It’s filling up other people’s needs and wants to the brim to the extent that we have just enough energy for our body, or barely enough energy – mentally, emotionally, spiritually and physically.

It is important to know what our limits and boundaries are and to be able to set limits and boundaries.

When we feel this way it should be a reminder that we are in a place of over-giving, over-compensating, over-extending ourselves, and what we actually need is to know what our limits and boundaries are and to set limits and boundaries, particularly in those arenas of our lives where we have emotional investment.

A question we should ask ourselves when experiencing this emotional level is what do we have when we move feelings into conscious mind. Introspection, reflection, an effort to understand our own emotions.  When we enter our own mystery, we return to the experience that is preverbal, the quality of which cannot be captured in the loosely woven net of language and therefore cannot be shared.

Whether we make the journey through dream work, meditation, active imagination, or ritual, we must go alone when we enter into our own darkness. And the darkness always brings us to a higher place of self.

When we have stayed in indulgence or debauch patterns long enough and move into on the emotional level of indolence or inertia, we cannot skip the painful stages of confronting our own shadow and use the “spiritual” to mask work left undone, truths left masked. It is a time to be brutally honest with ourselves.

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This is emotional depression, it’s also emotional indulgence. Another word for debauch is indulgence, whether it is indulgence with the past, or indulgences in moods.

When we’re disappointed, we move into debauch or indulgence patterns, which are a way of reaching for something or doing something in that moment that will make us feel better, but ultimately is a destructive relief rather than a constructive resolution.

Whenever, we are depressed or feel sorry for ourselves we might reach for something or do something to make ourselves feel better, which might be over-working, over-shopping, over-eating, drinking, smoking, or indulging in sexual activities.

Another word besides indulgence might be addiction.

In the state of emotional indulgence there is a tendency to feel sorry for oneself. There is also an awareness that something is depressing, as well as the awareness of the negative compensation pattern, trying to make the self feel better by doing something that will temporarily bring pleasure, but won’t make for happiness in the long run.

If we stay in indulgence or debauch patterns long enough, another reactive pattern that we might move into on the emotional level is indolence or inertia, which I will cover in another article.

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Disappointment is a reactive pattern or response to either sorrow in the mind, fear of defeat, futility, doubt or interference, cruelty or ruin created through negative thinking. It’s a natural response to negative mental thoughts. The Odu Ogunda Osa tells us much about this. This is not a superficial disappointment, it’s a very deep disappointment and a very strong reaction because of the dynamics between the Orishas Ogun and Oya. Ogun, an Orisa which reminds us of action and assertion, and Oya who represents the transformation that occurs through death.

Disappointment makes us feel fragile and breakable, like a cup made out of glass. Disappointment takes us off-balance. It makes us feel uprooted, and yet, disappointment can be a trans-formative experience. Disappointment often brings up anger, it often makes us feel depressed. The important thing is how we handle disappointment. The I-Ching says: “The event is not so important, but rather my response to the event is what matters.”

On this Otura Rete says:

I ask “who knows moderation?”
Orunmila says “one who does not drink liquor;”
One who does not break commitments to a friend;
One who wakes early in the morning, meditates and
thinks deeply about one’s actions.”
From among the thorns and thistles, the palm
leaf emerges pointing upward.
A balance person is ameso;
one who is truly thoughtful in conduct.

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The mind is most easily reprogrammed through creative visualization and affirmation, and through calling upon one of the blessings of Obatala; clarity. With clarity, the mind has no doubt, the mind has come out of the clouds of doubt and confusion totally into the light.

There is no culture in the world that does not make head-dresses or does not have crowns, which is an acknowledgement of expanded awareness or the inspired mind. This is the mind that utilizes wisdom.

Obatala is the resource that we have to transform any of the mental negative states. It’s and unlimited resource of clarity, decisiveness, inspiration and creativity that’s always available in the mind.

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The Odu Iwori Meji calls for introspection, the necessity to go within in order to maintain balance. Iwori illustrates the benefits of quiet contemplation. Iwori signals the ability to view things in their true light.

This Odu marks a purposeful endeavor. It reminds one that understanding will be gleaned from struggle. Framed by two closed segments, Iwori brings protection through the act of enclosing which is peace of the mind, or the meditative mind. It’s the mind that has resolved conflict.

Iwori is peace that is experienced at a deep subconscious level, and peace that gives one experience and balance, harmony and objectivity.

It is the meditative mind, the reflective mind, the mind that has totally resolved conflict. Iwori as a mandala gives us a picture that quality of mind that is our inner guidance, or the meditative mind where resolution, or peace of mind, can be experience.

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Truce is actually applying the concept of peace externally, through negotiation, through peace-making with family members, colleagues, deep emotional relationships, or within communities, or within cultures, or globally.

The Orishas Obatala and Ogun remind us that truce-making of any kind requires openness and flexibility of mind (Obatala), and negotiating requires that we stay in balance and not get in any kind of extreme position (Ogun).

“Truce is the capacity to mentally, emotionally, spiritually, and physically resolve things at the core of who we are. Once a truce has been reached, we can move out of conflict, doubt, and confusion.”

On this Odu Eji Ogbe says:

Let us not engage the world hurriedly,
Let us not grasp at the rope of wealth impatiently.
That which should be treated with mature judgement,
Let us not deal with in a state of uncontrolled passion.
When we arrive at a cool place,
Let us rest fully.
Let us give continued attention to the future.
Let us give deep consideration to the consequences of things.
And this because of our eventual passing.

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This is the objective mind, the fair-witness mind, the observing mind; the Ogun mind.

The Ogun mind is the mind that is willing to look at things as they are rather than as we want them to be. The Orisa Ogun reminds us to look at things holistically. When we look at the whole of things we are able to stay objective and also to look at things creatively.

Eshu is the Orisha of communication, Oya is the Orisha associated with creativity, innovation and that which is new or ahead of its time. These Orishas reminds us that the objective mind is the mind that is able to communicate new things in such an objective way that it can be received and heard.

This science of the mind, it’s the objective mind, the fair-witnessing mind, the observing mind. More importantly, it is the mind that is willing to look at things as they are rather than as we want them to be.

Ogun reminds us that objectivity will always allow us to experience the emotional center of who we are, and that the objective of mind allows us to have the experience of unifying the internal experience with the external experience.

To Summarize:

On the mental level of consciousness there are four ways that we can totally transform any mental challenge or problematic state on the mental realm of consciousness: we can access clarity and creativity; we are able to ask for inner guidance and access the meditative mind (peace); which then allows us to freely negotiate or be open to negotiation in getting our needs met (truce); and finally the fair-witnessing mind that can communicate things in such an objective way that they can be received and heard.

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Everything related to Ifa, whether it be Divination or Orisha worship is related to helping you accomplish your objective(s) while here on earth. These Objectives are all related to your spiritual growth.

It is true that many have come to Ifa only to find protection and to shelter themselves from activities they know too well are immoral, and they will pay the price for their actions in due time. Therefore; you should not allow your Ego to sway you from detaching yourself from all activities that are not related to your spiritual growth.

To learn Ifa you must have a clear understanding of the “Beginning” of things. I would recommend you start with the book “The Genealogy”. This book will give you an understanding of our cosmology, and a solid foundation upon which you can build your knowledge of Ifa.

Ifa is a complete code for the “living”. It tells us how to handle our affairs while here on earth in such a way so that we are able to stay in the “path” we were born to follow. It is also a code of ethics and the book “The Man & The Society”, gives the reader the knowledge and truth regarding our responsibilities to ourselves, family, and society. Souls born to the western cultures suffer a lack of tradition and are constantly under attack by a society which is plagued by moral dilemmas caused by an endemic tendency to be hypocrites. This book provides the answers you need to successfully live amongst people.

Finally all that GOD is and is not is revealed unto us via its manifestation through nature. The powers of nature tell us much about GOD, and as we learn these mysteries we are able to call upon them to effect radical and positive changes in our lives. The Book “The Worship” is one of the most complete expositions about Orisha and their effect on our lives. GOD communicates via the Orishas and in turn we can communicate with GOD via the Orishas. How we accomplish this communication and call upon them to help us overcome our tendencies to create problems for us and our communities while on earth is the truth found within the pages of this book.

I would recommend you start with the book “The Genealogy“, and make your way to the “The Man & The Society“, and finally “The Worship“. Read them in this order and take your time to really take in the information given. We all need to learn to craw, and walk before we can run. Follow this path, and you will get to “know” Ifa.

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