango/oya




11. Obatala/egungun/iyaami/sanpanna
12. Ifa/Esu/Osun/Aje/yemoja                        ***
13. Ogun/Osoosi/orisa oko
14. Sango/Oya
15. Obatala/egungun/iyaami/sanpanna
16. Ifa/Esu/Osun/Aje/yemoja                        **
17. Ogun/Osoosi/orisa oko
18. Sango/Oya
19. Obatala/egungun/iyaami/sanpanna
20. Ifa/Esu/Osun/Aje/yemoja                        **




21. Ogun/Osoosi/orisa oko
22. Sango/Oya
23. Obatala/Egungun/Iyaami/sanpanna
24. Ifa/Esu/Osun/Aje/yemoja                        **
25. Ogun/osoosi /orisa oko
26. Sango/Oya
27. Obatala/Egungun/Iyaami/sanpanna
28. Ifa/Esu/Osun/Aje/yemoja                        ***
29. Ogun/osoosi /orisa oko
30. Sango/Oya




**    Oroorun ose Ifa
***  Itadogun ose ifa

Itadogun ReadingCalendar

ITADOGUN READING (27-MAY-2018)

OTURAGASA

The odu Ifa casted for today’s Itadogun Ose Ifa is OTURA GASA with blessing of wealth, ifa ask us to make sacrifice so that the evil plan of our enemy will turn to be blessing for us. Ifa ask us to appease Obatala.

Ifa said and I quote:

Egbe Roro
Awo Ojugbe difa fun ojugbe
Nijo to n lo re da oko eba ona
won ni o kara nle ebo ni kose
adifa fun alabarun ajapa nijo to n lo re pa abuke osin,
Nje mo pa abuke osin mo fi rera,
emi pa abuke osin, orisa jinmi,
mo pa abuke osin mo fi rera




ENGLISH VERSION

Egbe roro
The Priest of Ojugbe cast divination for Ojugbe
When he was going to do farming on roadside,
He was ask to make sacrifice,
As well as the tortoise that was going to kill the hunchback man, the servant ofobatala,
Thus, I kill the hunchback man (Orisa Slave),
Obatala bless me




COMMENTARY

Ojugbe is a roadside farmer that love to send gifts to Obatala through the his slav e, “the man with hunchback“, so obatala got carried away one day and decide to bless this generous man called Ojugbe that have been sending him gift for long. He therefore insert blessings at the hunch of his slave and ask his slave to take it to Ojugbe, On this occasion Ojugbe become rich and wealthy and tortoise that happen to be neighbour to Ojugbe knew how ojugbe became rich when he scratch the hunchback of obatala slave, tortoise also trace obatala slave one day and tied him up and took his hoes and cutlass to open the hunchback eventually when he was doing this, the slave died, tortoise now decided to implicate his friend/neighbour Ojugbe by going to call him to come with his gun to the farm, that there is antelope eating his crop, not knowing that it was Obatala slave that tortoise has killed that is been covered with skin of antelope, Ojugbe eventually shot the Object and tortoise raised alarm that Ojugbe has killed the hunchback slave of obatala, this became a court case, but obatala knew it was a setup because he knew how much Ojugbe live him and trusted him that he can’t do such, obatala decide to put up an examination, he turned Ojugbe to a King, and put him on horse and make him more richer, the ovation was loud as people were singing and praising Ojugbe with the song that says “I killed orisa slave, I become dignity, after killing orisa slave, Orisa blessed me, I killed Orisa slave and became famous”.




This song shocked tortoise and he started wondering that Ojugbe was been blessed from the offence he never committed and he therefore decided to speak the truth and eventually the tortoise was arrested and paid for his evil act.

May ifa olodumare escape us all from evil deed. (Ase)

DISOBEDIENCE

What is disobedience? There are many definitions for the term disobedience depending on how it applies to an individual. In my own personal opinion disobedience could be an act of proudness (vanity), conceit, arrogance and disrespect. Know that this attitude will have a strong negative impact on the disobedient (arrogant) and negligent ones.
There are various kinds of acts of disobedience. It is a known fact that Ifá disapproves of any form of disobedience to divine instructions and Ifá disapproves of disobedience to the wholesome instructions of our reputable elders.  We have learnt about it in many Odu Ifá that all acts of willful disobedience always ends in sorrow and regret. Disobedience can manifest in diverse forms. Disobedience between the children and their parents. Disobedience between junior person to their elders. Disobedience between individuals and  Òrúnmìlà.  Disobedience can take many expressions.




My main concern and focus today is on the aspect of disobedience between individuals in relation to Ifá and to all Irunmole-Orisa. Many of us don’t seem to believe in the words of Ifá. It is a known fact that the pronouncements of Ifá will always come to pass and will never go unfulfilled as far as it was been prophesized and communicated by a knowledgeable, honest and good babalawo. A good babalawo is not excessively talkative. he simply interprets and relays the clear message of Ifá. This is because Ifá is the voice of Olodumare.
Before we go to consult Ifá we must and should have clear thoughts and a precise idea of what we want to ask Ifá.  Before going to ask direction from Ifá we must have a clearly formed and precise idea of what we want and need Ifá to clarify and address for us. This is why Ifá says in Osa Iwori:
Amoran mo da o tele, ki n to da ikin.




Translation:
 “I have thought (carefully considered) already before I cast Ifá.”
This is to tell us that we have to be clear about our thoughts and that we don’t want to make a mistake. It is also necessary to know that beyond what we consult Ifá about, Ifá also sees beyond what we are inquiring about, and why we have consulted him. Ifá can see our heart and Ifá knows what is truly good, beneficial and advantageous for us. We must not neglect or disregard the prophecies of Òrúnmìlà that come up as this too will come to pass.
It is obvious that Ifá will speak on why we have consulted him, but at same time Ifá will speak further on future occurrences, or perhaps speak about someone else that is not even aware of our movement. This is just to demonstrate with what complete detail Ifá can see things and prescribe solutions for future occurrences.
Age does not determine our experiences in life but it may determine our ideas towards day-to-day occurrences, and by this I mean that experiences vary from individual to individual.
For instances in the Ifá verse OTURA AMOSUN we see that Òrúnmìlà was learning from his son. My point is that a young one may have a particular experience or outlook that an elder does not have and may never encounter or have in his life time. This does not mean however that the elder does not have an understanding and outlook that is relevant to that of the young ones experience and understanding. This is why I will not disregard a yoruba adage that says:




“Ko si bi omode se le ni aso titi, ko ni akisa ju baba e lo”.
Translation:
“There is is no way a child will have bundle of clothes and have over (more) used (rags) clothes more than his father.”
And it is same yoruba adage that says
“Bi omode ba n gegi ni igbo, awon agbalagba lo mo bi to ma wosi”.
Translation:
“If a child is doing something, it is the elders that know where it will end (where it will surely lead the child).
This is more reason why we have to respect the ideas, experiences and wisdom of our elders and we must listen to the words of Ifá, and follow the doctrines of each Orisa, especially the Orisa we are dedicated to.
Let’s hear how Ifá buttresses on this point of disobedience and how we should not be disobedient in the  Odu Ifá OBARA OFUN:
“Obara funfun niginnigin adifa fun onile ori oke to n lo re ri afopin eye, won ni o kara n le ebo ni ko se.”
Translation :
“Obara-is-whitish-in-nature  (is the name of the awo who) cast divination for the owner of hilltop house who was going to see the movement of a bird. He was ask to make ebo.”
Commentary: Onile ori oke (the one who built his house on the hilltop/mountain) went to a babalawo (an Ifá seer) and consulted Ifá on how his present wealth and riches could be increased but Ifá only talked about the future and warned him to make sacrifice to prevent eyes problem.  He was warned not to stare at the movement of bird while on flying through the atmosphere (air)  but he never listened because Ifá didn’t speak to him about what he had originally come to consult Ifá about. He was worried about his wealth and riches and Ifá was worried and concerned about him preserving his health and eyesight! Which one is more important?! Wealth or health? Riches or eyesight?
He eventually left without doing the prescribed ebo and he left wondering and thinking that since he is healthy how could he possibly develop or get an eye defect.
Well one day he was in his house and a bird flew down to the ground and picked up a stone. This behavior of watching a bird picking up stone was something new to him and he found it intriguing. He thought that is was something worth watching since it was his first time he was seeing such a peculiar phenomena.
He could not and did not remember what he had been told by Ifá, to not to monitor the movement of a bird flying and moving through the atmosphere (air). He thereby continued watching the bird pick up the stone from the ground and he traced (observed) the movement (flight) of the bird from the ground level to the atmosphere (air).




Eventually as the word of Ifá will come to pass, the bird mistakingly dropped the stone and as the law of gravity would have it, unknowingly for him while his face was still facing up and his neck rotating around to see the circular movement of the bird in flight in the air, the stone that the bird had dropped suddenly fell on his eyes with such a force (impact) that his eyes were damaged and he went blind!
It was after this occurrence that remembered what Ifá told him through the babalawo a long time ago, thus regretting and saying to himself why did he not listen to and obey the words of Òrúnmìla!
What we can deduce from this Ifá story is that we should not disregard the word of Olodumare which is Ifá.
Ifá ni oro Olodumare. Ifá is the word of Olodumare.
This story also tells us and implies that we should be obedient, truthful and faithful in all ramifications of life.
We should not believe or think that the words, advice and counsel of Ifá are superstitious pronouncements. They are not. Ifá is the truth.
As a child we should respect our elders and their opinions.
As a child we should respect our parents and their opinions.
As followers of the different Orisa, we should respect the laid down established rules and principles attached to each of the  Orisa and their peculiar doctrine.
As Ifá priests we should not forget the slogan of Ifá in Ejiogbe that says:
“Ka se otito, ka se ododo, iye eni se otito ni irunmole n gbe”.
Translation
“We should be truthful and trustworthy. It is only those who are truthful and trustworthy that Ifá and the Irunmole-Orisa will bless (support)”.
We should respect our Ifá taboos (prohibitions). We should fully respect and practice the ethical principles and standards laid down by Ifá.
By doing this we will not regret being followers of Ifá. By doing this we will not offend, hurt, injure or prick our inner-mind or conscience.




Many keep wondering and asking why it is that Ifá and the Irunmole-Orisa are not working for him? The first thing he or she should do is to check himself and herself, to know and find out where it is that he or she has been disobedient to the ancestors, Irunmole-Orisa and Ifá. It we don’t live, cultivate and practice truthful, trustworthy and honest lives, then we cannot count on the support of Ifá and the Irunmole. Until we don’t adopt the principle of practical truthfulness, kindness, faithfulness and honesty, we cannot expect the Irunmole-Orisa and Ifá to take us seriously,  to hear us and to respond to our needs and requests. When we listen to and obey Ifá, then will Ifá listen to us and respond favorably and immediately to our requests, needs and wants.
~ Oluwo Fasola Faniyi
IfaPrayerHand-(Ancestral Pride Temple)

ILARI OLODUMARE

Ilari Olodumare or God’s favorite by Oluwo Fasola Faniyi.
Basically there is a difference between being  God’s favorites and God’s servants. In most cases God’s favorites can be described as those human beings God assigned a specific duty to, such as teaching the word of Ifá, since Ifá is the word of Olodumare.
The reason why God’s favorites have not been categorised as a servants is because they do not go to the farm to cut trees or to the plantation, they do not go to the river to fetch water and they do not go to the bush to gather firewood. They are Ifá priest’s truly, but not ordinary or common Ifá priests. These priest’s are unique and special.
This gave rise to the distinction of various types or qualities of Ifá outlooks and practice.
(1) Ifá as a means of livelihood.
(2) Ifá as a means of religion, inner-fulfillment and outlook of divine spirituality concepts.



Ifá as a means of livelihood is when a babalawo only believes in using Ifá to get his day-to-day earnings; or makes of Ifá as his primary or sole means of living. Thus this kind of babalawo could be referred to as having short or limited knowledge of his faith because he cannot inspire and bring other people to appreciate and worship Ifá or change peoples mindset through explaining and sharing the deep, profound and high religious, spiritual, scientific, mystical and philosophical teachings about Ifá. The primary aim of this type of babalawo is just
to make Ifá consultation for a client, perform the sacrifice for the client, collect his fee and then send the client on his way.
This is a sample of a certain class of babalawo that does not believe in or has not been made aware of the fact that Ifá is beyond just ordinary means of living.  These type of babalawo never learned about the deep and profound spiritual, religious, metaphysical and theological facets of Ifá. Some of these misguided babalawo also blend Ifá together other religions; or peradventure such babalawo go to church or mosque in most cases, and when they give birth to their child the child has been named by christian or muslims and/or with a christian or muslim names instead of a divinely given Ifá name. So these kind of babalawo can be considered to be ordinary babalawo; and they are truly babalawo it’s  just that they don’t have deep knowledge of Ifá as regard to doctrine.
While Ifá as a means of religion, spiritual-devotional fulfillment and spiritual conceptions, these kind of priest’s are babalawo that have combined two things together, as both are necessary and go with each other: Ifá as a spiritual and religious system/practice and Ifá as a means of livelihood. In most cases these divine priests or Ilari Olodumare are concerned about Ifá propagation. They are the ones that keep spreading the word of Ifá to people and teach the people how to use the word of Ifá to set a standard of living. They preach about Ifá from Ifá corpus in original and distinctive ways to non-believers of Ifá thus bringing and drawing in more people to the worship of Ifá.



This could be best done by setting up a temple of Ifá where people come together and worship Ifá. This could be called an advanced form of observing ose Ifá. In this case a temple has been built and established  where all Ifá worshippers of all lineages and traditions come together, leaving their various home lineages temporiliy aside to come and worship Olodumare together through Òrúnmìlà the divine savior and prophet, at the temple. Such temples could be and are “Ijo Òrúnmìlà Adulawo”, “Ijo Ifákayejo”, “Ijo Ose Meji in Ibadan”, “Ijo Idin Gbe in Ibadan”, “Ogunda Meji Temple”, “Ijo Òrúnmìlà Ato” and so on.
In these temples, we have as many qualified priests as possible that anchor and support all the services and activities done every week; and they may be referred to as Asiwaju Isin, meaning someone that leads the doctrine and/or divine service.
These kind of devoted holy people are and could be referred to as Ilari Olodumare; meaning God’s favorite because they work for Ifá-Olodumare and they do not go to the farm or do hard labour,  they make a good means of living because Òrúnmìlà  knows they are working for him, so he blesses them with fortune, honor, success and prosperity.  While other ordinary and common babalawo are just at home waiting for clients to show up and bring them money, these Ilari Olodumare babalawo will be at the temple changing peoples mindset and encouraging the people to follow Ifá and to love Ifá. These divine and knowledgeable priests support their activities, their noble teachings and manner of living with evidence from their vast and deep knowledge of Odu Ifá that they bring out to astound, enlighten, inspire, empower and enrich others; all of this is bound together with the impeccable and irreproachable example they set.



These Ilari Olodumare babalawo have at all times and in all places where there are interested, sincere and open minded people preached the holy word and divine discourses and mysteries of Ifá, thereby bringing them closer to Ifá. These Ilari Olodumare awo take away the sorrow, worry and suffering away from the people and give them happiness, joy, courage and hope! God blesses these kind of awo and makes them his “ilari” because, they never go to bush or to the river to pursue a materialistic life. God makes them his “Ilari” or special chosen ones because of their great love for, devotion to and service to Ifá-Olodumare and because of their sincere, compassionate and disinterested service to the people. All that these rare and special priests want to do is to orient and educate the people about Ifá and Esin Orisa Ibile with accurate knowledge, exemplary character and inspirational motivation. These Ilari Olodumare may be called the true, perfect and ideal servants of Olodumare.
We may call them perfect servants. Olodumare considers them His true and mature children.
The Odu Ifá Irete Meji supports this fact/proof:



Erun yan n fodo kete
Adifa fun atoka ti n se ilari Olodumare
On tikole orun bo waye
Nje ilari oba ko roko,
Ilari oba ko ro do,
Atoka lo di lari oba ,
Emi n ba di ilari Olodumare
Translation:
E run yan fodo kete
Cast divination for Atoka that was going to be God’s favorite
God favorite does not go farming
God favourite does not go fishing
It is Atoka that became God’s favorite
If I become God’s favorite
I will be supremely happy (satisfied).
This verses teache us and encourages us to become proclaimers and practitioners of the message of Ifá more than only using Ifá as a means of work to make daily earnings.



We have to spread the good message of Ifá to mankind for people to know that Ifá is existing; and to communicate that Ifá knowledge and religion is of greater advantage since it is the only religion which clearly and repeatedly emphasizes how you can have or exhibit iwa pele which is good character, in all the aspects of life in a real, practical and systematic way. True religion and genuine worship consists of good character, faithfulness, devotion and upright clean living. This is the message, grace, power, charisma, motivation and manner of living of the Ilari Olodumare.