Ifa-Orisa-Festival-2018

2018 ANNUAL IFA/ORISA FESTIVAL | 1st ANNIVERSARY OF APF

REPORT FROM THE ANNUAL IFA/ORISA FESTIVAL AND THE 1st YEAR ANNIVERSARY/AWARD PRESENTATION OF ANCESTRAL PRIDE FOUNDATION

After the Coronation of Oluwo Dr. Fasola Faniyi Babatunde as the AWISE of Owode-Ota, Awori Land on 17th November, 2018. The Annual Ifa/Orisa Festival which always last for seven days kick-started on 19th November which happens to be Oluwo Dr. Fasola Faniyi’s Birthday where Oluwo and his Foundation Members (Ancestral Pride Foundation) visited Ijamido Orphanage Home to present them gifts including food and money and also give word of Advice as Encouragement to Making Life. And 20th to 21st include welcoming of Guests and feeding of all Orisas, while 22nd is cleansing and feeding of IFA, after that, Egungun was done in the afternoon while the Egbe (ancestral mate) prayer was done in the Night with a lot of prayer been render to all visitors and the country at large.

The Grand Finale which is the Festival and Launching Party where Oluwo Dr. Fasola Faniyi will also give a lecture took place on the 23th of November, 2018 at Ijamido Town Hall, Opposite A.U.D Secondary School, Ota, Ogun State, it was so fantabulous. The event which summoned the presence of many reputable kings, queen and high chief’s from various town and also many invited guest from different part of the world. The Lecture is themed: “The Role of Cultural Heritage In Sustainable Development: Multi-dimensional Indicators As Decision-Making Tool”.

KING (DR) SAHEED OSUPA  who was the Guest Artist made the day even more Enthralling and Fascinating with his melodic voice and traditional way of music.

THE PRESENCE OF KINGS AT THE EVENT:

HRM Oba Adeyemi Obalanlege (Lanlege Ekun II)         – Olota of Ota, Awori
HRM Oba Wasiu Ogungbayi                                                – Onitetiku of Owode, Ota
HRM Oba Awoyemi Oroja                                                    – Onimeran of Meran, Lagos

Important dignitaries:

HRH Oba Amoo Ewegbemi Fadairo                  – Obasegun of Ado-Odo/Ota LG
High Chief (Hon.) Oladele Adeniji                     – Executive Chairman Ado-Odo/Ota Local Govt.

Groups in attendance

Ancestral Pride Foundation (APF)
Iledi Oladekoju Aborigine of Lagos, Nigeria
Reformed Ogboni Fraternity of Nigeria
Egbe Isembaye Alaaragbo of Nigeria led by Oba ASA
Ijo Orunmila Adulawo led by Olori Oluwo gbogbogbo Araba Ifagbemi Ifajobi
Olufimo Fans Club of Nigeria

Pictures from the party day (24th):

IJAMIDO ORPHANAGE HOME

CLEANSING AND FEEDING OF IFA

THE PARTY DAY @IJAMIDO TOWN HALL (24th-Nov)

Click here to see more from our Gallery

 

VISIT “ANCESTRAL PRIDE FOUNDATION” TO BE PART OF THE HUMANITARIAN BENEFICIARY AND/OR A SPONSORAL AND ALSO PROMOTE OUR CULTURE

 

 

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
Oluwo Fasola Faniyi Babtunde

THE TRUE AND SPIRITUAL MEANING OF BEING AN OLUWO

Being a master of iwa: The true and spiritual meaning of being an oluwo – a master, expert practitioner and owner of iwa.

Everyone can be a superior person, a moral person, a person of good character, but a great many are unwilling to be. Most people are seemingly ‘good’ for convenience purposes, to maintain appearances, to comply with social pressure or due to fear of loss due to public disapproval. There are few authentic men or women of iwa in today’s world. Iwa is the spirit and power that sustains, nourishes and governs the creation and iwa is the power that connects us to and gives us entrance to the divine spiritual world. Iwa is a divine, progressive, eternal energy, primordial intelligence and power that has no beginning and no end. When we are connected to this eternal power, energy and intelligence, we express this reality by good thoughts, good words, good actions, lofty demeanor and trustworthy behavior. These are the signs and symptoms of the presence of iwa in the life of a human being. The morality of a great many today is like the rise and fall of the mercury in the thermometer, it is like the changing colors of skin of the chameleon. Instead of being actually good, sincere, genuine and honest; people today feel virtuous and great pride in themselves by merely acting and pretending to be good, sincere, genuine and honest! Few people today know what real honor, divine knowledge, iwa and integrity are. No one needs to be a petty person, a self-seeking person, a fake-person, but that is what many are and want to be. To be sincere, faithful and respectful, to be amiable, harmonious and upright, to promote the worthy and praise the good, to benefit beings according to what is appropriate: all such things are the deeds of a superior person, a moral person, of a person of iwa. Such deeds are not hard to do. But people are unwilling to pursue this noble path from the heart — why?




To be devious, tricky and arrogant; to be coarse, rough, violent, lustful and deceptive; to speak of the shortcomings of others, to speak of the flaws of others while not acknowledging the excellent qualities in others. To elevate oneself at the expense of others. To hide ones own many flaws and shortcomings and to praise ones few virtues before others; are not such things the deeds of a petty person, of a hypocritical person, of an arrogant person, of a fake-person and of a self-seeking person. What is the benefit in practicing such a petty, hollow, superficial and meaningless life? Yet people are determined to live in this useless and meaningless way — why?

If you are a superior person, a person of genuine iwa, compassion and humility, the people will irresistibly be pleased with you, the irunmole-orisa will help and support you, and misfortune will not occur. You will seek and secure spiritual fulfillment, prosperity, fortune, and riches and you will gain much, because the spirit of honesty, kindness, iwa and good-will will support you and will cause your honest efforts to yield satisfying results.

But if you are a petty person, a manipulating and controlling person, an unfeeling person, a zig-zagging person, a person lacking iwa, integrity and honor, the people will mistrust you, the people will hate you, the people will see right through you and will not trust you and support you. The irunmole-orisa will be angry with you and will detest you, the irunmole-orisa will not take you seriously and will not listen to anything you have to say, your name will stink to the irunmole-orisa, the irunmole-orisa will withdraw themselves and their benefits from you, your person will be a taboo to them; and disaster, shame, dishonor and calamity will come to you. Your good fortune and your life span will be cut short, and you will suffer many losses.




Being an oluwo in the truest and highest sense is a rare and extraordinary attainment. It is a rare attainment and achievements reserved for the dedicated few. A true oluwo does not become an oluwo by mere socio-religio exercise. A true oluwo does not become an oluwo by the power of the purchasing power of money or due to the connection with worldly friends. A true oluwo is formed not only due to divine steps and activities in this life, but is formed due to the momentum and continuity of spiritual progress and efforts carried over from past existences. The true oluwo is one who is able to successfully guide and heal others. The true oluwo is able to win people over with his simplicity, love, honesty, wisdom and straightforwardness. The genuine oluwo does not lord it over people. The legitimate oluwo is not moved by the praises, flattery or verbal abuses of anyone because an oluwo is not conceited or self-absorbed. The destiny of an authentic oluwo is to selflessly serve others without arrogance, conceit, corrosive pride and airs of superiority. Oluwo is not a superficial title but is an earned state of being. Oluwo is the spirit of divine wisdom, grace, kindness and intelligence manifested in our world in a human form. Oluwo is more than human, the true oluwo is a divine being who hides his divine identity and glory and is only interested in illuminating others and in delivering people from their doubts, confusions, sorrows, sufferings and afflictions. The bonafide master, practitioner and owner of iwa is permeated with divine ase, gracefulness, serenity, contagious enthusiasm and the sentiment of the divine irunmole-orisa. A divine oluwo knows how to install and activate the spirit of wholesome self-esteem, confidence, kindness, hope, gentleness, and clarity in people. An oluwo abides in imperturbable peace, serenity and clarity. An oluwo sees things from the root and is not taken in by appearances. An oluwo is empowered to inspire trust, confidence and love in people. Oluwo or master, expert practitioner and owner of iwa is the embodiment of wisdom, power and compassion. Oluwo is a state of being, consciousness and manner of life. This divine state and condition of life is what gives elegance and attractiveness to ones knowledge of Ifá. This divine state and condition of life is what gives effectivness, power and authenticity to ones spiritual activities, rites and rituals. This divine state and condition of life is what attracts the irunmole-orisa and their blessings, guidance and power into ones life. The state and condition of oluwo is what makes makes a babalawo a babalawo, a babalorisa a babalorisa, an iyalorisa an iyalorisa and a genuine human being into a true divine human being. The status and condition of oluwo is not only related to Ifá practices, methodology, chants, priestly services and oracular practices. A person can know much Ifá, can know how to conduct and officiate all the mysteries, rites and rituals of Ifá and yet not have the oluwo state and condition of divine spirituality. There is many oluwo in name only but not in the actual reality and power of what oluwo means and stands for. Oluwo state and condition is what gives these practices meaning, power, credibility and efficacy. The oluwo state of being and inner condition of life transcends all religious practices, religions, sects, mysteries, names and titles; and is the heart and core of true saving knowledge. An oluwo does not have to go out to seek of anyone, nor does an oluwo need to promote himself, because his mastery and accomplishments in iwa ase will go out far and wide and will speak for him and will attract all good and auspicious things to him. Oluwo is not a temporary title that one earns or purchases from other human beings, but it is a spiritual attainment, condition and state of being that one has earned and that one discovers; and that others discern that one is firmly established in. Everything that such an oluwo blesses, oversees, institutes and approves will unfailingly prosper. Aspire to be such a master, expert practitioner and owner of iwa. Aspire to be a master of yourself and not others. Learn how to discipline, master and control your own life and you will be well on your way to true mastery, advancement and divine attainment. An oluwo exists to serve and not to be served. An oluwo does not praise himself to himself or before others. An oluwo delights in and glories only in displaying and exhibiting the eternal spirit and power of iwa in extraordinary, original, beneficial, practical and wonderful ways. An oluwo loves humility, meekness, moral courage, truthfulness and holy living. An oluwo is a being of few words but of great, meaningful and magnificent actions; and when an oluwo does speak, he speaks according to the truth of things, he speaks with depth and gracefulness, the oluwo speaks to benefit, uplift, encourage, admonish and empower others. An oluwo does not deliberately draw attention to himself. An oluwo does not speak about himself but about the ways of truth, kindness, harmony and holy wisdom. The words of such an oluwo penetrates to the depths of the hearts and minds of his listeners and brings about a great change and transformation in their attitudes, perceptions and manner of living. This is the true, confidential, spiritual and transcendent meaning of oluwo, a master practitioner of iwa and a true lineage holder and child of the primordial and all embracing iwa.