Showing posts with label orisha. Show all posts
Showing posts with label orisha. Show all posts
3.29.2012
8.29.2009
iba shango
...with love & gratitude for all your blessings, love & protection. ase o.
Alaafin, ekun bu, a sa
Alaafin, (the king of Oyo) snarls like a leopard and the people run away
Eleyinju ogunna
One whose eyeballs glow like charcoal
Olukoso lalu
Olukoso, the famous one of the city
A ri igba ota, segun
One who uses hundreds of cartridges to win victory in war
Eyi ti o fi alapa segun ota re
One who used pieces of broken walls to defeat his enemies
Kabiyesi o
We honor you
Ase
So be it.
(oriki & translation from roots & rooted)
6.13.2009
sango & ogun
In Africa Ogun's color is pure red. Then we have Sango whose colors are red and white. The color for Obatala is white. We can see a pattern emerging here. Red represents virility, vitality, aggression. Red and white represents balance between aggression and compassion. White represents the incarnation of mystical unity.
Should any of you be plagued with notions that these three Orisa are enemies, or that they don't get along, know this is a common misconception. These Orisa represent a continuation of one cycle. The difference between Ogun, Sango and Obatala is like the difference between rain water, fresh water and salt water. They are different at some point, but they bleed into each other.
In some places in Nigeria Ogun and Sango are seen as loving brothers not enemies. You can see why. Sango is fire. What is fire in relationship to iron? Fire tempers iron and makes it stronger. That is not a hostile relationship. It is a symbiotic mutually beneficial relationship. As a Force in Nature it represents an important fusion of energy with no hostile implication.
~originally written by Awo Falokun Fatunmbi
the meeting of fire and iron is symbiotic and chaotic.
beneficial, but dangerous in human hands.
osun's cool, fresh throne doesn't always intervene. some days, we are those warring brothers...
but, in the end, we always wind up forging something new.
5.15.2009
you can take the people outta africa... (part 4: the reasoning)
(in case you missed it: part 1, part 2, part 3)
this project is not meant to be insulting or flippant about the charismatic black church, but to encourage understanding and highlight a deeply rooted connection.
as erykah said, when we were brought here, we had to change some things. part of that was behaving as if we worshiped the white gods when we didn't. however, as with most forced acculturation, some folks wound up completely rejecting the old ways.
that doesn't change the fact that "catching the spirit" or being "filled with the ghost" is intimately related to traditional african expressions of spirituality and spirit contact.
over 10,000 years of wisdom and culture could not be erased in a few centuries, and it is still resisting erasure. this is in our blood, and it doesn't go away simply because we get baptized in the name of yeshua instead of having a lave tet.
finally, i hope that my christian brothers and sisters begin to do some serious, in-depth research and come to understand the truth of what is being honored and called upon before dismissively referring to traditional spirituality as "devilish" or demonic.
as far as i'm concerned, the most demonic thing someone can do is convince you to deny the gifts of your ancestry when you see the proof every time you look in the mirror.
this project is not meant to be insulting or flippant about the charismatic black church, but to encourage understanding and highlight a deeply rooted connection.
as erykah said, when we were brought here, we had to change some things. part of that was behaving as if we worshiped the white gods when we didn't. however, as with most forced acculturation, some folks wound up completely rejecting the old ways.
that doesn't change the fact that "catching the spirit" or being "filled with the ghost" is intimately related to traditional african expressions of spirituality and spirit contact.
over 10,000 years of wisdom and culture could not be erased in a few centuries, and it is still resisting erasure. this is in our blood, and it doesn't go away simply because we get baptized in the name of yeshua instead of having a lave tet.
finally, i hope that my christian brothers and sisters begin to do some serious, in-depth research and come to understand the truth of what is being honored and called upon before dismissively referring to traditional spirituality as "devilish" or demonic.
as far as i'm concerned, the most demonic thing someone can do is convince you to deny the gifts of your ancestry when you see the proof every time you look in the mirror.
6.18.2008
maferefun sango
i had a dream where i was trying to avoid a lightning storm.
eventually it caught up to me.
when the lightning struck, it didn't kill or maim me, it surrounded me. it flowed with my aura as a sort of shield. i could direct it outward through my hands, or pull the energy within.
clearly, baba was teaching me a lesson.
it reminded me of when yemonja handed me rocks that turned into beautiful shells...i don't have to fear the energies that reside within. i need to use and manipulate them for growth and change.
Alaafin, ekun bu, a sa
Alaafin, (the king of Oyo) snarls like a leopard and the people run away
Eleyinju ogunna
One whose eyeballs glow like charcoal
Olukoso lalu
Olukoso, the famous one of the city
A ri igba ota, segun
One who uses hundreds of cartridges to win victory in war
Eyi ti o fi alapa segun ota re
One who used pieces of broken walls to defeat his enemies
Kabiyesi o
We honor you
Ase
6.13.2008
what's natural, what isn't, the ownership of african tradition, and other related obscurities
i want to speak to my african traditional religion (atr) folks for a minute.
for the most part, i don't know who reads this thing. there could be a few of y'all out there, and i hope you comment, because i think it's high time that a dialogue is started--among priests and aborishas (i.e., non-priesthood level practitioners/shrine-keepers) alike.
several months ago i met a priest and her family who are doing the work to unify yoruba practitioners and other atr folks. they have already traveled to several countries to observe various diasporan practices and plan to use our common beliefs to strengthen our people and our communities. they essentially wish to illuminate the fact that the lanugages we speak and the names for the orisa only differ as a factor of, as i like to say, when you got off the boat. the source is the same. their philosophy branches out to the understanding that, at our core, we are all africans, there is only one god(dess)/creator entity, and we all ought to be striving towards wholeness and unity.
there was no mention as to whether or not the people they are seeking to unify should pass a paper bag test, nor was there mention around who they should be sleeping with.
typically, when i meet continental atr priests--at least in the yoruba tradition-- their first concerns are iwa pele (character) and knowledge. in other words, are these people who are truly living up to the standards and dictates of their ori, ifa, and the orisa, or are they power mongering? were they trained properly? do they know the proper rituals, prayers, etc.? their level of ase and understanding doesn't rest on their heterosexuality or degree of "blackness"--phenotypical or otherwise. it's about living right.
diasporan atr folks can be quite different. there are plenty who think any white american priest is an interloper or culture vulture. the views on homosexuality are varied. some are ok with it, as long as they choose black partners. others are vehemently against it, claiming it's unnatural and that none of our ancestors were ever gbltq until they were exposed to the culture and depravity of europeans.
there are a few things wrong with this.
because of our unique history in the united states, it can be easy to forget that there are some whitefolks who are "blacker" than african americans (see: passing). hence, it is certainly possible that some white americans were born with ties to african spiritual lineages and could be charged to do some ancestral "clean up", so to speak.
in my ile, the importance of egbe is acknowledged along with ori, ancestors (egun/egungun) and the orisa. your egbe consists of friends from previous lives, e.g., adopted family members, former spouses, close family friends, etc. all those of good character who walk with us in the spirit world are acknowledged.
who is anyone to tell me that i cannot pray or make offerings of gratitude to a white person who may have helped one of my blood ancestors to freedom? what about the relationships forged in the era when just about every poor person wanting to come to america was condemned to indentured servitude?
we do not always know everything about who walks with us. the spirit is what lives on, not the societal attitudes and contradictions.
now, that's not to say that there aren't pimps and players out there. there are. but they cross all kinds of ethnic and cultural lines. there are plenty of black priests who, in the name of uplifting folks, are perpetuating the same westernized dichotomies, patriarchy, -isms, and psychological menace that whitefolks have thrown upon us. and it's a problem on the continent, too.
as far as the homosexuality issue, i ask: how can we know?
we in the diaspora are now several generations removed from africa. even in brazil, where africans were imported into the late 19th century, you'd probably have to look back to a great-great grandparent or further to find someone from the continent.
since african history is oral and tribe/clan-based, how can we say that there were no gbltq people or communities, particularly when clear gender roles dominated so much of african life. males and females had different puberty rites and, often, separate living quarters for much of their lives.
along with that, several orisa are known to be androgynous "gender benders". even clearly "masculine" and "feminine" spirits often have attributes and paths where they are considered of the opposite gender.
if we follow the logic of the spirituality, if someone is born with the ase of one of these orisa, how can we say it's "unnatural" that they grow into a glbtq identity?
riddle me that, y'all.
for the most part, i don't know who reads this thing. there could be a few of y'all out there, and i hope you comment, because i think it's high time that a dialogue is started--among priests and aborishas (i.e., non-priesthood level practitioners/shrine-keepers) alike.
several months ago i met a priest and her family who are doing the work to unify yoruba practitioners and other atr folks. they have already traveled to several countries to observe various diasporan practices and plan to use our common beliefs to strengthen our people and our communities. they essentially wish to illuminate the fact that the lanugages we speak and the names for the orisa only differ as a factor of, as i like to say, when you got off the boat. the source is the same. their philosophy branches out to the understanding that, at our core, we are all africans, there is only one god(dess)/creator entity, and we all ought to be striving towards wholeness and unity.
there was no mention as to whether or not the people they are seeking to unify should pass a paper bag test, nor was there mention around who they should be sleeping with.
typically, when i meet continental atr priests--at least in the yoruba tradition-- their first concerns are iwa pele (character) and knowledge. in other words, are these people who are truly living up to the standards and dictates of their ori, ifa, and the orisa, or are they power mongering? were they trained properly? do they know the proper rituals, prayers, etc.? their level of ase and understanding doesn't rest on their heterosexuality or degree of "blackness"--phenotypical or otherwise. it's about living right.
diasporan atr folks can be quite different. there are plenty who think any white american priest is an interloper or culture vulture. the views on homosexuality are varied. some are ok with it, as long as they choose black partners. others are vehemently against it, claiming it's unnatural and that none of our ancestors were ever gbltq until they were exposed to the culture and depravity of europeans.
there are a few things wrong with this.
because of our unique history in the united states, it can be easy to forget that there are some whitefolks who are "blacker" than african americans (see: passing). hence, it is certainly possible that some white americans were born with ties to african spiritual lineages and could be charged to do some ancestral "clean up", so to speak.
in my ile, the importance of egbe is acknowledged along with ori, ancestors (egun/egungun) and the orisa. your egbe consists of friends from previous lives, e.g., adopted family members, former spouses, close family friends, etc. all those of good character who walk with us in the spirit world are acknowledged.
who is anyone to tell me that i cannot pray or make offerings of gratitude to a white person who may have helped one of my blood ancestors to freedom? what about the relationships forged in the era when just about every poor person wanting to come to america was condemned to indentured servitude?
we do not always know everything about who walks with us. the spirit is what lives on, not the societal attitudes and contradictions.
now, that's not to say that there aren't pimps and players out there. there are. but they cross all kinds of ethnic and cultural lines. there are plenty of black priests who, in the name of uplifting folks, are perpetuating the same westernized dichotomies, patriarchy, -isms, and psychological menace that whitefolks have thrown upon us. and it's a problem on the continent, too.
as far as the homosexuality issue, i ask: how can we know?
we in the diaspora are now several generations removed from africa. even in brazil, where africans were imported into the late 19th century, you'd probably have to look back to a great-great grandparent or further to find someone from the continent.
since african history is oral and tribe/clan-based, how can we say that there were no gbltq people or communities, particularly when clear gender roles dominated so much of african life. males and females had different puberty rites and, often, separate living quarters for much of their lives.
along with that, several orisa are known to be androgynous "gender benders". even clearly "masculine" and "feminine" spirits often have attributes and paths where they are considered of the opposite gender.
if we follow the logic of the spirituality, if someone is born with the ase of one of these orisa, how can we say it's "unnatural" that they grow into a glbtq identity?
riddle me that, y'all.
4.10.2008
sweetwater
it was a stressful and exhausting day. all i wanted to do was come home, smoke a clove, have a ginormous cup of chamomile tea, and go to bed.
i decided to walk while i smoked. i crossed the park near my house and remembered that there is a small stream just beyond it.
i had forgotten that yeye rests in my backyard.
i stood on the small bridge, puffing away, feeling tight, pressured.
but it's difficult to feel constricted in the presence of water.
so i relaxed a little, and i listened. the voices come easier these days...the almost constant writing and relative quiet have helped tremendously.
she gently explained what i should do when i came home. how to prepare my tea. what incense to burn. what offerings to put where. i didn't want to leave the stream, but she insisted. i needed to go home and take care. rest. forget about dinner and just drink my tea, apple juice, and water instead.
i cannot say that i left completely at peace, but it did put me in mind of my recent dreams and their messages: that the healing will take place because i know no other way to be. that bitterness cannot take root in a honey-child--at least not without a lot of work. and of course i'm not going to put in that kind of work when i'm trying to return to my nature, not run from it.
having prayed and reflected a bit more, i realize that all i can do is continue to pray for patience, strength, and iwa pele.
~*~*~
If you look for me in the morning, I will be at the River
Where the feminine mystique always reigns supreme.
At the first light of day I will be at the River,
Where grace and simple beauty comes alive.
I am going to see my great great Mother-
Osun who is so full of understanding,
Osun with large and robust breasts:
The River Queen that always sits on a cool fresh throne.
I am going to see my great great Mother-
She who weaves the waters of the heavens
With the gush of springs of the earth
With the very depths of the ocean:
Osun who gives healing waters free of charge.
~*~*~
maferefun osun
ori yeye o
i decided to walk while i smoked. i crossed the park near my house and remembered that there is a small stream just beyond it.
i had forgotten that yeye rests in my backyard.
i stood on the small bridge, puffing away, feeling tight, pressured.
but it's difficult to feel constricted in the presence of water.
so i relaxed a little, and i listened. the voices come easier these days...the almost constant writing and relative quiet have helped tremendously.
she gently explained what i should do when i came home. how to prepare my tea. what incense to burn. what offerings to put where. i didn't want to leave the stream, but she insisted. i needed to go home and take care. rest. forget about dinner and just drink my tea, apple juice, and water instead.
i cannot say that i left completely at peace, but it did put me in mind of my recent dreams and their messages: that the healing will take place because i know no other way to be. that bitterness cannot take root in a honey-child--at least not without a lot of work. and of course i'm not going to put in that kind of work when i'm trying to return to my nature, not run from it.
having prayed and reflected a bit more, i realize that all i can do is continue to pray for patience, strength, and iwa pele.
~*~*~
If you look for me in the morning, I will be at the River
Where the feminine mystique always reigns supreme.
At the first light of day I will be at the River,
Where grace and simple beauty comes alive.
I am going to see my great great Mother-
Osun who is so full of understanding,
Osun with large and robust breasts:
The River Queen that always sits on a cool fresh throne.
I am going to see my great great Mother-
She who weaves the waters of the heavens
With the gush of springs of the earth
With the very depths of the ocean:
Osun who gives healing waters free of charge.
~*~*~
maferefun osun
ori yeye o
12.16.2007
testifyin'
iba osun sekese
latojoku awede we 'mo
iba osun olodi
latojoku awede we 'mo
iba osun ibu kole
latojoku awede we 'mo
yeye kari, yeye 'jo, yeye opo
o san rere o
ase
i have rested my worries in the lap of my mother
she's full of honey and adorned with peacock feathers
olodumare's sweetheart
she who has ears to hear, i know you have heard me, and how quickly you work your magic. i am trusting you to see me through as you have done so many times before.
...off to my bath of sandalwood and roses.
be blessed & bountiful, lovelies.
peace.
latojoku awede we 'mo
iba osun olodi
latojoku awede we 'mo
iba osun ibu kole
latojoku awede we 'mo
yeye kari, yeye 'jo, yeye opo
o san rere o
ase
i have rested my worries in the lap of my mother
she's full of honey and adorned with peacock feathers
olodumare's sweetheart
she who has ears to hear, i know you have heard me, and how quickly you work your magic. i am trusting you to see me through as you have done so many times before.
...off to my bath of sandalwood and roses.
be blessed & bountiful, lovelies.
peace.
5.15.2007
blessed
i'm finding that ifa requires a great deal of discipline. it's not so much the unfamiliarity with the language and culture, but the preeminence it takes in one's life.
but even though this is the most time-consuming spiritual practice i've experienced up to this point, it brings innumerable blessings and intimacy with spirit. i am reconnecting with myself and enjoying a whole other level of being.
ifa helps me to remember who i was as a child--when i accepted my gifts and didn't think about nasty things like limitations and labels. i'm getting to know ancestors i could never have known otherwise. building bridges with the orisha. plus, i know i'm being groomed for the work i will be doing for the rest of my life, the work i will raise my children to continue.
sometimes i wonder if people shy away from traditional paths because of all the rituals, offerings, orikis, etc. but when you consider all the things we ask god for, all the things we have that we take for granted--even when we're in a place of gratitude--the beauty and generosity of the planet we live on, the gift of life...it's really a small thing to do a few ebos every now and then. and, truthfully, once you've established and learned how to maintain a relationship with your egun/orisha/spirit guides, they don't ask for much. when they do, it's a sure sign they're working on some blessing for you.
it's definitely worth it.
but even though this is the most time-consuming spiritual practice i've experienced up to this point, it brings innumerable blessings and intimacy with spirit. i am reconnecting with myself and enjoying a whole other level of being.
ifa helps me to remember who i was as a child--when i accepted my gifts and didn't think about nasty things like limitations and labels. i'm getting to know ancestors i could never have known otherwise. building bridges with the orisha. plus, i know i'm being groomed for the work i will be doing for the rest of my life, the work i will raise my children to continue.
sometimes i wonder if people shy away from traditional paths because of all the rituals, offerings, orikis, etc. but when you consider all the things we ask god for, all the things we have that we take for granted--even when we're in a place of gratitude--the beauty and generosity of the planet we live on, the gift of life...it's really a small thing to do a few ebos every now and then. and, truthfully, once you've established and learned how to maintain a relationship with your egun/orisha/spirit guides, they don't ask for much. when they do, it's a sure sign they're working on some blessing for you.
it's definitely worth it.
12.04.2006
myspace profile poetry
i emerged from olokun's waters
put one foot on the path, and ogun took my hand...
oya's winds push me forward
like harriet tubman's pistol
while obatala hands me bottles of fortified poland spring water
oshun keeps me laughing and feeds me honey
flashing my image in her mirror
so i can see how beautiful the journey makes me
while damballah sways in the grass nearby
reminding me of the beauty of rebirth
(c) 2006-07 l.a.m.
put one foot on the path, and ogun took my hand...
oya's winds push me forward
like harriet tubman's pistol
while obatala hands me bottles of fortified poland spring water
oshun keeps me laughing and feeds me honey
flashing my image in her mirror
so i can see how beautiful the journey makes me
while damballah sways in the grass nearby
reminding me of the beauty of rebirth
(c) 2006-07 l.a.m.
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