In medical terms, incubation is the time it takes for a disease to manifest itself after being contracted. More importantly, this word derives from a Greek medical practice, the incubatio, which was very common in ancient times [1] The origin of medicine (iaetria) in Greek civilization is directly related to mythology, where there is no clear dividing line between the human and the divine. The Greeks thought that it was the gods who healed. The primary healing divinities of the Hellenic pantheon were Apollo, inventor of the art of healing, and his son Asclepius. In classical Greece, the Greeks dedicated numerous sanctuaries to Asclepius, vestiges of which remain in Cos, Pergamum and Epidaurus, epicenter of healing during that period [2]
The Asclepiades (temple priests) would receive the sick and offer sacrifices to the divinities - usually a rooster - and perform a complex of rituals, including baths, massages, anointings, in preparation for a good night's rest. The patients would then sleep in the abaton, an area of the temple designated for sacred sleep (incubatio), in close vicinity of a statue of Asclepius [3]. They rested with the confidence that the divinity would visit them in the night and put them in a state to regain health through incubatio. Incubation (incubatio, in Greek) is the religious practice of sleeping in a sacred area with the intention of experiencing a divinely inspired dream or cure. Incubation was practised by many ancient cultures. In perhaps the most well known instance among the Hebrews, found in 1 Kings 3, Solomon went to Gibeon "because that was the most renowned high place to offer sacrifices." There "the Lord appeared to Solomon in a dream at night," and Solomon asked God for the gift of an understanding heart. [4] In addition to incubatio, the Asclepiades performed a range of other medical activities, including surgical interventions, special diets, the use of medicinal waters, compulsory attendance at the theater and participation in certain religious ceremonies [5]. It was tradition that the patients attended and offered votive offerings consisting of reproductions in clay of the organs treated, a practice that continues today in Brazil. More precisely, in the 18th century Church of Our Lord of Bonfim in Salvador, Brazil - where Orisa Lifestyle thrives in the form of Candomble - hundreds of plastic offerings of body parts hang from the ceiling. They are offerings of thanks - and proof - from people who have been healed. In modern psychology, dream incubation is a practiced technique of learning to "plant a seed" in the mind, in order for a specific dream topic to occur, either for recreation or to attempt to solve a problem. In my own professional practice, for example, it is quite common that I will instruct a person go to bed with a specific prayer that instructs their ORI to retrieve certain information or solutions to particular problems. Over the years, I have prescribed this practice - in conjunction with specially prepared medicine - as part of a more comprehensive daily ritual. Sometimes, the ritual is repeated for 30 days. Other times, it can continue for up to 64 days, depending upon the spiritual obligations identified through Ifa divination. In my book, ALAKONERI: Dreams, Archetypes & Myths in Orisa Lifestyle I address dream interpretation in Orisa Lifestyle in a comprehensive, yet easy to understand format. It is a work of many years of participatory research for more than 20 years. With 18 verses of Ifa, combined with exploration of Jungian archetypes, step by step methodology for dream analysis and proven strategies for effective dream interpretation, ALAKONERI is a truly one of a kind resource for anyone who is interested in understanding the power of dreams, according to Orisa Lifestyle. [Order your copy now: ALAKONERI]
[1] Laín-Entralgo P. Historia de la medicina. Barcelona: Masson; 2006
[2] Castiglioni A. Encantamiento y magia. 2 ed. México DF: Fondo de Cultura Económica; 1991 [3] Laín-Entralgo P. Historia de la medicina. Barcelona: Masson; 2006 [4] Wikipedia [5] Gargantilla P. Manual de historia de la medicina. 4 ed. Málaga: Grupo Editorial 33; 2015
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The Religion is a Distraction: How to Make OrisaLifestyle Work for the Best & the Brightest6/19/2019 The religion is a distraction, when taken out of cultural context. Likewise, spirituality is no better than fool's gold, when it is not firmly hitched to practical application.
The best and brightest among us cannot accept religion as it has been presented. Our most productive members will always reject the wishy-washy brand of spirituality that has been promoted until now. If we the devotees, are sincere about our spiritual convictions - that is, if we honestly believe that people's lives will be improved by ritual, ceremony, prayer and meditation - we must also accept responsibility for making the value of spirituality visible and self evident. The question you should be asking right now is, "HOW? How do we demonstrate the true value of spirituality?" Ironically, the heights of spirituality begins and ends with HUMANITY. People are people because of other people. I am reminded of at least 21 verses of Ifa wherein the babalawos exclaim to the protagonist, Iwo loò sèèyàn [You are not humane]. They don't say, You are not pious. They don't say, You do not recite your oriki well enough. They do not say, Your meditation is not deep enough. They say, You are not humane. Here, it's CRUCIAL to emphasize the key word in the declaration, Iwo loò sèèyàn [You are not humane]. The key word is èèyàn, which is synonymous with ENIYAN, human being. More precisely, ENIYAN literally means, The chosen one. Ifa teaches us that human beings were created and chosen by Olodumare for one purpose, which is to bring about the Good Condition. What is the Good Condition? ...A world where there will be full knowledge of all things, joy everywhere, life without anxiety or fear of enemies, attack from snakes or other dangerous animals, without fear of death, disease, litigation, losses, wizards, witches or Esu, danger of accidents from water and fire, without fear of misery or poverty... - Holy Odu IrosunIwori All these objectives can and will be achieved to the extent that all devotees commit to SERVICE, SERVICE and more SERVICE. Let your religiosity and spiritual elevation make you a better SERVANT. Let your goal be to improve the quality of your service by measurable, tangible increments. From this day forward, in keeping with the mandate of the Holy Odu IrosunIwori, you will determine the efficacy of your spiritual practice by measuring your ability to:
THE ENIYAN CHALLENGE By this time next month, I want to hear about your success. When I ask you, "What have you done to help bring about the Good Condition?" I want to hear a meaningful response. Obafemi Origunwa, MA | ObafemiO.com #OrisaLifestyle #LivetheMedicine #PersonalPriesthood The following are excerpts from my book, Fundamentals of Orisa Lifestyle, available at ObafemiO.com/publications The paternal spirit is your conduit to spiritual identity. There can be no connection to the source of collective consciousness and ancestral wisdom without orí baba, the paternal spirit. This is the case because the Ancestral Promise is handed down to you by way of orí baba. One aspect of this is your family name, which you inherit from your father, who inherited it from his father and so on. In this regard, you are an ambassador of your paternal lineage. As such, the way you show up in the world either enhances or detracts from the integrity of orí baba. In the Ondo dialect of Yoruba language, “O m’owo osi juwe ’li ba e,” means “You pointed out the direction to your father‘s house with the left hand.” It suggests that a person has demonstrated some form of inappropriate behavior that will bring shame and dishonor to his family name. Not only that, to neglect your father is to invite personal ruin: Ifa divination was performed for Nwonmile, The one who saw her father’s spirit in a dream. She said, "I have seen my father today, father of the leopard." Father, descend from heaven and help me. The father never fails to support his child." Ifá says that someone has forgotten her father. If she does not care for her father's spirit She will not find someone to care for her. Ifá says this person should sacrifice. So that the way will be made clear For all of her endeavors. Indeed, something belonging to this person Will be completely ruined If she does not care for her father, Whether he is in heaven or on earth. - Holy Odu OgbeIrosun In this sense, orí baba serves as a catalyst for inner strength. Thus, when parents take their children to the babláwo to consult Ifá at the time of birth, fathers will bring offerings that symbolize agility and strength. Orí baba endows the individual with the resources necessary for accomplishment. Thus, the elders say, “Bí ọmọ́ bá yó, a fikùn han baba,” which means ‘When a child is full, he shows his stomach to his father.’ It suggests that when you accomplish your goals, it is proper to show appreciation to your benefactor. The cultural assumption is that your father gave you something and you made good use of it. In like fashion, the balè, or founding ancestor of every family lineage has passed down ancestral authority to his sons. Each generation, the eldest and most capable man in the extended family inherits the title of balè. As such, it becomes his duty to manage family wealth by adjudicating family business decisions. Invariably, every balè looks at the next generation and hopes to confer material, financial, moral and spiritual advantages to the members of his lineage. According to the precepts of the Ancestral Promise, he formally invokes the spirit of orí baba to guide him in the cultivation of character and leadership. More precisely, every year the balè organizes the Orí Kadun festival on the very day that the original balè is said to have venerated his own orí. At that time, he makes offerings and prayers on behalf of the extended family. This is one way in which the balè aspires to help all members of the extended family find and follow their individual callings in ways that are consistent with the Ancestral Promise. Unfortunately, however, very few families successfully maintain the balè’s enthusiasm for more than a generation or two. The few lineages that enjoy four or more generations of sustained alignment with the Ancestral Promise become legendary. This is why the elders say “Agba kii wa loja, ki ori omo tuntun wo”, which means ‘Where there are good elders, the children do not go astray.’ It means that in those lineages where the presence of orí baba is strong, orderliness prevails. The objective of maintaining order is to perpetuate the family mission deeper and deeper into the future. The Holy Odù OturaMeji says the following:
The person with the title of Araba is a father Araba's title makes one a father The person we meet in the hut is a father The person in the front is good enough to be our father This was the divine message revealed for an elderly Muslim with elegant robes When he was going on spiritual mission to the land of the Muslims They pray for money, good spouses, good children, befitting houses, good health and all good things of life… ALAAFIA. - Holy Odù OturaMeji The main purpose of the Baba Imale or Elderly Islamic priest was to manage his subjects. Because of this, he went to consult Ifá for guidance. He performed the necessary sacrifice and a special charm was prepared that would make his word become law. As a result, he was a successful father for his spiritual community in the sense that he enabled his people to achieve prosperity.[1] Whereas the seat of royal authority resides in the palace, the paternal authority of each family lineage is housed in the agbole, or extended family compound. Everyone who descends from the balè of a particular lineage is a member of a specific agbole. Agbole literally means “a flock of houses” because, over generations, male members of the same extended family build their houses around their Balè’s original family compound.[1] Even when family homes are no longer built in close physical proximity to the original locale, nuclear families continue to pattern themselves according to the organizational structure of the Balè’s agbole. Consequently, whereas the Balè is the head of the extended family, every married man is the Olori Ebi, or head of his own immediate family. His primary duty is to sustain family wealth, the most precious of which is the people. Of this, the Holy Odù EjiOgbe teaches: Otototo, the priest of the rich man Otototo la j’epa, the priest of the wealthy man Kajepa tan, ka ngbonwo e saja popopo, the priest of the man with children Only the man with children made sacrifice When the rich man died, his money perished and he was buried shamelessly When the wealthy man died, his wealth perished and he was buried unceremoniously People of the world, don’t you see that the man with children will never perish Because his children will continue to multiply and carry on his legacy The man with children was given a befitting burial - Holy Odù EjiOgbe[2] The paternal spirit is what unifies your family in its quest to deliver on the Ancestral Promise. The best time for you invoke and venerate ori baba is when you need to draw upon the essence and clarity of your spiritual identity. Your connection to ori baba helps you develop uncompromising focus and discipline as you deliver upon the Ancestral Promise. This is what it means to live the medicine. Taken from Fundamentals of Orisa Lifestyle, available at ObafemiO.com/publications * * * * [1] Agboola, Awodiran. Personal conversation. [2] Agboola, Awodiran. Ifá Ohun Ijinle Aiye [1] Female descendants physically move to the agbole of their husbands, but retain membership in their lineage of birth.
OrisaLifestyle is governed by tradition, which is conservative, by definition. That is, within the tradition, you are constantly admonished to do things as they have been done in the past. At the same time, however, there are times when Ifa says that you ought to exhibit your uniqueness. When these messages arise, you must never imitate anyone. You must do things in original and unique ways in order to avoid the disappointments and dangers associated with imitation. At these times, Ifa will advise you to purify and empower Ori to boost creativity and discernment. Consider that Ifa says in the Holy Odu OturaOfun:
My Kokorogun shrub, with sharp thorns Cast Ifa for Meeeye When going to the farm to pick eburo seeds She was advised to offer ebo She complied Some picked 20 eburo seeds Some picked 30 seeds Some picked 50 seeds Meeeye was able to pick only one seed Meeeye and her colleagues went to the farm in search of Eburo seeds. Some of her colleagues found and picked 20, some picked 30, others picked 50, but Meeeye found and picked only one. They were making jest of her that she would not be able to sell only one in the market, and if she did, the money she would make from it would be nothing compared to what they would make. When they were about to cross the makeshift bridge on their way back home, Meeeye fell into the stream and the eburo seed was washed off her hand. She pursued it, until she found herself in a big city. They pulled her out of the stream and inquired from her what her mission was. She explained her ordeal. She was given three small gourds and asked to return to her home. She was asked to hit the gourd on the floor of her room when she got home. She did. In the first gourd were expensive beads, in the second gourd were gold and diamond and in the third gourd were expensive clothing materials – Meeeye became an instant success. She shared part of her success with her bosom friend. This friend was not satisfied. She asked Meeeye to explain to her exactly how she made her success, Meeeye told her. The friend quietly returned all what Meeeye gave her to Meeeye. The next time that they went in search of the Eburo seeds, this friend went with them. She saw many seeds but picked only one. On their way back home, she threw her eburo seed into the stream and jumped into the stream to pursue it. She followed the seed until she got to the big city that Meeeye saw the last time. They pulled her out of the stream. She told them that she had come for them to make her as successful as Meeeye. They gave her three gourds and asked her to hit them on the floor of her room when she got home. She could not wait to reach home. She threw one of the gourds on the ground on the way home and bees flew out and stung her mercilessly, she ran. She threw the second and third down at the same time in her room and emmets and snakes came out and bit her to death. That is why people say that “Enikan kii fori w’ori Meeeye lo oko eburo” meaning “nobody can compare his luck to that of Meeeye when going in search of eburo seeds in the farm”.
The travelers in front who you could not keep up with
Those behind who you refused to wait for If one cannot catch up to those in front One needs to wait for those behind These were Ifa's declarations to Obaluaiye When coming from heaven to earth He was advised to offer sacrifice The travelers in front who you could not keep up with Those behind who you refused to wait for If one cannot catch up to those in front One needs to wait for those behind These were Ifa's declarations to Esu Odara When coming from heaven to earth He was advised to offer sacrifice The travelers in front who you could not keep up with Those behind who you refused to wait for If one cannot catch up to those in front One needs to wait for those behind These were Ifa's declarations to Iyami Osoronga When coming from heaven to earth She was advised to offer sacrifice The travelers in front who you could not keep up with Those behind who you refused to wait for If one cannot catch up to those in front One needs to wait for those behind These were Ifa's declarations to Orunmila When coming from heaven to earth He was advised to offer sacrifice Only Orunmila complied with the advice of the babalawo When they got to the earth Only Orunmila was living in comfort The other three conspired And planned to ruin all he had in life He was advised to offer sacrifice He was told that it was the evil plans of his siblings He complied by offering the sacrifice Now, all the money I have belongs to you All my money belongs to you Baba Olode o! Is it because I am rich that you are angry? All my money belongs to you All the wives I have belong to you All my wives belong to you Laalu o! Is it because of my wives that you are angry? All my wives belong to you All the children belong to you All my children belong to you Iya o! Is it because of my children that you are angry? All my children belong to you Now, Sonponna, take okete Do not take human life All my money belongs to you Baba Olode, please take okete Do not take human life All y money belongs to you Esu, please take okete Do not take human life All my wives belong to you Laalu, please take okete And spare human life All my wives belong to you Iyami, please take okete Do not take human life All the children I have belong to you Osoronga, please take okete and spare human life All my children belong to you - Holy Odu OturaMeji OKE ITASE 2019-2020: SELECTED VERSES* The Odu Ifa that came out for this year is OTURAMEJI (Otura on the right, Otura on the left). The Odu advises us to guide against imminent fight (fight between people, groups, communities, tribes and nations) and ebo is recommended to avert it. Ifa says for total solution for the imminent fight or war, we should find the source, the causes and leaders and solve the problem from the source. Also, we should make sure we get to the bottom of the matter for permanent solution. On this Ifa says: Orunmila said the right thing is to grab its head I repeat the proper thing is to grab its head, Bara Agbonniregun Ifa said whenever Ogun kills an animal If he has not got its head He would not be pleased Orunmila said the right thing is to grab its head I repeat the proper thing is to grab its head, Bara Agbonniregun Ifa said whenever Ija kills an animal If he has not got its head He would not be pleased Orunmila said the right thing is to grab its head I repeat the proper thing is to grab its head, Bara Agbonniregun Ifa said whenever Obalufon-makin-are kills an animal If he has not got its head He would not be pleased We are rejoicing We are happy over its head We are rejoicing We fought and got the head of rat We are rejoicing We are happy over its head We are rejoicing We fought and got the head of fish We are rejoicing We are happy over its head We are rejoicing We fought and got the head of bird We are rejoicing We are happy over its head We are rejoicing We fought and got the head of animal We are rejoicing We are happy over its head We are rejoicing Ifa reveals that there are fights in the home, temples, clubs, societies and organisations. Ifa says that the busybodies are the ones creating unnecessary quarrels in the places. Ifa said the busybodies should stop the bad acts. On this, Ifa says: Orunmila said this is a mere gossip I repeat this is a mere gossip He said the busybody in the house of Ogun Should be warned not to destroy Ogun’s house Orunmila said this is a mere gossip I repeat this is a mere gossip He said the busybody in the house of Ija Should be warned not to destroy Ija’s house Orunmila said this is a mere gossip I repeat this is a mere gossip He said the busybody in his (Orunmila’s) own house Should be warned not to destroy his (Orunmila’s) house Those who have legal issues, even if they have genuine evidence that can vindicate them, should make ebo so that they will not lose the case. Such people should not be intoxicated by their social status, age, influence or affluence to the extent of looking down on anybody. Ebo must be maid with a he-goat, money, a big rat, pap and palm oil. On this, Ifa says: The wine is the wine of litigation The kolanut is the kolanut of wisdom This palm wine is the palm wine of Arajonjo Cast Ifa for a small boy of Ipapo city Cast Ifa for an old man of Ipapo city When they took legal action against each other They were told to make ebo Only the small boy of Ipapo city made the recommended ebo Ifa, I have case with them I surely win them The small boy of Ipapo was never found guilty Ifa, I have litigation with them I surely win them. Ifa priests and priestesses will be put to test this year. Kings and other important personalities in the community will need the services of the priests and priestesses. Ebo is needed because of people who are close to such personalities and who will be discouraging them against inviting the priests or priestesses. Also, the kings and important personalities should be warned to be careful of the people who will be advising them against consulting Ifa and making ebo. Ifa priests and priestesses should all make ebo and appease the Egbe Orun, celestial comrades and Ibeji. The items of ebo include sugar cane, honey, banana, aadun (parched corn, ground and mixed with oil or honey), gin, ground nuts, kola nuts, beans, beanscake, corn, pap and palm oil. On this, Ifa says: The greedy does not drink another person’s blood He/she drinks his/her own blood Ifa revelation to Orunmila When he was going to redeem Otu-Ife He was told to make ebo He complied All you believers Come and meet us in victory In such condition we meet one at the feet of Obarisa In this verse, Ifa tells the story of Orunmila who was invited by Olofin. When Orunmila got to the house of Olofin, Ajibowu, a friend of Olofin who did not want things to get better for Olofin, told Olofin that Orunmila could not help him. He told Olofin to put Orunmila to test to know his spiritual capability. At night, they mixes sand with benniseads and gave to Orunmila to separate from each other before the day breaks. Orunmila entered his room and was thinking of solution to the problem when his celestial comrades just appeared and did it for him. In the morning, he gave sand and benniseeds separately to Olofin. They could not believe. At night again, Ajibowu, the friend of Olofin again advised that before Olofin could rely on Orunmila, the former should ask the latter to climb the coconut tree in front of the palace and pluck all the seeds and cut all the leaves. This was a very difficult task because, the coconut tree was too tall for anybody’s climbing. The ultimatum was for Orunmila to do before the day breaks. As Orunmila was thinking standing beside the tree in the midnight, some monkeys came from nowhere, climbed the coconut tree, removed all the leaves and threw down all the seeds. Orunmila was as happy as a king. The king was surprised in the morning when Orunmila presented him the seeds. Ajibowu told Olofin to confirm before they could believe because, Orunmila could get the seeds from somewhere else. Then, they went out to look at the coconut tree in front of the palace and found out that the task was done. After this, Ajibowu was trying to advise Olofin against making divination but the Olofin did not listen again. When Orunmila eventually made divination to Olofin, it was Ajibowu that Ifa saw as an archenemy of Olofin. It was then clear to Olofin that Ajibowu was advising him against divination in other to cover his misdeed. Those who want to marry divorced women need to make ebo. This is because, after the marriage, the ex husbands will wage war against the new husbands. The items of sacrifice are shea butter, pap, money and palm oil. On this, Ifa says: The farmer who burns iya tree The farmer who burns ita tree Let the farmer be cautious while cultivating the farm Let the farmer be cautious lest he burns Iroko tree Lest Iroko fall down It is a king among the tree Ifa revelation to the big Ose When going to snatch Kudese, the wife of Arira He was advised to make ebo He complied Arira, the thunder struck Ose tree Without any harm! Without and effect! Arira, the thunder struck Ose tree To overcome enemies, a ram is recommended as one of the items of ebo. Other items are kola nuts, palm oil, pap, gin and money. On this, Ifa says: I cast Ifa to the extent that my Ikin got perforated I made use of the determinants to the extent that my Ikin got broken A ram hears about fight, he starts boasting Ifa revelation to Orunmila When people conspired against him Ram, instigate the fight Do not be afraid of fighting Ifa says with ebo, we will not fall for enemies. Ebo needs to be done with a big rat, 3 cocks, palm oil, pap and money in order to overcome enemies. On this, Ifa says: Man burns iya tree, man burns iya tree Man burns ita tree, man burns ita tree Man burns ooro tree, man burns ooro tree Man burns Ogungunbeere, the tree that small kids like Ifa priest of Ose revealed Ifa messages to Ose, the baobab tree Who people prophesied would fall for the enemies Contemptuously, people who burn trees look at Ose, the baobab tree There is nothing they can do to Ose, the baobab tree Contemptuously, people who burn trees look at Ose, the baobab tree *For full treatment of the verses recited, please visit the page of Fayemi Fatunde Fakayode |
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