These are formulas in which we can transform or direct negative or problematic states so that we do not manifest what we fear or worry about; instead, we can begin to redirect the problematic states creatively, remembering and using our gifts, talents and resources.

“What lies before us and what lies behind us is but a small matter compared to that which lies within us.”

1. Success. This is internal and external success. The internal success is mental, emotional, spiritual, and physical success. Outwardly, we have external success, which is the experience of fulfillment that is witnessed in external reality and is also experienced internally. There is no dichotomy of feeling externally full and internally empty, or of feeling internally fulfilled and externally unsatisfied.
2. Change. This reminds us that we can change worry and fear of failure by being open to new opportunities. By being flexible like Obatala, and creating stability and security and solidity in our lives, we can create expansive, stable change.

   Change has three functions: it allows us to bring back into balance what’s out of balance; it reminds us that we have an opportunity to break patterns that bind, limit, restrict or hold us back; and it is an opportunity in which to grow and become even more of who we are. There is an Oriental philosophy which states that change is the only constant, and that change is cyclic.

   The kabbalistic number of Obatala; the number 8, is reminding us that change is for the purpose of bringing back what is out of balance back into balance.

3. Works, is a reminder that worry and fear of failing can be relieved and resolved if we are clear on our priorities and our commitments. It is giving every situation “the works” or all that we have. Another description for works is being clear on knowing what are our priorities and commitments. It is knowing what is our focus, intention, and commitment and in those arenas of our lives where we are willing to give all of our mind, heart and action to a concentrated focus or purpose.
4. Power, reminds us that worry and fear of failing cannot occur if we are willing to empower ourselves and to empower others. True power is knowing what our limits and boundaries are, and being comfortable in setting limits and boundaries in situations where they are needed.
5. Success. Things will be successful in our lives personally and professionally if we follow the formula of the six very special Orisas.

   Things can be successful if we handle things step-by-step, which is the lesson of Obaluaye; things will be successful if we’re open and flexible and resilient to new opportunities, which is the lesson of Obatala; things will be successful in our lives if we follow what has heart and meaning, which is the lesson of Oshun; things will be successful in our lives if we will stay in our truth and authenticity and not abandon ourselves, which is the lesson of the Yemaya; and things will be successful in our lives if we communicate effectively, and bring content and timing together in our communications, which is the lesson of Eshu; and things will be successful in our lives if we put consistent energy into our relationships or career, rather than relying on marathon energy or resisting and holding back our energy, which is the lesson of Ogun.

6. Prudence. Fear of failing and worry can also be alleviated by utilizing prudence. We are reminded of this every Harvest season; we are reminded that we can all have harvest if we utilize prudence and wisdom. Harvest follows order, it does not follow chaos; and harvest follows trust, it does not follow control.Orunmila reminds us that if we don’t overextend ourselves to make things happen, nor resist and hold back, the results of wisdom or prudence will bring the Harvest. Orunmila also reminds us to attend to details, to organize things, and to handle things as they come up. The true meaning of prudence or wisdom is revealed by balanced action which generates and maintains the Harvest.
7. Gain. Things become gainful in our lives when worry and fear are alleviated. If we will follow what has heart and meaning, and if we will attend to details, the result is gain. This is the message of Oshun. The combination of heart and discipline allows us to experience a gainful life or the experience of hitting the bulls-eye.
8. Wealth. This is internal and external wealth that is created by utilizing our communication, and our healing gifts. Inner and outer abundance inspires and motivates ourselves and others. Communication, healing, and inspiration are three keys that can generate abundance. Orunmila reminds us that organized and inspirational communication can sustain our health and well-being. Communication that is healing generates and mirrors to us the internal riches and wealth that can be manifested externally.

This concludes a look at the portals for growth and the portals for initiation. We’ve reviewed the states of mind and the gifts, talents and resources in which we can transform those internal and external tests and challenges that we face in life. The literary corpus of Ifa as a whole is a portraiture that dynamically reveals the truth of Emerson’s quote: “What lies before us and what lies behind us is but a small matter compared to that which lies within us.”

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Up to this point, the challenges that we have experienced have been internal challenges. We have explored six internal challenges of the mind (Ori-Opon Odús), three internal challenges of the heart (Osi-Opon Odus), and two internal challenges energetically or spiritually (Otun-Opon Odus).

After we have invested our time and energy exploring those eleven problematic states of consciousness internally, then those internal problematic states will begin to reveal themselves externally via the grouping of the Odús we refer to as the Ese-Opon Odús.

1) Worry. Eshu is the Orisha of communication and in this realm this Orisha causes us to worry about communication and how it’s being received or misused or misunderstood. Worry is an interesting state of consciousness because it takes us to the future or it takes us to the past, yet it has us totally avoiding the present.

It is a very problematic state of consciousness because we definitely are not in the present when we are worrying. We are caught in the what ifs? of tomorrow and the if onlys… of yesterday, and as a result, totally avoiding the present.

Avoid means to create a void. Nothing gets handled in the present because we avoid situations that are not present. This group of Odús reflect back to us that state where we are either worried about something that concerns us in the future or we are worried about past activities or deeds. We can collapse worry by attending to the present needs and situation.

2) The next external problematic state is fear of failure or success. This state is brought to us courtesy of Obaluaye. It’s the feeling of being limited, restricted in our productivity and our actions.

This is fear of failing, or fear of success. The function of fear is to constrict and distort our perceptions, our behaviors, and our realities. This is the experience of old fears that we will fail, like we have in the past, or fear that we will fail in the future.

It is also fear of success — fear that we don’t deserve or can’t handle that which we have wanted and can achieve. It is amazing to watch the creative energy that can be used to sabotage our own success or actualize a negative, self-fulfilling prophecy.

Whenever we are in a state of worry or fear of failure, Oturupon or Ofun, it is an indication that we have been through all the other eleven states. Both of these Odús tell us that it is an important time for us to make a choice to redirect our energy and move into the areas of consciousness where we can use and access our talents and resources.

These Odús signal and warn that whatever we have been thinking about in our minds, or whatever we have been reacting to in the heart, or in whatever ways we have been sabotaging our energy it is about to manifest itself in the outer reality if these states are not addressed. These Odús indicate that what we’ve been fearing, or what we have been experiencing could manifest tangibly in the external world in areas of health, finances, creativity, and relationships if we don’t begin to redirect our focus and energy.

There are eight ways that we can transform worry and fear of failure. These are teachings Orunmila has given us so that we can follow to transform or direct negative or problematic states so that we do not manifest what we fear or worry about; instead, we can begin to redirect the problematic states creatively, remembering and using our gifts, talents and resources.

Coming up in the next article I will present eight ways that we can transform worry and fear of failure. Make sure to subscribe to my Newsletter if you have not done so. This way you will make certain not to miss out on any of my articles.

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1)    The fist gift is love with wisdom. Through love and wisdom we have three ways in which we can transform disappointment, debauch patterns, or indolence: one, through reflecting ourselves accurately; two, by not pushing, not holding back, but trusting; and three, by nurturing ourselves in equal proportion to how we nurture others.

2)    Love, shows us that we won’t be disappointed, move into debauch patterns or over-extension patterns if we become very clear about what we need and want emotionally and what we don’t need and want. Most of us know what it is like to have equal and not special relationships, such as relationships with co-workers or colleagues, equal but not special. We also know what it is like to have relationships that are special but not equal. Oshun tells us much about relationships that are equally and mutually fulfilling, where one is not giving more than the other, where the result is creative love, a deep spiritual connection, and a mental stimulus. It’s love that is nurturing, comforting and supportive to each other equally.

3)    Abundance. Esu teaches us that another way that we can transform disappointment, debauch and indolence emotionally is by communicating the abundance of feelings that we have,  and especially those nurturing feelings to three very important people in our lives.

4)    If we are willing to communicate the abundance of feelings that we have, then we move into another emotional state which is the feeling of luxury that is not only experienced emotionally within, but also externally. Here Yemayá  teaches us that we should no longer be willing to support a dichotomy of  being emotionally filled inside but not emotionally filled outside, or the other dichotomy of feeling externally full but internally empty. True emotional luxury is the sense of fulfillment internally and externally without any disparity or dichotomy. And so, one way that we can transform disappointment, and debauch and indolence emotionally is by making sure that we place ourselves in situations where we are both internally and externally emotionally fulfilled, which is the meaning of true luxury.

…we can transform disappointment, and debauch and indolence emotionally is by making sure that we place ourselves in situations where we are both internally and externally emotionally fulfilled, which is the meaning of true luxury.

5)    Having that experience of internal and external fulfillment then moves us into an emotional state which can also transform disappointment, debauch and indolence. This is being clear about what gives us pleasure. This is pleasure, fun and play that’s healing, and revitalizing, and renewing and regenerating itself. It’s an incredible ability to experience pleasure at that depths, not superficial pleasure, deep pleasure. Yemayá reminds us to really get in touch with what gives us pleasure and to have the capacity to bring fun, play and pleasure into our lives, regardless of what we might be facing emotionally.

Yemayá reminds us to really get in touch with what gives us pleasure and to have the capacity to bring fun, play and pleasure into our lives, regardless of what we might be facing emotionally.

6)    Happiness. Here, Obatala is speaking about complete happiness. This is tangible happiness; it is happiness that one can definitively point to, not abstract happiness. It’s happiness where we can tell the reasons why we are happy and are able to acknowledge people, places, interests, things that make us happy. Tangible happiness that is experienced externally.

7)  Satisfaction or contentment. This is our gift from Ori. When we abide by the counsel of our Ori we experience a sense of satisfaction or contentment that comes from deep within and radiates out in all aspects of our lives. Here we have the promise of Iwapele, indicating that all the stations of our life, or all aspects of our life, are internally giving us emotional contentment and satisfaction. This is a lot of energy that’s coming from deep within that’s very fluid, like Yemayá, and that’s radiating out. It’s satisfaction and contentment that comes from deep within.

We have explored the mental tests and challenges in consciousness brought to us by the Odus of the northern quadrant of the Opon Ifa collectively known as Ori-Opon. We have also explored the emotional tests and challenges in consciousness brought to us by the Odus of the western Quadrant of the Opon Ifa collectively known as Osi-Opon.

In the next articles we are going to go into the challenges in consciousness that affect our energy, or our life-force or our spirituality, our intuition, and our vision and insight, which is represented to us by the Odús of the Eastern Quadrant of the Opon Ifa or Otun-Opon.

So stay tuned or subscribe to my Newsletter and you will be notified by email as soon as the article is published.

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Ifa Divination helps us communicate with a source of knowledge which transcends all physical knowledge and its inherent limitations.

Going to a Babalawo to consult Ifa via an Ifa Divination session of Dafa requires that the querent be mindful of what they want to know. It is advisable that if you are going to visit a Babalawo for Ifa divination you spend some time pondering over you question.

Ifa divination requires you to be clear about the question you are going to pose to the Oracle. This is important because there cannot be any confusion in your mind about what you are going to ask about.

What many do not understand is that during an Ifa divination it is the person’s spirit who is talking, and the message which is being conveyed via the selection of the Odu which are manifested contain the answer being sought after. So it is important that you have a clear understanding of what it is your want to ask or you will not understand the message.

Ifa divination grant a seeker answers to their root problem.

This is a very important concept to understand. You are going to be exposed to the root cause of your problems.

Many individuals find this very difficult to accept, because 99% of the time they are the root cause of their problems. Therefore; Ifa divination looks deep into your sub consciousness for your answers, and finds that your own behavior or choices have brought upon you the troubles you have come to Ifa divination to solve.

When the root cause of your problems is identified, Ifa divination gives you the knowledge needed to remove the root of the issue. Sometimes the solution is too much for the person to bear, and continues life from one mishap to another in a never ending vicious cycle of temporary spells of peach and mayhem.

Ifa divination does not focus on giving you a band aid. It does not focus on the symptoms. Ifa divination focuses on giving you a permanent solution to your troubles, by uncovering the root cause of your troubles.

Thus, spend some time pondering over your troubles, and when you go for Ifa divination do so with an open heart, and a willingness to hear the truth.

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Ifa Divination

From the beginning of time men has always questioned their existence and have wondered if there is life beyond death, and call upon such religious technologies as Ifa divination to query their concerns. Well, without getting into a philosophical debate on the subject, just understand that there are many who believe life continues beyond the limitations of the physical body.

Ifa Divination helps us communicate with a source of knowledge which transcends all physical knowledge and its inherent limitations.

Going to a Babalawo to consult Ifa via an Ifa Divination session of Dafa requires that the querent be mindful of what they want to know. It is advisable that if you are going to visit a Babalawo for Ifa divination you spend some time pondering over you question.

Ifa divination requires you to be clear about the question you are going to pose to the Oracle. This is important because there cannot be any confusion in your mind about what you are going to ask about.

What many do not understand is that during an Ifa divination it is the person’s spirit who is talking, and the message which is being conveyed via the selection of the Odu which are manifested contain the answer being sought after. So it is important that you have a clear understanding of what it is your want to ask or you will not understand the message.

Ifa divination grant a seeker answers to their root problem.

This is a very important concept to understand. You are going to be exposed to the root cause of your problems.

Many individuals find this very difficult to accept, because 99% of the time they are the root cause of their problems. Therefore; Ifa divination looks deep into your sub consciousness for your answers, and finds that your own behavior or choices have brought upon you the troubles you have come to Ifa divination to solve.

When the root cause of your problems is identified, Ifa divination gives you the knowledge needed to remove the root of the issue. Sometimes the solution is too much for the person to bear, and continues life from one mishap to another in a never ending vicious cycle of temporary spells of peach and mayhem.

Ifa divination does not focus on giving you a band aid. It does not focus on the symptoms. Ifa divination focuses on giving you a permanent solution to your troubles, by uncovering the root cause of your troubles.

Thus, spend some time pondering over your troubles, and when you go for Ifa divination do so with an open heart, and a willingness to hear the truth.

Ifa Divination – How It Can Solve Your Problems is a post from:

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The agency of a Babalawo demands much of an individual and the rewards are meager at best. Becoming a Babalawo is a burden which few have been able to bear successfully. Much is demanded of you, and little if anything is promised.

The first step to becoming a Babalawo is to visit a Babalawo and inquire if this is in your path. We all have a particular destiny to fulfill, and not everyone is born with becoming a Babalawo as part of their destiny.

Becoming a Babalawo requires much training and discipline. So one of the recommendations I can give you is to be willing to study much before you even face a potential client. Even if this takes you several years of study.

Consider this, not everyone is born to be a physician, and those who labor to be one spend nearly 10 year or more of hard study and hardship to become an efficient physician. In respect to does who have pursued this admirable profession and calling, becoming a Babalawo requires no less persistent study and hardship.

As a Babalawo you will be charge with the spiritual care and healing of a community. You will be called upon to solve disputes, and empower your community to be self-reliant and sufficient, but most importantly to grow spiritually. These objectives are not easy to accomplish as few are interested in “spiritual growth”, and prefer to know how to increase their lot in life. Many times at the expense of someone else failure.

Therefore; you must show how wrong this is, and find a way to help them understand that everyone can be equally successful and can live in harmony, even if the other person is in the same type of business as they are. They need to know that all they have to do is offer a better service and not a better price.

Becoming a Babalawo requires a person to first learn how to overcome their own idiosyncrasies as well as challenges brought upon by their own personality miss givings.  Upon receiving the “Hand of Orunmila” you will be challenged by the man in the mirror.

You will have to finally face the person in the mirror, and learn to overcome all the obstacles which that person has brought to your life.

If you are not able to solve your own issues, how can you solve the issues of your community?

Becoming a Babalawo requires you to first overcome all your personal issues, so that you can help others do the same. If you have not personally experienced their troubles, how can you help them. This is why becoming a Babalawo is so challenging.

The very first year after receiving the “Hand of Orunmila” will be a very challenging year.

You will find yourself faced with issues you thought stayed in your past. Every aspect of your personality which has causes you issues in the past will come to visit again.

You will have to deal with yourself, and recognize that the issues and or stumbling blocks you are dealing with are nothing else but opportunities to grow, and to learn how to overcome your deficiencies. If you have a tendency to go into denial when you do something you should have never done or when someone does something to you, then such situations will present themselves again in order for you to once and for all confront your fears.

Becoming a Babalawo means you need to learn how to confront fears. Everyone runs away from that which creates fear. Yet it is that very fear which we have to learn to conquer.

Becoming a Babalawo means you have to learn how to empower others with the knowledge needed to overcome their own fears and obstacles.

The biggest mistake, and an often practice behavior is to create an aura of mystery and cloak and dagger about what you do. There is no mystery; people attract to their lives that which they project. Becoming a Babalawo requires you to learn how to empower people with the knowledge of how to attract everything that is good in live.  If they are projecting negativity and doubt, people will feel negative about them, and will doubt their intentions and capability.

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To begin with , regards-less of how much you think you know about Ifa, you must understand that it is not Santeria. We will go over Santeria in another article but for now, it is important to accept that there is a great difference between the two.

Traditionally speaking, and I refer to that traditions practice within the Yoruba people in Nigeria, one is born into a family which for generations have worship a particular Orisha. Thus related information comes second nature to a native Yorùbá person. However; this is not the case in the Diaspora; we have been exposed to a Christian philosophy, and anything which deviates from it has been deem devilish. I can write a whole book on this fantastic fantasy, but it suffices to say that because of this deviation we, the western minded, have to begin our understanding of Ifa by first getting to know it’s Cosmology.

Ordinarily, Ifa being a universal, living religion, with continuous relevance to the whole of humanity, there would be no need to relate it specifically to the Black-man. The necessity to do so arises only because, firstly, Ifa is the first and oldest religion of mankind which was handed down by Olodumare (Supreme Being) to Orunmila, the first Messiah of mankind and secondly, because the Black-man is presently cocooned in a disoriented state of anomie, totally oblivious of his past, ignorant of his present and unmindful of his nature. He goes about with an air of subservience and prides himself with mouthing and preaching the religious world view of Arabs and Jews, purporting them to be any more universal than Ifa. He is fatally unmindful of the fact that Ifa had existed thousands of years before Abraham (patriarch of Moses, Jesus and Mohammed) and that Ifa is the Primordial religion from which all others developed.

As the Bible states; “In the beginning was the Word and the Word as with God and the Word is God”. Everyone knows that the Word is a Message, neither human nor a spirit but a Message that emanates from the Supreme Being, Ifa is neither human nor spirit. It is that Word, That Divine Message of Olodumare.

The earliest records of the preservation of the Divine Message were kept in Egypt by the Black civilization between 6,00-5,00 BC. These were neatly coded in a Mystery System to which the matured, trained and initiated sons of men could be exposed to. Egypt in Africa became the primordial source and documentation centre of all revealed knowledge which was then spread across the world. The knowledge was about Olodumare (the Supreme Being), and about science, mathematics, astronomy, philosophy, ethics, etc. An ancient Greek saying quoted by Pliny states: “ex Africa semper alliquid novi” (out if Arica comes something always new). An ancient Arab saying states: “He who drinks of the waters (of wisdom) of Africa will drink again”, Aristotle (born 324 BC) stated in his book (Physiognomy) that ancient Egyptians were all very black and woolly haired. Herodotus (History), also describing a race of advance people called the Colchi said: “I believe the Colchi to be a colony of Egyptians because, like them, they all have black skins and wholly hairs”.  In ancient documents, Africa was often referred to as the “Land of the gods”.

Therefore; in order to begin your Ifa training and adapt Ifa as a spiritual philosophy you are willing to embrace, understand its origins, and its history. This will serve to give you a sense of righteousness regarding your practice of Ifa.

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This is a very important truth, and one you must humble yourself to.

Considering the multitude of issues clients will bring to you, it is no wonder it takes years of study and practice to be a competent Babalawo.

When you take into consideration the responsibilities you have to your community, taking the time to prepare yourself with the right knowledge and understanding of Ifa will serve you and your community very well.

This is why after three decades of practice, I have decided to share what I have learned with you.

If you have just completed Itefa, you need to embark in a journey of study that will help you interpret and understand Odu. When a client come to you they have a problem which they cannot resolve. The solution to over 90% of these problems alludes the client and it is your responsibility to uncover the “root” of the issue.

Without a proper understanding of Odu Ifa, and without knowing how to decipher the ese ifa you will have a very difficult time uncovering the root cause of the clients’ problem, and you will not be able to correctly decipher what you need to do to help the client solve their problem.

Ifa training is geared towards helping you, the “Awo Kekere” learn the mysteries of Odu, and in so doing help your immediate Orisha community live in harmony, and grow spiritually.

You are responsible for becoming the best Babalawo you can be. It is your responsibility to seek Ifa training in all the areas you need to have knowledge in. You must continually study, and put to use the knowledge given to you to benefit your community.

Be patient, practice a spiritual discipline, focus on developing your understanding of Ifa, and be a servant unto the people who rely on you.

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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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1. What Does Orunmila Say About Debauch

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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