THE ISSUE OF FASTING IN IṢẸṢE: OUR POSITION

I think we need to further clarify this issue of fasting so as not to confuse or mislead our teeming adherents. 

The contentious issue of fasting was one of the topical issues raised in Osogbo at the maiden convention of Isokan Orúnmìlà under the able chairmanship of Àgbongbòn Faniyi Fákáyọ̀dé. Olúwo Aderemi Ifaoleepin was the vice chairman. My humble self served as the general secretary. The gathering was an assemblage of erudite Ifá scholars across Yorubaland.

Of note was the immense contributions of Oba Edu Ifasayo Àlàbí and Araba Yemi Elebuibon. What was agreed on then was that the general fasting for everyone in a particular or specified period is not in Ifá. That a particular month or day be set aside for the ritual of fasting is not part of what Ifá teaches us.

Ifá can however recommend fasting for anyone on a personal note, based on what the Odù says. Here in Ondo and Èkìtì, fasting is part of the queries we make from Ifá, through Ìbò, for solution to human problems; especially when ẹbọ and etutu do not suffice. Our ancestors have used this for years and it's still working till tomorrow.

We should stop pretending we do not know that our ordering of Ifá Odù's, our methodologies of initiation and dialects are different. That's why Ọ̀rúnmìlà himself traversed the whole universe, learning diversity of cultures and languages.

If we agree our steps are premised on the dictates of Ifá and nothing else; then we must not only come to terms with; but also respect, our diversity as espoused by Ọ̀rúnmìlà himself in Ogbè Ate when he said: 

Èdè Ọ̀yọ́ kò jọ t'Ẹ̀gbá

T'Ẹ̀gbá kò jọ t'Ọ̀yọ́

Dá fún Ọ̀rúnmìlà

Baba máa kọ́ èdè k'èdè

Kárí ayé ...

Òyó's patio is different from Ègbá

Egba's distinct from Oyo

Ifá's revelation for Ọ̀rúnmìlà

The Sage was to learn the diverse

Dialects of the universe...

In Okanran Ìrẹtè, Ifa says;

Okanran Ìrẹtè awo kò jẹ

Okanran Ìrẹtè awo kò mu

Dá fún Ọ̀rúnmìlà

Bàbá nlọ bá àwọn ọmọ Irúnmọlè

Kún àjọ nílé Ọlọfin...

It's a story of betrayal when Ọ̀rúnmìlà's food was poisoned by his trusted allies. The manifestation of this sacred Odù was narrated by my dad of blessed memory.

A pastor wanted to know if Ifá was truly real or not. He then decided to go for Ifá initiation, knowing fully that on the seventh day, the Awos will come there to wine and dine. His Odù was Okanran Ìrẹtè! On the seventh day, he ordered his wife to prepare food for Babaláwos and he intentionally poisoned the food. On this seventh day, the same Odù was repeated. On getting there my father called the new initiate and his family to come and taste the food before serving it! The rest is as good as you guess!! The said Pastor confessed, that he only came for Ifá initiation just to know if Ifá will reveal his "heinous acts!" There and then, he renounced Christianity and became babaláwo until his death. Baba Kola Aniyeloye of Oke Imesi-Ekiti - kí Awo rere o jẹ ní Mọ̀rẹ̀rẹ̀; the world renowned Ifa Professor is one of Babaláwos present at the event that day. 

At the Assembly of Traditional Worshippers Òndó State meeting in Òkè Igbo two years ago, this same Odù was casted. Though it came with ire, we still have to ask Ifá if we have to take the already prepared food for the delegates. Ifa said yes, yet some of the attendees refused to take the food saying their is no need to query Ifá again on this. Araba Adéwálé Oso, Araba Ifaloba of Oke Igbo, Araba Temenu of Ikale are living witness. 

A verse in Ejiogbe reads:

Papa nla 

N lo terin yiyan

Opopo oju ona 

Lo tesin jìrù

Da fún Òkè

Òkè nbe laarin ọta

Igba ọkọ́ 

Igba àdá 

Wọn nb'óke ṣ'ọ̀ta

Oke o jẹ

Oke o mu

Oke ni yoo reyin 

Gbogbo wọn....

The deep forest is where

An Elephant takes his majestic gait

A pathway is collosal enough

For horses to wag her tail

They cast Ifa for Òkè (Hill)

Oke was surrounded by enemies

Two hundred hoes; in conjunction with

Two hundred cutlasses

Vowed to annihilate Òkè

Òkè will not eat

Neither will Òkè drink

Òkè will eventually

Be victorious over them all.

We will not accept this hoisting of a generalized idea on us. That you don't believe in something does not make it forbidden to all. This is hasty generalization, under fallacy of irrelevant grounds. Where you sit, many at times, determines what you see. If we sit in opposite directions, one may see figure 6 while the other see figure 9!

The earlier we come to terms with, as well as learn to respect our differences, the better it will be for us in Iṣẹṣe community.

Abọru abọye.

BY OLUWO AKOMOLAFE WANDE