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BEYOND EVERYTHING YOU BELIEVE AND BEYOND THE DEBACLE, REFLECT


"Knowledge is the most precious thing we have, and where we nurture it is fundamental, such that, you grow stepwise or fall with all the force that gravity exerts on a supine illusion of knowledge

Beyond everything that we religiously profess is logic, rationing, and common sense, without abstracting from the world in which we live and the tendencies to change due to anthropological effects that lead to different theological variations, technological influence, and social movements. around what we believe. I speak about the theme of Yorùbá practice in the diaspora and the erroneous interpretations of its liturgy, with the creation of Òrìsà or paradigms of certain Òrìsà, the treatment and relationship with each other that are NOT certainly real or properly attended and the information that is distributed through networks.

I cite examples such as that of Odù with Òlófín which is not the same in material or ceremonial context, Òrún, Òdé are not contemplated as Òrìsàs, thus making them not Òrìsà. The etymology of the word Òrún is a noun or an interjection which means heaven or invisible kingdom of our ancestors and Òdé means hunter, as such it is an adjective or can be used as a noun also within the language. Òsòósí Òdé, an Òrìsà that can receive and would inevitably have to be an essential appendix of the Ògún, two Òrìsà who cohabit together just as Osayin Ògún just like Òbàtálá or Òrìsàánlá is the same, there is no Òbàtálá feminine,  there are not Èsú female, there are two positions in their environment, there are female representations that refer to female forces, but it does NOT mean that it is a female Èsú and much less a fetishism to these representations, they are symbolic, neither to Orun, nor to Òdé, nor to a female Òbàtálá… etc.

Within this whole movement another trend has resurfaced which is the one that worries me most as a religious person since it is NOT ethical and they are fading again. The resurgence of our roots there is no longer an Afro Cuban branch apart from the Traditional one, now there is a mixture of both. There are those who preach that they do both, and they have generated inconsistent concepts and they fall back into the same thing that led to the creation of Afro-Cuban, so what will they call this new trend?

In another article I talked about the history of the Afro-Cuban religion from which I came, the Santeria, why even from this derogatory name, the new practice of it with the first initiations of the Creoles, the lack of knowledge that led to that we have that is in a process of change again and for the same reasons, the lack of knowledge is there but even worse at this time, at present, because the information exists, there is the value to be rectified by some, clinging to something unpolluted. You have to start, you have to get up again.

IF OLODUMARE GOES TO YOUR DOOR ACCOMPANIED BY IFA TO DELIVER IT, WILL YOU DENY IT ?

Resuming what happened back then; it happen to be that the slaves taken to Cuba, were for labor. They needed to be young, strong, oblivious of religious formation, or really prepared in their culture and traditions; They were for labor! Omo ko’fá came into this group, apprentices who might not even have been initiated in Ifá and proved that they were Áwo Èlégán and NOT Áwo Òlódú, because what is propagated in Cuba did NOT contemplate Odù. Then they begin to make the initiations in Ifa without Odù and without being categorical this denoted and it was visible that they were not even Babalawos averaging a minimum of 16 years of practice. The Babaláwos Obontarigi (Babaláwos and I do not say Áwo) in those times of slavery would have all of them more than 45 years of age , who had to exert brute force and unscrupulous work did not serve the slave class, they were not strong enough or young. Everyone in history said that they even checked them for their teeth to know what health they had, among other things.

I humbly give my opinion and I transmit it to achieve a better understanding today and the posterity that what this hazing brought was a negative restructuring of a religion emigrated and blocked by practitioners with little knowledge, but within all this process as it happened with Awodi apparently and I do not affirm, there were those who could have been granted the power to initiate without Odù, and they used Òrìsà Olófin who is NOT Oduduwa as such or another extension, I do not know, I think that based on what this Òrìsà represents, they put it in the ìgbódùn as a recognizer or legal witness of such initiations since as such Olofin Aye is a witness to creation, a giver of laws of creation, a supervisor thereof, these early Áwo used elements and products for the consecration of these Olófin Aye (which is not Oduduwa either) that they had products with a global representation, which I do not mention out of respect for those who own it, and therefore For them, each one who was presented before this Olófin, in the ceremony of Itefá, had the power, recognition and authorization before Olodumare to demonstrate at the time of practicing the profession or exercise of priest, and this worked in a certain way. The ase, the power is in many Áwo of the diaspora "correctly", with restrictions of course, they are not completely initiated because not having Igba Odù.
Some by their Odu Ifa can receive Odù directly, others not and these who do NOT, if they want to be complete and be Áwo Òlódú, they must start in Ifá again, which is completely correct, while they do not receive Igba Odù they cannot enter initiate anyone in Ifá where this Odù is present and if they continue to do so it is like Áwo Èlégán. One cannot limit oneself, knowledge must be sought out in order to find the truth.

LOOK FOR IGBA ODU OF THE CORRECT FORM, DO NOT RECEIVE AN ORISA ODU THAT IS NOT the real one!

Ifa is not limited to a mythical belief or religion, it is a palpable part of our lives and for those who represent it, for the sake of it, we must act consistently with honoring it and not denigrating it. Do it with dignity, with great morals. No religion is more than another, but in ours the principle of humanity consists as a tangible demonstrative fact and not only something theoretical and in our day-to-day through Ifá we effectively demonstrate that Ifá is a pragmatic reality, a truth, nobody I create the Yorùbá religion in the middle a or thousands of existential years of humanity as a cultural or religious event. As I usually say Ifá is 2 + 2 = 4.

BEYOND EVERYTHING YOU BELIEVE AND BEYOND THE DEBACLE, REFLECT AND LETS GO IN THE SAME DIRECTION. ASE OOO
Awo Ifajare

Ifa is not limited to a mythical belief or religion, it is a palpable part of our lives and for those who represent it, for the sake of it, we must act consistently with honoring it and not denigrating it. Do it with dignity, with great morals. No religion is more than another, but in ours the principle of humanity consists as a tangible demonstrative fact and not only something theoretical and in our day-to-day through Ifá we effectively demonstrate that Ifá is a pragmatic reality, a truth, nobody I create the Yorùbá religion in the middle a or thousands of existential years of humanity as a cultural or religious event. As I usually say Ifá is 2 + 2 = 4.

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