For example some babalawos believe e ni ti won ba rin ikin fun, ifa oni gbe while some babalawos believe until to ba to rin ikin ni ifa to ma dahun.
My reply:
Among the people known as Yorùbá today. There is no general consensus way of rìnrìn ikin & working with Ifá-Orisa... consecrations.
There are many ways of of consecrating Ikin & working with Òrìṣa's known and unknown according to different lineages which depends on their level of spiritual maturity. Ifá loves diversities. Ifa is never static in reasoning nor in expressions.
When we see other people working with Ifá & Òrìsà in a different form, different from ours, let's embrace their creativity.
The most important question to ask them & ourselves is that, is it working for them?
If the answer is YES.
Then, learn it and add it to your knowledge.
We are not in the position to say Ifá or Òrìsà is not working for people who don't do it the same way our own ancestors laid it down for us as individuals.
This shouldn't be leading to arguments. No one owns Ifá. It is the heritage of humanity.
Beyond Yorùba.
Ifá is never a Yorùbá spirituality alone, it cut across & beyond all tribes/nations within the lost ATLANTIS, a reflection of people known as Yorùbá Igbo, Igala, Urhobo, Nupe, etc....and it comes in different forms to them.
People share their understanding of Ifá and Òrìsà to the world in the way they are taught and it is working for them. It doesn't have to be the way you and I thought it was. Ifá and Òrìsà work for different people in different ways and forms.
Embrace the ways it was conceived globally and use it for the development of your Emi, Essence / Spirit / Atman for the benefit of humanity.
By Olusegun Daramola
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