Today after a release of Beyonce’s visual art and music in which she speaks of some pretty significant symbology that may be tied to West African rooted practices, my time line and inbox was a buzz with Team Orisa Hashtags and references or comparisons of Beyonce representing Oshun in this blazing Glory... and something did not sit well in my spirit the moment I heard it let alone saw it...
Do not get me wrong there is no Hateration on my part as while I cannot claim to be part of the Beehive by any means I do find Beyonce entertaining and talented.
The issue I have are the obvious ones in which the empowered beautiful women gets to have water gush through and from her, while she wears yellow and go apeshit on a neighborhood while being applauded for her power in her stride and beauty.
My issue as an Olorisa is that there was simply not enough for me to see Oshun there past the obvious good looks and perhaps golden hued clothing.
See the problematic lenz by which Oshun is often seen is this aesthetically pleasing eye catching woman who captivates men and women alike, men want her women want to be her. The issue is by that standard Ive seen other empowered feminine Orisa also “water” deities who embody this very thing as well to various degrees.
Why was it so easy to see Oshun in that imagery and not Oya, Yemoja, Obba Nani?
The reasoning comes from this standard by which beauty is measured that boxes the Divine feminine and how it manifest physically through ones fashion or general expression.
I wonder if Gaby Sidibe shot this visual art in a yellow gown would people be seeing this Oshun imagery? If it was Viola Davis, or Tachina Arnold, or Cicely Tyson or any of the various beautiful black woman of different ages, skin tones, body shapes and such, would this celebrated and glorified image of Oshun be identified?
I think Beyonces look, and dare I even say her skin complexion and well kept flowing hair helps aid the notion of her beauty and touches on a under current of colorist thinking prevalent in the new world and diaspora. I believe this would not have been afforded to perhaps some other women in the industry.
I personally think its important to see that Obba Nani, Yemoja and Oya are present in a woman's power and dare I say Ire, the awesome beauty seen in the destructive flood of the river banks, can likewise be seen in the fire, the Tsunami or the tornado/ maelstrom. The mix of an empowered walk and equal confident beauty exhibited in the powerful woman is not exclusive to Oshun alone, not by any means. That could have easily been other female orisa manifesting through a woman who found an outlet to her pain by destroying and deconstructing things around her until she got to herself and allowed herself to go through the same process so that healing can occur, and in turn the next step of her journey into further loving herself and resetting expectations and standards for the next possible relationship.
Again this is nothing against the Artist Beyonce, but a plea for folks to adjust their lens a bit and perhaps see the many facetted divine feminine as it exist in all women at various stages in their life. Look past the obvious and perhaps delve into the deeper understanding of Orisa as they manifest physically and spiritually.
That is all...
Friday, August 10, 2018
My forever response to the use of Odu to oppress LGBTQ
My response to the recital and use of Odu in a small minded manner.
The description that palm oil is a supplement to yams is subjective. It is literally the equivalent of saying Ketchup goes best with french fries.. I personally do not like ketchup on my fries. In fact I hate it. Some like mayonaise with theirs. This point is relatively moot to make as ones preferences vary and cannot be defined and coined based on one persons interpretation of Odu or common law of the land.
The ladder is good to climb to the roof- This in itself shows the time frame of this odu and the interpretation thereof. At one point Obara had a symbol of the rope which was given to Orisa even as ebo, as a symbol for something one climbs to ascend and descend. Later on the verses change to ladders, something newer invented for the same thing and with sturdier outcome and less effort. We also see this in verses of Ogunda when you hear rifles make their way in verses as oppose to other weaponry that predate guns and were commonly associated with war and or Orisa Ogun. This shows that Odu grows and incorporates the times of the people in order to make its point, that is why Ifa is wonderful it fits to the needs of the people and is a living and breathing entity which can always further grow and expand.
The notion that it is better for men to sleep with women and it being more enjoyable is again subjective. From personal experience as a man who has had many sexual encounters with women all of which were very pleasurable I did not fully connect to the idea of love and or sexual fulfillment until I followed my natural inclination to be with men. So this whole part of this verse is again subjective to the one that interpreted it.
Then to say that men who engage in sex with men will have boils and that women who engage in sex with women will have horrible odor and irritation can be debunked. In fact, I do not have nor have I ever had bumps and abnormal swelling in my nether regions and many women I know are engaging in sexual relations with loving female partners whose vaginal areas smell exactly as they should. This was most likely interpreted by a man who has no knowledge of vaginas and how they work let alone penises as they pertain to gay sex.
This interpretation is crawling with ignorance, while I think Ifa is grand and full of knowledge I do not believe every awo who interpreted verses like this and orally passed them on (telephone game, think about it) always got it right without inserting limited thinking and or plan bias and agenda.
Since Ifa does not lie and most, if not all of the above can be argued down and proven as not entirely true then it leads me to believe this may be a gross misinterpretation of the intended purposes of the verse.
Iwori Wodin’s opening line says it all.. “IF this is the way to manage a community, the community would have been very eager to live in the house.” If implies possibility of otherwise, alternatives.
There are many ways to manage communities with societal norms. There was once a societal norm that black people could simply be killed by whites by simply whistling or looking in their direction. This was the way the communities were managed, many were ok with it other than those who inherently wanted the freedom to live. This led to civil rights issues being fought in this country. I think you get my point.
Odi we know deals with reproduction and one of the primary ways of reproduction is sexual intercourse.
However, while at the base level that is true in many instances it is not. Therefore, the man born sterile and or the women born barren, who engage in sexual intercourse will still not produce children. This being said then are they themselves having useless sex and should therefore stop having sex?
Now to refer to another woman’s vagina as being “LIFELESS” simply because she looks upon anothers with desire, is a gross misconstruing of words which again reek of misogyny and ignorance of womens wonderful vaginas. In fact with or without men the vagina is LUSH with Life. Bacteria and flora of which is constantly producing and working.
One of the many lessons of Odi is found when Iya Loja learns the beauty and sensuality of her sexuality and then proceeds to “dip into her honey pot” and gain a slew of customers because of it.
The rest of the verse, Iwori Wodin, Ifá says:
In this Odu. Ifa explains the meaning of the son of Omo-Osu (Ilemosu) referring to a woman who had been married once, but who due to a reason (divorce, death of the husband, separation, etc.) returned to the house of his parents to live. When she returned, she promised never to have anything with a man again and that she would better choose a female companion to love and make love to her.
What I find interesting here is the desire to manipulate and dictate who one falls in love with or seeks comfort in the arms of. Many women who have been mistreated by men decide to be alone, and many with traumatic male interactions almost their whole life may or may not seek the comfort of another women and their relationship may or may not become sexual.
If Ifa is the grand keeper of knowledge of the all that is in the universe and Odu contains this very wisdom then we have to adjust our hermeneutics when examining the knowledge found within. Sexuality from the animal kingdom into the human kingdom is a fluid construct. Many male dominated fraternities and societies or spaces have developed encounters that led to sexual fluidity and same with female ones. This is all over the world, and therefore in Yourbaland as well. We cannot act like the natural notions of life are exclusive to everywhere else other than Nigeria.
Societies have always had to change to various degrees to meet the needs an demands of the people, this is how life works. This is how people work, this is how Orisa works because this is how nature works. Even now Cheetahs once lone animals, are seen hunting in packs to bring down larger prey than they would normally attempt to hunt. Lions usually depending on one male to a pride are starting to from groups of young males, something unheard of. Fish who have a dip in population of one particular gender have been known to change their sex at will in order to provide what was needed to their social group. Amphibians, like frogs have also been known to switch. Homosexuals can have children while in same sex loving relationships. It’s been done one only has to look. Many engage in adoption of youth who were abandoned by their heterosexual parents. Many use surrogates and have agreements with other male or females of their choice who help to mother or sire their child.
Many things of the Yoruba past are no longer done, human sacrifice and ebo being one of them. You can now find verses in Irete to support this. These verses are supposed to grow and change and record the notion of odu Ifa as an expansive pulsating living breathing entity.
I am well aware that men and women have their own specific Ase they bring to the table just by their gender and/or dare I say assumed gender.
The big issue I see here on a societal level is a fear that goes against the notion of Ire omo. Once you dispel the fear with facts, which has been done above we can move past the notion of fear. Knowledge battles fear quire effectively. Ire omo can still happen, grown adults can still have children and contribute to the community they exist s culturally part of.
What is not ok is to keep chanting the same verses and edicts without allowing it to grow as needed to actually help the people it needs to.
I will accept more from Abimbola, Popoola and anyone else when they can sit in a panel discussion with other leaders and figures in the Diaspora or otherwise who can have actual in depth discussion on sexuality and what it actually is and how its developed and attached to the psyche, the Spirit and the finally the body.
***Chief Oluwo Solagbade Popoola Wrote the below sentiments in his work,
“THE POSITION OF IFA IN HOMOSEXUALITY / LESBIANISM
Much has been written and said about the position of lovers of the same sex in the Religion of Ifá. Some say that Ifa is very silent about this practice, others say that Ifa is against, while others say categorically that Ifá supports this practice.
To avoid doubts, we should recite three verses from Ifá to clarify their position on this controversial subject. It should be taken first from the Odu Ofun Alaaye (Ofun Irete) where Ifá says:
Palm oil is good to supplement the consumption of yams
And the yam is good as a supplement to eat palm oil
The ladder is good for climbing to the roof
For a man it is better to make love with a woman than with his male companion
For a woman it is better to sleep with a man than with his female partner
If a man sleeps with a man
The result will be swelling, boils and deviation
If a woman makes love with a female partner
The result will be darkness, noticeable odors, dirty and irritation
If a man makes love to a woman
And a woman sleeps with a man
The result will be feeling at the top of the world
The feeling of having unlimited and indescribable enjoyment
The organ of Ofun-Rete is strong and swollen
This was guessed for the chronically single chaste
When he was going to marry with Olele the descendants of Olofa
The chronic bachelor called Olele
But she replied that she did not
The problem is not greater than Ifá can solve
In this Odu, Ifá highlights three aspects
1) It is better for a man to love a woman and vice versa, which is more pleasant
2) Making love with the same sex leaves illness and frustration
3) It is the only way that the birth of a child can take place
This also means that Olodumare, whose language is Ifá, deliberately made heterosexual love pleasurable to avoid inhibitions to the act of making babies. Olodumare's plan is to multiply the human being in this world. Relationships with the same sex hinder the multiplication of the human race.
In addition, in a stanza of Iwori Wodin (Iwori-Odi), Ifá says this:
Iwori cast a capricious glance at the genital and considered it a propitious practice
Do you consider Iwori, who looks at the genitals as a good Awó?
This was the statement of Ifá to Panla-Apo
Who Failed to Assure a Husband to Get Married
But she chose to fall in love with a female partner
He was advised to do ebó
A woman who makes love to a female companion
Do not you know that she is looking for a lifeless genital, is not it productive to give life?
In this Odu Ifá says that:
1) Anyone who is seen looking at another person of the same sex can never be seen as a good Awó. For such a person, looking at the genitals of another person of the same sex is even worse.
2) Relating to having same sex sex is a useless exercise.
The implication of this is that anyone practicing homosexuality or lesbianism, being Iyanifá, Babalawo or Babalorisa is not regarded as a decent person or good practitioner. Why then does anyone who truly believes in Olodumare and the divinities commit himself to the exercise of futility?
We are all followers of the deities. We are in a privileged position that is certainly the envy of others but with that position comes a great responsibility. We follow the steps of the Divinities. If it is true, and I am quite sure that it is, then, who among the Divinities practiced love with the same gender when they were the Earth? What part of the life of your love are we emulating with simply suggesting relationships with the same sex? Any!
In another verse, Iwori Wodin, Ifá says:
If this is the way to manage the community
The community would have been very eager to live in the house
This was the message of the citizens of Iwori_Wodi
To whom Ifá advised him to send all the children of Eshu away
Therefore, the one who after first marrying
I chose to have ejaculation with a woman
They were warned to do ebó
If this is the way we manage the community
Would the community be so eager to live in the house?
In this Odu. Ifa explains the meaning of the son of Omo-Osu (Ilemosu) referring to a woman who had been married once, but who due to a reason (divorce, death of the husband, separation, etc.) returned to the house of his parents to live. When she returned, she promised never to have anything with a man again and that she would better choose a female companion to love and make love to her.
1) Many people were once heterosexual but later became homosexual / lebian due to a lack or cessation of their marriage.
2) This type of people should be sent to pack and leave their parents' home because they are practicing immoralities or breaking a taboo, which should be condemned and stopped.
1) Many people were once heterosexual but later became homosexual / lebian due to a lack or cessation of their marriage.
2) This type of people should be sent to pack and leave their parents' home because they are practicing immoralities or breaking a taboo, which should be condemned and stopped.
3) Forgiving these acts can lead only to chaos at the end.
This is why every time this Odu reveals itself during an Ifa consultation, the client is advised to ensure that he has not been practicing any immoral acts by any Osu children at home since the Situation since this would bring problems later.
Some same-sex lovers claim that both heterosexuals and bisexuals and homosexuals / lesbians adore and serve the same Olodumare. I must disagree with this statement. To serve and worship Olodumare in its truest sense, you must emulate the practice of the Divinities. Which of the Divinities are they emulating? If there are none of them homosexual or lesbian. Put simply, there is no place in the traditional Ifa religion for homosexuals and lesbians.
Some lesbians and homosexuals claim that they have told their Oluwo in Tierra Yoruba and that their Oluwo has told them that Ifá is silent about it. I really doubt there is such a Babalawo that says that anywhere. If there is one, we use this medium to warn them not to add strange considerations to Ifá to deceive people by giving them false hopes.
Lesbians and homosexuals have no place in the traditional Ifá and period!
The description that palm oil is a supplement to yams is subjective. It is literally the equivalent of saying Ketchup goes best with french fries.. I personally do not like ketchup on my fries. In fact I hate it. Some like mayonaise with theirs. This point is relatively moot to make as ones preferences vary and cannot be defined and coined based on one persons interpretation of Odu or common law of the land.
The ladder is good to climb to the roof- This in itself shows the time frame of this odu and the interpretation thereof. At one point Obara had a symbol of the rope which was given to Orisa even as ebo, as a symbol for something one climbs to ascend and descend. Later on the verses change to ladders, something newer invented for the same thing and with sturdier outcome and less effort. We also see this in verses of Ogunda when you hear rifles make their way in verses as oppose to other weaponry that predate guns and were commonly associated with war and or Orisa Ogun. This shows that Odu grows and incorporates the times of the people in order to make its point, that is why Ifa is wonderful it fits to the needs of the people and is a living and breathing entity which can always further grow and expand.
The notion that it is better for men to sleep with women and it being more enjoyable is again subjective. From personal experience as a man who has had many sexual encounters with women all of which were very pleasurable I did not fully connect to the idea of love and or sexual fulfillment until I followed my natural inclination to be with men. So this whole part of this verse is again subjective to the one that interpreted it.
Then to say that men who engage in sex with men will have boils and that women who engage in sex with women will have horrible odor and irritation can be debunked. In fact, I do not have nor have I ever had bumps and abnormal swelling in my nether regions and many women I know are engaging in sexual relations with loving female partners whose vaginal areas smell exactly as they should. This was most likely interpreted by a man who has no knowledge of vaginas and how they work let alone penises as they pertain to gay sex.
This interpretation is crawling with ignorance, while I think Ifa is grand and full of knowledge I do not believe every awo who interpreted verses like this and orally passed them on (telephone game, think about it) always got it right without inserting limited thinking and or plan bias and agenda.
Since Ifa does not lie and most, if not all of the above can be argued down and proven as not entirely true then it leads me to believe this may be a gross misinterpretation of the intended purposes of the verse.
Iwori Wodin’s opening line says it all.. “IF this is the way to manage a community, the community would have been very eager to live in the house.” If implies possibility of otherwise, alternatives.
There are many ways to manage communities with societal norms. There was once a societal norm that black people could simply be killed by whites by simply whistling or looking in their direction. This was the way the communities were managed, many were ok with it other than those who inherently wanted the freedom to live. This led to civil rights issues being fought in this country. I think you get my point.
Odi we know deals with reproduction and one of the primary ways of reproduction is sexual intercourse.
However, while at the base level that is true in many instances it is not. Therefore, the man born sterile and or the women born barren, who engage in sexual intercourse will still not produce children. This being said then are they themselves having useless sex and should therefore stop having sex?
Now to refer to another woman’s vagina as being “LIFELESS” simply because she looks upon anothers with desire, is a gross misconstruing of words which again reek of misogyny and ignorance of womens wonderful vaginas. In fact with or without men the vagina is LUSH with Life. Bacteria and flora of which is constantly producing and working.
One of the many lessons of Odi is found when Iya Loja learns the beauty and sensuality of her sexuality and then proceeds to “dip into her honey pot” and gain a slew of customers because of it.
The rest of the verse, Iwori Wodin, Ifá says:
In this Odu. Ifa explains the meaning of the son of Omo-Osu (Ilemosu) referring to a woman who had been married once, but who due to a reason (divorce, death of the husband, separation, etc.) returned to the house of his parents to live. When she returned, she promised never to have anything with a man again and that she would better choose a female companion to love and make love to her.
What I find interesting here is the desire to manipulate and dictate who one falls in love with or seeks comfort in the arms of. Many women who have been mistreated by men decide to be alone, and many with traumatic male interactions almost their whole life may or may not seek the comfort of another women and their relationship may or may not become sexual.
If Ifa is the grand keeper of knowledge of the all that is in the universe and Odu contains this very wisdom then we have to adjust our hermeneutics when examining the knowledge found within. Sexuality from the animal kingdom into the human kingdom is a fluid construct. Many male dominated fraternities and societies or spaces have developed encounters that led to sexual fluidity and same with female ones. This is all over the world, and therefore in Yourbaland as well. We cannot act like the natural notions of life are exclusive to everywhere else other than Nigeria.
Societies have always had to change to various degrees to meet the needs an demands of the people, this is how life works. This is how people work, this is how Orisa works because this is how nature works. Even now Cheetahs once lone animals, are seen hunting in packs to bring down larger prey than they would normally attempt to hunt. Lions usually depending on one male to a pride are starting to from groups of young males, something unheard of. Fish who have a dip in population of one particular gender have been known to change their sex at will in order to provide what was needed to their social group. Amphibians, like frogs have also been known to switch. Homosexuals can have children while in same sex loving relationships. It’s been done one only has to look. Many engage in adoption of youth who were abandoned by their heterosexual parents. Many use surrogates and have agreements with other male or females of their choice who help to mother or sire their child.
Many things of the Yoruba past are no longer done, human sacrifice and ebo being one of them. You can now find verses in Irete to support this. These verses are supposed to grow and change and record the notion of odu Ifa as an expansive pulsating living breathing entity.
I am well aware that men and women have their own specific Ase they bring to the table just by their gender and/or dare I say assumed gender.
The big issue I see here on a societal level is a fear that goes against the notion of Ire omo. Once you dispel the fear with facts, which has been done above we can move past the notion of fear. Knowledge battles fear quire effectively. Ire omo can still happen, grown adults can still have children and contribute to the community they exist s culturally part of.
What is not ok is to keep chanting the same verses and edicts without allowing it to grow as needed to actually help the people it needs to.
I will accept more from Abimbola, Popoola and anyone else when they can sit in a panel discussion with other leaders and figures in the Diaspora or otherwise who can have actual in depth discussion on sexuality and what it actually is and how its developed and attached to the psyche, the Spirit and the finally the body.
***Chief Oluwo Solagbade Popoola Wrote the below sentiments in his work,
“THE POSITION OF IFA IN HOMOSEXUALITY / LESBIANISM
Much has been written and said about the position of lovers of the same sex in the Religion of Ifá. Some say that Ifa is very silent about this practice, others say that Ifa is against, while others say categorically that Ifá supports this practice.
To avoid doubts, we should recite three verses from Ifá to clarify their position on this controversial subject. It should be taken first from the Odu Ofun Alaaye (Ofun Irete) where Ifá says:
Palm oil is good to supplement the consumption of yams
And the yam is good as a supplement to eat palm oil
The ladder is good for climbing to the roof
For a man it is better to make love with a woman than with his male companion
For a woman it is better to sleep with a man than with his female partner
If a man sleeps with a man
The result will be swelling, boils and deviation
If a woman makes love with a female partner
The result will be darkness, noticeable odors, dirty and irritation
If a man makes love to a woman
And a woman sleeps with a man
The result will be feeling at the top of the world
The feeling of having unlimited and indescribable enjoyment
The organ of Ofun-Rete is strong and swollen
This was guessed for the chronically single chaste
When he was going to marry with Olele the descendants of Olofa
The chronic bachelor called Olele
But she replied that she did not
The problem is not greater than Ifá can solve
In this Odu, Ifá highlights three aspects
1) It is better for a man to love a woman and vice versa, which is more pleasant
2) Making love with the same sex leaves illness and frustration
3) It is the only way that the birth of a child can take place
This also means that Olodumare, whose language is Ifá, deliberately made heterosexual love pleasurable to avoid inhibitions to the act of making babies. Olodumare's plan is to multiply the human being in this world. Relationships with the same sex hinder the multiplication of the human race.
In addition, in a stanza of Iwori Wodin (Iwori-Odi), Ifá says this:
Iwori cast a capricious glance at the genital and considered it a propitious practice
Do you consider Iwori, who looks at the genitals as a good Awó?
This was the statement of Ifá to Panla-Apo
Who Failed to Assure a Husband to Get Married
But she chose to fall in love with a female partner
He was advised to do ebó
A woman who makes love to a female companion
Do not you know that she is looking for a lifeless genital, is not it productive to give life?
In this Odu Ifá says that:
1) Anyone who is seen looking at another person of the same sex can never be seen as a good Awó. For such a person, looking at the genitals of another person of the same sex is even worse.
2) Relating to having same sex sex is a useless exercise.
The implication of this is that anyone practicing homosexuality or lesbianism, being Iyanifá, Babalawo or Babalorisa is not regarded as a decent person or good practitioner. Why then does anyone who truly believes in Olodumare and the divinities commit himself to the exercise of futility?
We are all followers of the deities. We are in a privileged position that is certainly the envy of others but with that position comes a great responsibility. We follow the steps of the Divinities. If it is true, and I am quite sure that it is, then, who among the Divinities practiced love with the same gender when they were the Earth? What part of the life of your love are we emulating with simply suggesting relationships with the same sex? Any!
In another verse, Iwori Wodin, Ifá says:
If this is the way to manage the community
The community would have been very eager to live in the house
This was the message of the citizens of Iwori_Wodi
To whom Ifá advised him to send all the children of Eshu away
Therefore, the one who after first marrying
I chose to have ejaculation with a woman
They were warned to do ebó
If this is the way we manage the community
Would the community be so eager to live in the house?
In this Odu. Ifa explains the meaning of the son of Omo-Osu (Ilemosu) referring to a woman who had been married once, but who due to a reason (divorce, death of the husband, separation, etc.) returned to the house of his parents to live. When she returned, she promised never to have anything with a man again and that she would better choose a female companion to love and make love to her.
1) Many people were once heterosexual but later became homosexual / lebian due to a lack or cessation of their marriage.
2) This type of people should be sent to pack and leave their parents' home because they are practicing immoralities or breaking a taboo, which should be condemned and stopped.
1) Many people were once heterosexual but later became homosexual / lebian due to a lack or cessation of their marriage.
2) This type of people should be sent to pack and leave their parents' home because they are practicing immoralities or breaking a taboo, which should be condemned and stopped.
3) Forgiving these acts can lead only to chaos at the end.
This is why every time this Odu reveals itself during an Ifa consultation, the client is advised to ensure that he has not been practicing any immoral acts by any Osu children at home since the Situation since this would bring problems later.
Some same-sex lovers claim that both heterosexuals and bisexuals and homosexuals / lesbians adore and serve the same Olodumare. I must disagree with this statement. To serve and worship Olodumare in its truest sense, you must emulate the practice of the Divinities. Which of the Divinities are they emulating? If there are none of them homosexual or lesbian. Put simply, there is no place in the traditional Ifa religion for homosexuals and lesbians.
Some lesbians and homosexuals claim that they have told their Oluwo in Tierra Yoruba and that their Oluwo has told them that Ifá is silent about it. I really doubt there is such a Babalawo that says that anywhere. If there is one, we use this medium to warn them not to add strange considerations to Ifá to deceive people by giving them false hopes.
Lesbians and homosexuals have no place in the traditional Ifá and period!
Spiritual Elitism or Respecting Tradition
I have come come across more online fodder and Fuckery than I care to admit to. I have seen huge groups of people from neo pagan white witches to hotepian American African descendants taking creative license and authority over well established living and breathing traditions that have survived and have been surviving and thriving with priesthoods. Take that last part in yall... LIVING AND THRIVING PRIESTHOODS!! We are not talking about the entire greek pantheon with old ruins of temples of glorious times past. We are talking about multiple lands in the diaspora by which Africans were brought and left in motion strong rooted legacy by which some of us were initiated into operating within and entrenching ourselves in the work to keep it going so that future generations can use it to benefit themselves and others.
And here come along any ol body who has access to a mouse, a keyboard, monitor and such to come scooping on in and COLUMBUSING what was already there and established.
These are some of the very “progressive” folks who can understand Christopher Columbus was not shit and gets the credit for “founding” America which was already inhabited.
They will not nor can they even try to see that they are themselves inserting them into a space as guests and possible heirs and trying to upsurp what has already been rooted.
Listen here.. You aint coming up in my house and uprooting anything, and if you are successful in your attempts you are catching these hands or this good ol juju.
On my amazing friend and Sister friend, Okantomi’s @spiritualteabath page on IG, there was a post about upheld traditions and how to navigate to and through them. Out comes vegan Susan from accounting who does yoga all her life, eats granola and dried cranberries and owns several rescue animals decides to come in and give her testimony of how Orisa has been speaking to her all her life. Once told by several initated priests that there are certain ways one is called to the priesthood or lifestyle associated with orisa worship she decides to perform her well rehearsed routine... Sparkling mayo-tinged bleached tears and indignation. Miss Susan, aka @seekyoursoul333 on IG proceeds to post the following:
“The only thing I take issue with is spiritual Elitism. Those that judge anothers path by their own ego. Their need to feel they are special or more entitled to a path than another. To me, if the spirit of any path calls you, you should listen. Develop your relationship and understand what is between you and the Orisha, God, Goddess ect, is between you and them. What relationship another of anyone’s business but them.”
@SpiritualTeaBaths responds again, kind as ever:
|” Yes, Orisha worship is now universal. The Orishas are worshipped by people of all races and national origins, but legitimacy depends upon adherence to established orthodoxy. Lukumí/Regla de Osha (AKA Santería) has a very rigorous orthodoxy. Heads are marked in very specific ways, by ritual specialists who are priests of divination. It is possible to have connections to many Orisha, but in that system only one owns your head; and it’s not something that you can just be told by a practitioner. What we view as capricious is the desire of outsiders to interact with these deities while disregarding the systems of worship the Orisha established for us thousands of years ago. I don’t suggest that you have no affinity with Oshún. However, if she had actually called you you’d be experiencing such terrible upheavals in your life that you would be forced to seek initiation. It’s a common thread across all traditions, people get initiated because they must. If you’re ever interested in reading about Orisha worship, I can recommend some great books. Ki Oshun agbe o. I understand your perspective, but it is antithetical to every tradition of Orisha worship. Orisha religions are systematic and hierarchical. Their “fundamento” (foundation) consists of “regla” (rules and order), “Awo” (secret, sacred knowledge), and “licencia” (ritual authority) among other things. These are intact systems of worship that are links in an unbroken chain that is thousands of years old. They are orthodox and structured. They are neither random, nor are they eclectic. Their structure and orthodoxy were established and maintained at great personal cost by “lagba-lagba” (revered elders), mandated and guided by the Orisa themselves. As a communal system, initiated have a responsibility to ensure the integrity of these traditions. So yea, it is absolutely the business of others. Just as my practice is the business of others. Orisha cannot be separated from its culture, orthodoxy, or priesthood. Orisha worship is hierarchical. It is your sense of privilege and entitlement that has created your misperception of elitism. If you ever become involved in any form of orthodox Orisha worship, your perspective will shift. P.S. I view exchanges of this nature as enlightening and beneficial. It helps me to understand your perspective, and it exposes you to the tenets and orthodoxy of Orisha religion. ”
Others now hip to Susan’s trail of entitled tears and tantrums are getting riled up and calling her out.. and here she goes again:
“And there comes the “entitlement” and “privilege” words. No, I’m sorry it is not your business. I think Im’ probably going to take an Orisha over you. If you want to talk about what matters, I’m going to follow what the Orisha has led me to and not you. I will never tell another what to do in their spirituality and you maybe should do the same. You are frankly making judgements about relationships you know nothing about. Religion is man made. I do not follow a religion. I go where I am led as everyone should. My path is mine alone. I am involved in Santeria. And yet Oshun has come to me, as a child. Showed me things I should not know was not exposed to. So yeah I’m going with Orisha here. You are free to practcie as you are led. We all are. That is not entitlement or privilege.”
Now yall... I read her response and all of my hairs stood up and I felt the heat in my ears I get just before I am about to THUMP/FIGHT/THROW HANDS. I had to breathe through it.
The nerve of this unititated ass woman talking to other priests about what she gonna do with their deities they serve and have been trained to serve and her relative free access to all that is based on a feeling of being “led.” Here is my thing, can you imagine walking into a sweat lodge or Pow Wow and through on cultural/spiritual regalia and just jump on in dancing the dances no one dances or danced, singing songs no one sings or ever sung and performed ceremonies/rituals no one ever uses in that group of people?
Would you enter a Hindu temple and offer steak to the Gods there in offering because you felt compelled and led by spirit to do so?
Would you enter a Catholic Churh throw Koolaid in their Holy Water and tell them the holy water shall now be red like the blood of Christ and its ok because spirit led you to do so?
No you wouldnt and you would do so at the cost of possibly catching a Tanya Harding to Nancy Kerrigan to the knee cap bust, or some generational curse ensured to your descendants fro years to come.
You do not get to enter spaces, that inhabited and established and simply request or demand changes. You have to be a part of said culture or group before you can even earn a right to say anything about anything and then even then you must earn your way to having a reputable name enough by your community to admonish such..
This is the nonsense I am seeing here that boggles my mind. You just gonna come in and make it what you think it needs to be and damn anyone else whose job it is to retain and ensure the survival of said traditions. You treating our tradition like you are the “Do Good” LA rich folk who want to stop the Yulin dog eating festival in a country you have nothing to do with. A people you havent yet got to know or emerse in their culture enough to see the hows and whys of anything they do. You just gonna throw your entitlement and privilege around to judge it from the outside looking in and then demand from the top of your lungs what you want to happen. GIRL BYE!!! SIR, FARETHEEWELL! Sayonora! Adios! Au Revoir! and Any other language you need to get the hint.
This was my final word on that thread and I stand by it 150% in the spirit of, “WHAT YOU AINT FITTIN TUH DO IS!”
“My biggest issue will be entitlement. If you are truly being "led" you will have been led to a community, an ile, and more than likely ocha if not the first preliminary steps leading into initiation. You don't just meditate and orisa come visit or just dream and these deities just come around. I'm convinced 99.9% of what's appearing to people are spirits who work with or in alignment with said deity or their energy. Or are appearing in a fashion in which is comfortable or significant for the person to accept and/or visualize. Some spirits may appear Oshun-esque but many spirits exist in the unseen realm or in the bodies of water. There are ways we as priest confirm if orisa is calling someone. There are ways as priests we call to orisa to incite, to calm... we even have ways to let them know what we doing..as far as lifting them up off the ground or taking off the lid to the sacred vessels that hold them.. yet these folks think they can just meditate and light a yellow candle and poof first image of femininity you see is an orisa simply because you called their Name and set an intention?! GTFOH! Don't google, YouTube, or Wikipedia orisa subjects and then form rituals around that or speak with authority online or otherwise. The truth of the matter is you are a child parroting grown folk business and ain't yet started sitting at the grown folk table. You still eating with the other children pontificating. I need folks to truly respect the legacy of ancestors and not cherry pick how they want to honor them. If it's ancestors you rever then rever the foundations of legacy they left by way of tradition. Follow the protocols that have been existent for over 500 years and don't feel entitled to practice or know what so many priests have busted their ass, bank, or otherwise to learn for the benefit of their community. Every practitioner of medicine must do apprenticeship, internship, tests and finally a review by their expert peers until they are deemed capable to practice.. Anyone else attempting to practice medicine without said license is considered illegal and liable to be jailed. Think about that because the same applies here.”
And here come along any ol body who has access to a mouse, a keyboard, monitor and such to come scooping on in and COLUMBUSING what was already there and established.
These are some of the very “progressive” folks who can understand Christopher Columbus was not shit and gets the credit for “founding” America which was already inhabited.
They will not nor can they even try to see that they are themselves inserting them into a space as guests and possible heirs and trying to upsurp what has already been rooted.
Listen here.. You aint coming up in my house and uprooting anything, and if you are successful in your attempts you are catching these hands or this good ol juju.
On my amazing friend and Sister friend, Okantomi’s @spiritualteabath page on IG, there was a post about upheld traditions and how to navigate to and through them. Out comes vegan Susan from accounting who does yoga all her life, eats granola and dried cranberries and owns several rescue animals decides to come in and give her testimony of how Orisa has been speaking to her all her life. Once told by several initated priests that there are certain ways one is called to the priesthood or lifestyle associated with orisa worship she decides to perform her well rehearsed routine... Sparkling mayo-tinged bleached tears and indignation. Miss Susan, aka @seekyoursoul333 on IG proceeds to post the following:
“The only thing I take issue with is spiritual Elitism. Those that judge anothers path by their own ego. Their need to feel they are special or more entitled to a path than another. To me, if the spirit of any path calls you, you should listen. Develop your relationship and understand what is between you and the Orisha, God, Goddess ect, is between you and them. What relationship another of anyone’s business but them.”
@SpiritualTeaBaths responds again, kind as ever:
|” Yes, Orisha worship is now universal. The Orishas are worshipped by people of all races and national origins, but legitimacy depends upon adherence to established orthodoxy. Lukumí/Regla de Osha (AKA Santería) has a very rigorous orthodoxy. Heads are marked in very specific ways, by ritual specialists who are priests of divination. It is possible to have connections to many Orisha, but in that system only one owns your head; and it’s not something that you can just be told by a practitioner. What we view as capricious is the desire of outsiders to interact with these deities while disregarding the systems of worship the Orisha established for us thousands of years ago. I don’t suggest that you have no affinity with Oshún. However, if she had actually called you you’d be experiencing such terrible upheavals in your life that you would be forced to seek initiation. It’s a common thread across all traditions, people get initiated because they must. If you’re ever interested in reading about Orisha worship, I can recommend some great books. Ki Oshun agbe o. I understand your perspective, but it is antithetical to every tradition of Orisha worship. Orisha religions are systematic and hierarchical. Their “fundamento” (foundation) consists of “regla” (rules and order), “Awo” (secret, sacred knowledge), and “licencia” (ritual authority) among other things. These are intact systems of worship that are links in an unbroken chain that is thousands of years old. They are orthodox and structured. They are neither random, nor are they eclectic. Their structure and orthodoxy were established and maintained at great personal cost by “lagba-lagba” (revered elders), mandated and guided by the Orisa themselves. As a communal system, initiated have a responsibility to ensure the integrity of these traditions. So yea, it is absolutely the business of others. Just as my practice is the business of others. Orisha cannot be separated from its culture, orthodoxy, or priesthood. Orisha worship is hierarchical. It is your sense of privilege and entitlement that has created your misperception of elitism. If you ever become involved in any form of orthodox Orisha worship, your perspective will shift. P.S. I view exchanges of this nature as enlightening and beneficial. It helps me to understand your perspective, and it exposes you to the tenets and orthodoxy of Orisha religion. ”
Others now hip to Susan’s trail of entitled tears and tantrums are getting riled up and calling her out.. and here she goes again:
“And there comes the “entitlement” and “privilege” words. No, I’m sorry it is not your business. I think Im’ probably going to take an Orisha over you. If you want to talk about what matters, I’m going to follow what the Orisha has led me to and not you. I will never tell another what to do in their spirituality and you maybe should do the same. You are frankly making judgements about relationships you know nothing about. Religion is man made. I do not follow a religion. I go where I am led as everyone should. My path is mine alone. I am involved in Santeria. And yet Oshun has come to me, as a child. Showed me things I should not know was not exposed to. So yeah I’m going with Orisha here. You are free to practcie as you are led. We all are. That is not entitlement or privilege.”
Now yall... I read her response and all of my hairs stood up and I felt the heat in my ears I get just before I am about to THUMP/FIGHT/THROW HANDS. I had to breathe through it.
The nerve of this unititated ass woman talking to other priests about what she gonna do with their deities they serve and have been trained to serve and her relative free access to all that is based on a feeling of being “led.” Here is my thing, can you imagine walking into a sweat lodge or Pow Wow and through on cultural/spiritual regalia and just jump on in dancing the dances no one dances or danced, singing songs no one sings or ever sung and performed ceremonies/rituals no one ever uses in that group of people?
Would you enter a Hindu temple and offer steak to the Gods there in offering because you felt compelled and led by spirit to do so?
Would you enter a Catholic Churh throw Koolaid in their Holy Water and tell them the holy water shall now be red like the blood of Christ and its ok because spirit led you to do so?
No you wouldnt and you would do so at the cost of possibly catching a Tanya Harding to Nancy Kerrigan to the knee cap bust, or some generational curse ensured to your descendants fro years to come.
You do not get to enter spaces, that inhabited and established and simply request or demand changes. You have to be a part of said culture or group before you can even earn a right to say anything about anything and then even then you must earn your way to having a reputable name enough by your community to admonish such..
This is the nonsense I am seeing here that boggles my mind. You just gonna come in and make it what you think it needs to be and damn anyone else whose job it is to retain and ensure the survival of said traditions. You treating our tradition like you are the “Do Good” LA rich folk who want to stop the Yulin dog eating festival in a country you have nothing to do with. A people you havent yet got to know or emerse in their culture enough to see the hows and whys of anything they do. You just gonna throw your entitlement and privilege around to judge it from the outside looking in and then demand from the top of your lungs what you want to happen. GIRL BYE!!! SIR, FARETHEEWELL! Sayonora! Adios! Au Revoir! and Any other language you need to get the hint.
This was my final word on that thread and I stand by it 150% in the spirit of, “WHAT YOU AINT FITTIN TUH DO IS!”
“My biggest issue will be entitlement. If you are truly being "led" you will have been led to a community, an ile, and more than likely ocha if not the first preliminary steps leading into initiation. You don't just meditate and orisa come visit or just dream and these deities just come around. I'm convinced 99.9% of what's appearing to people are spirits who work with or in alignment with said deity or their energy. Or are appearing in a fashion in which is comfortable or significant for the person to accept and/or visualize. Some spirits may appear Oshun-esque but many spirits exist in the unseen realm or in the bodies of water. There are ways we as priest confirm if orisa is calling someone. There are ways as priests we call to orisa to incite, to calm... we even have ways to let them know what we doing..as far as lifting them up off the ground or taking off the lid to the sacred vessels that hold them.. yet these folks think they can just meditate and light a yellow candle and poof first image of femininity you see is an orisa simply because you called their Name and set an intention?! GTFOH! Don't google, YouTube, or Wikipedia orisa subjects and then form rituals around that or speak with authority online or otherwise. The truth of the matter is you are a child parroting grown folk business and ain't yet started sitting at the grown folk table. You still eating with the other children pontificating. I need folks to truly respect the legacy of ancestors and not cherry pick how they want to honor them. If it's ancestors you rever then rever the foundations of legacy they left by way of tradition. Follow the protocols that have been existent for over 500 years and don't feel entitled to practice or know what so many priests have busted their ass, bank, or otherwise to learn for the benefit of their community. Every practitioner of medicine must do apprenticeship, internship, tests and finally a review by their expert peers until they are deemed capable to practice.. Anyone else attempting to practice medicine without said license is considered illegal and liable to be jailed. Think about that because the same applies here.”
Owo/Money as it applies to Diasporic ATR (Mainly Lucumi perspective)
There are many who due to society and structural issues as well as institutionalized circumstances, are out here SKRUGGLING in these Skreets. It happens. We live in a space where commercialism and capitalism is rampant and ever present in some form of fashion. Many not yet initiated into Orisa are wary when they are told of pricing for certain initiations or rituals. It raises eyebrows and so many things come up for someone emotionally.
One of the things is a feeling of otherness or outsideness experienced most usual from POC, who are taught from early on to embrace a poverty mind or the notion that they cannot accomplish anything because (insert a myriad of reasons).. Then only to embrace a route of connectivity and spirituality that connects them to some ancestral source, and they feel yet again they can’t achieve it.
Get ready for the CLICHE!.... Faith.
Oh poverty is real, but its most real and tangible in the mindset. The belief that you are limited by circumstances and cannot attain anything more. This may be another facebook note all together.
While we know there are charlatans galore hidden in the community with dark and light skin alike offering Cheshire cat smiles, colorful beads and bracelets, and warm embraces galore and a manner in which they appear warm and knowledgeable, but there is a rhyme and reason for charging for initiations and ritual ceremonies.
It unnerves me to see people being charged $45000 for Orisa initiations in the Bronx or anywhere else for that matter (I am warning you now, if you have received this number from an individual from the Bronx.. RUN!) but it unnerves me just as much when I hear things like, “Why should I pay for something that is in my blood? My heritage.” or “Why do things have to cost so much? Surely one cant buy spirituality!” While that very last line is truer than true, there are so many factors you are not aware of as a non initiate and although we as priests tend to be secretive (and you would know why if you have access to google, wikipedia, or youtube) I would like to shed some transparency on my particular tradition in hopes to increase and foster some understanding.
The unspoken is that there are many variations of traditional lineages all with variations on how to initiate into orisa.
That being said there is an issue of resources.. For instance many herbs used are not suually from your back yard (unless you live in a place that actually grows the tropical flora) they have to be ordered by someone who picks them out by hand, reaps them, possibly even grows them, and then has to 1-2 day deliver them.
Then there is a matter of access to geographical locations. Bringing someone to the river, ocean, forest, mountain... all may take a drive or some travel depending on where one lives and if they have access to any of these points. There is rituals that may happen there at that location as well, sometimes requiring other priests assistance in the dead of night or early morning.
Then there is the matter of other priest called to lend their ashe/energy and expertise to the ceremony at hand. This means time away from their family and/or loved ones and time away from their general life and daily business and affairs all who are being gathered to work your ceremony which can take 5-8 hours on average... that is a whole work day.
There is also someone hired to feed the people through out the day who are laboring spiritually and physically during the course of the ceremony. They also are responsible to cook breakfast every day for the Iyawo (new initiate) for the first 72 hours of that persons initiation. That being said they are also paid for their culinary services and that does not including the food items that must be purchased for not only parts of the ceremony as offerings but for the iyawo, Mentors/Spiritual Godparents, and the priests who come to work said ceremony but also on the the next day when the community comes to witness the new initiate by way of a drumming celebration. The guests are fed and libated that day as well.
There is a sacred space built for the iyawo which included cloths/fabrics that design the space as well as two outfits made for the iyawo to wear. One post initiation early morning after, and one for the presentation to the community as a new initiate. That means a seamstress is also paid for their services.
There is also the matter of supplies and vessels for the ceremony, the labor to retreive certain items and implements that will be ceremonially prepared usually carried out by the spiritual mentor/Godparent.
There is also the matter of 7 day seclusion to the space the ceremony is held at. If a person does not have a house to do this in many people will rent a space for the week. This also costs money.
There is also the two godparents/spiritual mentors who are expected to stay with the iyawo for those first 7 days.. which often means taking off of work and using vacation time and such or unpaid time.
The above are some of the factors that effect pricing, and we are ancestorally tied to the idea of community yet none of us often live together in the same community or neighborhood. Some of us do not own but rent and so are limited with access to space. Some of us have cars others require transportation to do some of these things... Many factors range regarding pricing. However, all must be compensated for their time and ase.
Now, lets be clear... your spirituality is not being bought. Your spirituality is your own, the Godparent or better yet spiritual mentor is there to help guide you on the path to orisa. To help you the best way they know how to utilize orisa to better yourself and the life of others. For the changes that have happened in my life and in the life of many others I can tell you that there is no price tag amount you can place on the initiation nor the allowance of Orisa to do the work in your life that is required. Simply put, because it is priceless. The key word in the previous statement is... allowance.
When one allows Orisa to work through them... that you cant necessarily teach it must be learned as one figures out what changes they want to make in their life even the really hard ones that leave you exposed and vulnerable and humbled as you face the parts of your self you thought you already shifted or changed or things you never really looked at that have existed in you and must be examined if not altered.
Again what you are paying for is a tradition passed on by the hands of ancestors who paid with their sweat, tears, lives and meager means to set into motion a set of rituals that have been in existence for over a millenia. A methodology that has been proven to work, and countless testimonys exist to the power of Orisa in some peoples lives.
May Oshun reach those with questions and attract you to the right teachers who are accountable, responsible, honest and competent.
May you invest in your betterment and in your progression be it through actual initiation or ritual receipt of addimu orisa or their implements.
Love and Light,
David Sosa- Eni Osun
One of the things is a feeling of otherness or outsideness experienced most usual from POC, who are taught from early on to embrace a poverty mind or the notion that they cannot accomplish anything because (insert a myriad of reasons).. Then only to embrace a route of connectivity and spirituality that connects them to some ancestral source, and they feel yet again they can’t achieve it.
Get ready for the CLICHE!.... Faith.
Oh poverty is real, but its most real and tangible in the mindset. The belief that you are limited by circumstances and cannot attain anything more. This may be another facebook note all together.
While we know there are charlatans galore hidden in the community with dark and light skin alike offering Cheshire cat smiles, colorful beads and bracelets, and warm embraces galore and a manner in which they appear warm and knowledgeable, but there is a rhyme and reason for charging for initiations and ritual ceremonies.
It unnerves me to see people being charged $45000 for Orisa initiations in the Bronx or anywhere else for that matter (I am warning you now, if you have received this number from an individual from the Bronx.. RUN!) but it unnerves me just as much when I hear things like, “Why should I pay for something that is in my blood? My heritage.” or “Why do things have to cost so much? Surely one cant buy spirituality!” While that very last line is truer than true, there are so many factors you are not aware of as a non initiate and although we as priests tend to be secretive (and you would know why if you have access to google, wikipedia, or youtube) I would like to shed some transparency on my particular tradition in hopes to increase and foster some understanding.
The unspoken is that there are many variations of traditional lineages all with variations on how to initiate into orisa.
That being said there is an issue of resources.. For instance many herbs used are not suually from your back yard (unless you live in a place that actually grows the tropical flora) they have to be ordered by someone who picks them out by hand, reaps them, possibly even grows them, and then has to 1-2 day deliver them.
Then there is a matter of access to geographical locations. Bringing someone to the river, ocean, forest, mountain... all may take a drive or some travel depending on where one lives and if they have access to any of these points. There is rituals that may happen there at that location as well, sometimes requiring other priests assistance in the dead of night or early morning.
Then there is the matter of other priest called to lend their ashe/energy and expertise to the ceremony at hand. This means time away from their family and/or loved ones and time away from their general life and daily business and affairs all who are being gathered to work your ceremony which can take 5-8 hours on average... that is a whole work day.
There is also someone hired to feed the people through out the day who are laboring spiritually and physically during the course of the ceremony. They also are responsible to cook breakfast every day for the Iyawo (new initiate) for the first 72 hours of that persons initiation. That being said they are also paid for their culinary services and that does not including the food items that must be purchased for not only parts of the ceremony as offerings but for the iyawo, Mentors/Spiritual Godparents, and the priests who come to work said ceremony but also on the the next day when the community comes to witness the new initiate by way of a drumming celebration. The guests are fed and libated that day as well.
There is a sacred space built for the iyawo which included cloths/fabrics that design the space as well as two outfits made for the iyawo to wear. One post initiation early morning after, and one for the presentation to the community as a new initiate. That means a seamstress is also paid for their services.
There is also the matter of supplies and vessels for the ceremony, the labor to retreive certain items and implements that will be ceremonially prepared usually carried out by the spiritual mentor/Godparent.
There is also the matter of 7 day seclusion to the space the ceremony is held at. If a person does not have a house to do this in many people will rent a space for the week. This also costs money.
There is also the two godparents/spiritual mentors who are expected to stay with the iyawo for those first 7 days.. which often means taking off of work and using vacation time and such or unpaid time.
The above are some of the factors that effect pricing, and we are ancestorally tied to the idea of community yet none of us often live together in the same community or neighborhood. Some of us do not own but rent and so are limited with access to space. Some of us have cars others require transportation to do some of these things... Many factors range regarding pricing. However, all must be compensated for their time and ase.
Now, lets be clear... your spirituality is not being bought. Your spirituality is your own, the Godparent or better yet spiritual mentor is there to help guide you on the path to orisa. To help you the best way they know how to utilize orisa to better yourself and the life of others. For the changes that have happened in my life and in the life of many others I can tell you that there is no price tag amount you can place on the initiation nor the allowance of Orisa to do the work in your life that is required. Simply put, because it is priceless. The key word in the previous statement is... allowance.
When one allows Orisa to work through them... that you cant necessarily teach it must be learned as one figures out what changes they want to make in their life even the really hard ones that leave you exposed and vulnerable and humbled as you face the parts of your self you thought you already shifted or changed or things you never really looked at that have existed in you and must be examined if not altered.
Again what you are paying for is a tradition passed on by the hands of ancestors who paid with their sweat, tears, lives and meager means to set into motion a set of rituals that have been in existence for over a millenia. A methodology that has been proven to work, and countless testimonys exist to the power of Orisa in some peoples lives.
May Oshun reach those with questions and attract you to the right teachers who are accountable, responsible, honest and competent.
May you invest in your betterment and in your progression be it through actual initiation or ritual receipt of addimu orisa or their implements.
Love and Light,
David Sosa- Eni Osun
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