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  • Awo Ifasola Sangobolade

IFA ON WHAT IS OUR ISESE OWORIN OGUNDA.




This Odù Ifá teaches us the order in which we ought to pay our reverence and to whom we owe gratitude when praying on behalf of oneself or pleading on behalf of another persons case. More-so, when deliberating on an issue, we first need to thoroughly investigate the matter, meaning to look at all-angles before bringing the matter before our Ọrìṣà. The reason is, in certain cases the matter can be dealt with within the Ancestral realm, or when checking ones Ori (including Iwa-Character), or even the way someone’s relations are with ones parents or how they interact with their spouse etc. Furthermore, Ifá teaches us here that the way one lives their life on Earth (respecting Nature Herself) needs a thorough investigation, as well as inspecting if one is living according to ones Destiny (namely following ones taboos).

The meaning of Ìṣẹ̀ṣe becomes clear once hearing this Ifá recited. It clarifies what is Ìṣẹ̀ṣe, and what also constitute as ones Ìṣẹ̀ṣe. The verse also states that Ilẹ̀ Aiyé (Mother Earth) is ones Ìṣẹ̀ṣe, Ikin-Ifá (sacred palm nuts) is ones Ìṣẹ̀ṣe, along with ones parents and elders. These individuals have knowledge and ought to have the vested interest & maturity to advise one or lead them on the rightful path.

With this understanding we come to see the correlation between the Ìṣẹ̀ṣe (Primordial supportive Progenitors ) and the Ọrìṣà, had it not been for these collective Ìṣẹ̀ṣe the essence of the Ọrìṣà would not derive the same foundational understanding, meaning the knowledge of the Ọrìṣà came from another source, lack of that other source we would have never known of the Ọrìṣà or be able to appease them appropriately.

Odù Ọ̀wọ́nrín Ògùndá says; as follows Díá fún Ìṣẹ̀ṣe tíí ṣe olórí Orò n'Ífẹ njẹ́ kínni Ìṣẹ̀ṣe ẹni Ọ̀lódùmarè ni Ìsẹ̀ṣe ẹni Iṣẹ̀ṣe là bá bọ kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe Orí ẹni ni Ìsẹ̀ṣe ẹni Iṣẹ̀ṣe là bá bọ kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe Ikin Ifá ni Ìsẹ̀ṣe ẹni Iṣẹ̀ṣe là bá bọ kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe

Ilẹ̀ Aiyé ni Ìsẹ̀ṣe ẹni Iṣẹ̀ṣe là bá bọ kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe Ìyà ẹni ni Ìsẹ̀ṣe ẹni Iṣẹ̀ṣe là bá bọ kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe Bàbá ẹni ni Ìsẹ̀ṣe ẹni Iṣẹ̀ṣe là bá bọ kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe Okó ni ni Ìsẹ̀ṣe ẹni Iṣẹ̀ṣe là bá bọ kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe Òbò ni ni Ìsẹ̀ṣe ẹni Iṣẹ̀ṣe là bá bọ kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe Olúwo ẹni ni Ìsẹ̀ṣe ẹni Iṣẹ̀ṣe là bá bọ kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe Ẹ jẹ́ ká bọ Ìsẹ̀ṣe ò Olówó Iṣẹ̀ṣe là bá bọ kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe Ìsẹ̀ṣe ni Bàbá ètùtù......

Translation: Divined for Ìsẹ̀ṣe (Progenitors) The leader of the Orò society of ancient Ífẹ They asked, what is ones Ìsẹ̀ṣe? Ọ̀lódùmarè : (GOD) is ones Ìsẹ̀ṣe It is Ìsẹ̀ṣe we ought to appease Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Ones Orí (Destiny) is ones Ìsẹ̀ṣe It is Ìsẹ̀ṣe we ought to appease Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Ones Ikin Ifá (ones personal Odù as a Babalawo) is ones Ìsẹ̀ṣe It is Ìsẹ̀ṣe we ought to appease Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials) Ilẹ̀ Aiyé (Mother Earth/Nature) is ones Ìsẹ̀ṣe It is Ìsẹ̀ṣe we ought to appease Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Ones own Mother is ones Ìsẹ̀ṣe It is Ìsẹ̀ṣe we ought to appease Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

ones own Father is ones Ìsẹ̀ṣe It is Ìsẹ̀ṣe we ought to appease Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Vagina (likely referring to ones marital relations within home or ones mother genital) is ones Ìsẹ̀ṣe It is Ìsẹ̀ṣe we ought to appease Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)

Penis (likely referring to ones marital relations within home or ones father genital) is ones Ìsẹ̀ṣe It is Ìsẹ̀ṣe we ought to appease Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials) ones Olúwo ("Elder Priest") is ones Ìsẹ̀ṣe It is Ìsẹ̀ṣe we ought to appease Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials) Please let us appease Ìsẹ̀ṣe (Primordials) Before appeasing any Ọrìṣà Ìsẹ̀ṣe is the Progenitor of all ètùtù : (appeasements)

This Ifá stanza not only explains the root of Ìsẹ̀ṣe, as taught in Odù Ọ̀wọ́nrín Ògùndá, but also teaches us we ought to not over-burden the Ọrìṣà when often times the matter can be dealt with or resolved by approaching it in a different way, or making personal lifestyle adjustments.

Furthermore not overemphasizing the importance of ritual sacrifice but introspection and self-examination. Credit for this information goes to : Awo Ifálojú

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