Ancestor Reverence

2010

Awodele Ifayemi

Ileifa.org

2/19/2010

Ancestor Reverence - The Path To Self-Healing

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DISCLAIMER

"We stand on the shoulders of those who came before us". This is a common

understanding within the Religion of If and the foundation of our believe system.

As you endeavor to develop your connection with Olodumare (The Creator), and all

HIS emissaries (Orishas), you will find that the single, most responsive source of

help and guidance will be your Ancestors, and your Or.

Learning to communicate with your Ancestors will be an invaluable asset to solution

of your day-to-day challenges. You can go to your Ancestors for anything. They all

love you and will council, and guide you with your best-interest at heart. Would you

do any less for your own children or siblings?

Your Or witness your creation, and knows your true path on this Earth. Everything

your Ancestors cannot help you with your Or can. So you should make sure that

your relationship with your Or is undisturbed, and regarded as sacred. Harmony,

and peace in your life is accomplished by achieving balance with your Or.

There is no need for any type of "initiation" in order to communicate with either

your Ancestors or your Or; this is your birthright. However; there are some

principals which must be observed in order for your experience to be both positive,

and rewarding. This eBook aims at providing you with the instructions know to

achieve this objective. If you use this knowledge for any other purpose other than

to achieve harmony and peace in your life, you run the risk of attracting energies

which will create the opposite effect.

Regards,

Awodele Ifayemi

Awodele Ifayemi

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TABLE OF CONTENTS

INTRODUCTION ........................................................................................ 3

CHAPTER I - PREPARING SACRED SPACE .......................................................... 4

CHPATER II - CONSTRUCTION OF THE ANCESTOR SHRINE ...................................... 8

CHAPTER III - ANCESTOR OFFERING ............................................................. 10

CHAPTER IV - ANCESTOR DIALOGUE ............................................................. 12

CHAPTER V - GROUNDING AND CLEANSING FOLLOWING EGUN RITUAL ..................... 14

CHAPTER VI - CALLING THE ANCESTORS ........................................................ 15

CHAPTER VII - EFFECTIVELY COMMUNICATING WITH THE EGUN PART 1 ................... 19

CHAPTER VIII - EFFECTIVELY COMMUNICATING WITH THE EGUN PART 2 ................... 22

CHAPTER IX - COWRY / OBI DIVINATION ....................................................... 23

CHAPTER X - THE FIVE POSITIONS AND THEIR VISUAL REPRESENTATIONS ................. 25

CHAPTER XI - SCENARIOS ....................................................................... 28

CHAPTER XII - EGUN RITUAL IN IFA .............................................................. 30

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INTRODUCTION

Ifa teaches that the power to effectively invoke Spirits comes as a result of initiation and the training that is sanctioned by initiation. The exception to

this rule is egun (ancestor spirits).

In Ifa, there are ancestor initiations (egungun, isegun, ato), but everyone is believed to have the power and the ability to communicate with the spirit of

those blood relatives who have passed beyond this life. Communication with your own ancestors is a birthright. At times this communication can simply

involve remembering a revered ancestor and making use of the memory as a basis for making life decisions. In many ways ancestor communication is

an extension of the training and wisdom we receive from our parents.

Ifa says you cannot know who you are if you cannot call the names of your

ancestors going back seven generations. Remembering names is more than reciting a genealogy, it is preserving the history of a family lineage and the

memory of those good deeds that allowed to the family to survive and create a home for the continued cycle of reincarnation (atunwa).

In Yoruba culture it is common for the uninitiated to make direct contract

with ancestor spirits. The most prevalent process of communication is

through dreams. Communication also occurs during participation in annual ancestor festivals. Because such festivals are not common in this country,

Ifa worshipers in the West have created several viable alternatives. Using these alternative methods, the first step in the process of honoring the

ancestors is the construction of an ancestor shrine used as a focal point for prayer and meditation.

Iponri Ti o wa

L'OrunOri

Physical Body

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There are a number of traditional African methods for building an ancestor

shrine, some of which are very complex and require personal training. For example it is common in traditional Yoruba culture to bury revered ancestors

under the floors of the family home. The tomb of the ancestor is the foundation of the ancestral shrine.

For those who do not have access to lineage elders, I recommend the

ancestor alter be constructed with minimal elements (in some lineages in the Diaspora there is a standardized method for building a shrine, these

methods vary from family to family and should be followed according to lineage tradition). Once the basic elements are in place, the ancestors can

be contracted directly for guidance on further additions to the shrine. In

other words once you are in communication with the ancestors they will tell you if they want specific items brought to the shrine.

CHAPTER I - PREPARING SACRED SPACE

Before a shrine to the ancestors can be assembled, several preliminary steps need to occur. First the room should be clean and neat. After the alter is built it should stay as clean as possible. Ifa teaches that dirt and disorder

can attract unwanted spiritual forces. This may seem simplistic, but in my experience it is a very important consideration. Our external environment

reflects our internal state of being and either supports resistance to change or growth. Ifa teaches the idea that if you are confused about anything,

remove the clutter and disorder from your home and clarity will surface from

the newly transformed physical environment.

After the room is prepared, it needs to be smudged. Smudging is a process of spiritual cleansing using the smoke from burning leaves. The method I

recommend has been borrowed from Native American tradition. The methods used in Ifa in Africa are complex and involve the use of materials

that are not easily obtainable in the United States.

It is common practice in Native America Religion to smudge by placing

leaves in either a large seashell or clay pot. After the leaves are lit, the smoke is fanned with a feather. Any small container that will safely hold a

small fire without getting to hot to hold can be used effectively. The container selected for this purpose should be kept near the altar and only

used to smudge. Simply moving the container and fanning it with your hand can circulate the smoke.

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Almost any type of leaf can be used, however cedar and sage are considered

sacred by the traditional people who first settled this continent. Honoring their preference is a way of showing appreciation for their association with

and knowledge of the land we live on. Cedar and sage have a strong aroma affecting the quality of the cleansing. It is possible to add incense to the

mixture as a way of enhancing the cleansing. Most botanicas and occult stores sell various types of incense that are specifically made to cleanse a

room that is to be used for meditation and prayer. Smoke will disperse any spirit presence in the room. The purpose of the smoke is to create a clean

slate for the invocation of those spirits you want to call upon.

Start by placing the leaves and or incense in a small mound in the center of

your container. Say a prayer over the ingredients explaining what is being done. The religion of Ifa makes extensive use of very formal prayers, with

clearly defined structures. The prayer may be in Yoruba, in your ancestral language, English or a combination of all three. Most Ifa prayers start by

addressing a particular Spirit, followed by an identification of the person who is making the prayer as follows:

Iba se Egun I pay homage to the spirit of the ancestors. Emi (your name) Omo (list your lineage starting with your Parents and working backwards) I am (your name) child of (lineage)

This opening portion of the prayer is followed by a blessing of the leaves as

follows.

Iba se Ori ewe. I pay homage to the Spirit of the Leaves.

After the leaves have been blessed, ask them to perform a specific task.

Ire alafia, The good fortune of peace, Ire'lera, the good fortune of a stable home, Ire ori're. the good fortune of wisdom.

The prayer concludes with a statement of thanks.

Ewe, mo dupe, ase. Leaves, I thank you, so be it.

The prayer in phonetic Yoruba is as follows.

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E bah shay A-goon A-mi (your name) Oh-mow (your lineage) E-bah shay a-way E-ray ala-fee-ya E-ray lear-rah E-ray oh-re ray A-way mo dew-pa-we ah-shay

This prayer should be spoken directly on to the smudge. Those who are

initiated in either Ifa or Orisa should breath on the smudge and say the word "to". The phonetic pronunciation of to is "tow". It means enough. When an

initiated priest or priestess places the breath of "to" on a sacred object they are consecrating for the purpose expressed in the prayer. This is known as

placing your ase on the prayer. The word to functions as a seal locking the prayer on to the object that is being blessed. The word also indicates an end

to the invocation, so that words spoken after the end of the prayer are not

heard by Spirit as part of the prayer.

The purpose of the smudge is to clean away any distracting influences that might block clear communications with the ancestors. Ifa teaches that

emotions have mass that can linger in a particular place. Emotions such as anger, hate, disappointment and jealously can attract ancestor spirits who

feed off these emotions. Such spirits can be a hindrance in the process of spiritual transformation.

Following the prayer, light the smudge with a match, and then wait until the flame has diminished, leaving a cloud of smoke. Move through the room

making sure the smoke gets in every corner and along every wall. Concentrate on the content of your prayer and the purpose of the cleansing

as you move through the room. If possible, continue the smudging through the rest of the house or apartment. Stay focused on what it is you are doing.

Your ability to maintain your conscious intention will affect the quality of the cleansing. If your mind starts to wander, the emotions associated with your

random thoughts can defeat your purpose. When smudging is done with strong intent, intuition can arise guiding your hand to linger in areas needing

special attention.

After the space is cleaned with the smoke, use the smudge to cleanse

yourself. Start with the front of your body moving from your feet to the top of your head and down your back. Each pass should be in the same

direction. Do not move the smudge from back to front because that would be returning those influences already removed.

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In Ifa rituals once an area is clean it is tradition to seal it with herbs and

water. Ifa makes use of a wide range of seals for the purpose of locking in the positive effect of prayer and invocation. The simplest seal for the

uninitiated is clear water. Take a bowl of water and add a small amount of either perfume or cologne. Make sure your choice of fragrance is something

you periodically wear. In addition, add a small amount of body fluid, either saliva or urine to the water. By doing this you are placing your own essence

in the seal. This becomes a statement to the ancestor spirits that you are in control of any attempts at communication.

A prayer should be made to the water similar in structure to the prayer

made to the smudge.

Iba se omi tutu. I pay homage to the spirit of the ancestors. Emi (your name) Omo (list your lineage starting with your Parents and working backwards) I am (your name) child of (lineage)

This opening portion of the prayer is followed by a blessing of the water as

follows:

Iba se omi tutu. I pay homage to the Spirit of cool water. Ire alafia, The good fortune of peace, Ire'lera, the good fortune of a stable home, Ire ori're. the good fortune of wisdom, Ire ori tutu the good fortune of calmness. Mo dupe gbogbo ire, omi tutu, ase. Thank you for the many blessings of water, May it be so.

The prayer in phonetic Yoruba is as follows.

E bah shay oh-me two-two A-mi (your name) Oh-mow (your lineage) E-bah shay oh-me two-two E-ray ala-fee-ya E-ray lear-rah E-ray oh-re ray E-ray oh-re two-two Mo dew-pa-we ga-bow-ga-bow e-ray oh-me two-two ah-shay

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Again, the prayer should be spoken directly into the water and the initiated

should follow the word ase with a breath and the word "to". After the water is blessed, take your left hand and sprinkle the water throughout the area

cleaned by the smudge. Conscious attention should be placed on the matter of claiming the area as sacred space. Most of us have some ancestors who

would not be welcome at the altar because of a lack of character development. It is necessary to exclude these ancestors and to make it clear

that no communication with them is desired. Before sealing the space with water, call the names of those who are to be excluded from participation and

firmly express your reasons for not making them welcome.

There are those who do not know their ancestors. Do not let this hinder the

process. Simply identify the types of problems you will not allow within you altar space. This same instruction applies to those who know their lineage.

In particular you want to exclude those spirits who have suffered from substance abuse, those who have caused physical and sexual abuse, those

who have died a traumatic death and those who have committed suicide. At some future date you may want to do a ritual to assist the elevation of the

troubled ancestors you are excluding from your altar. For those who are new to the process of communication with ancestors, start by protecting yourself

from unwanted influences. If disruptive ancestor spirits intrude after sealing the area, the problem should be taken to an elder. If an elder is not

available simply use the shrine as a place of remembrance and do no invocations until the problem is eliminated.

CHPATER II - CONSTRUCTION OF THE ANCESTOR SHRINE

When the cleansing process is completed, you are ready to construct your altar. The purpose of the altar is to serve as a place of remembrance for

those ancestors whose wisdom and understanding has improved the quality of your life. Again, for those who do not know their lineage, do not let this

inhibit the process. The altar may be used to communicate with known relatives, and it may be used to communicate with historical figures who

have provided you with inspiration and possibly deceased mentors who have no direct ancestral connection. Ifa teaches that if we trace our ancestry back

far enough we are all related.

Place a box or table in the spot selected for the construction of an ancestor shrine. Cover it with a white cloth, and then place a fresh glass of water and

a white candle on the surface. Photographs and drawings of relatives and

historical figures may be placed either on or near the altar. Ancestor reverence is practiced to that we may benefit from the wisdom of those who

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have come before us. Simply seeing the image of inspired ancestors can

serve as a subliminal reminder of the contributions they have made. Respect for the ancestors is a part of most earth-centered religions. Many of us come

from mixed ancestry, and within our lineage there likely to be a wide range of religious belief and practice. In Ifa there is recognition of the diverse

spiritual influences that have made positive contributions to the quality of human life. I have seen ancestor shrines in Africa with pictures of Buddhist,

Islamic and Christian prophets. There is no need to limit the spiritual influences that are represented. All that is required is a grasp of the

universal principles that have been expressed in a wide range of cultural and historical forms. If you have pictures of ancestors place them on the altar. If

your ancestors were devout Muslims place a copy of the Koran on the altar, if they were Christians place a copy of the Bible on the altar, if they were

Buddhist place a statue of the Buddha on the altar.

When the shrine is in place, stand in front of it and light a candle. The first

statement that should be made to the ancestors at your altar is a commitment to regular use of the shrine for mediation and prayer. I call this

type of agreement self-regulated discipline. It does not matter how often you agree to make use of the shrine, what is important is that you live up to

your agreement. It is better to commit to one day a week and keep the commitment than to commit to every day and break the agreement. You are

establishing a connection with the ancestors, telling them when you will be available for communication enhances the connections. The white cloth,

candle, water and pictures can be thought of as an electron magnet that draws ancestor spirits to the altar. The current that drives the magnet is the

prayers directed towards the altar. If you only turn to your shrine in

moments of crisis, the current will be weak. If you charge the batteries on a regular basis, the spiritual connection will be strong, making communication

clear and accessible.

At this point you may spend some time remembering those relatives and those role models who have influenced the way you see yourself and the

world. Begin to examine influences from the past you want to reinforce and influences from the past you want to diminish. Start to identify the positive

character traits with specific ancestors. The qualities of courage, honesty reliability and creativity can all be strengthened through inspiration from

those who have demonstrated these qualities in their lives. As you develop

this connection with the ancestors, you will be able to call on them in the course of a day when the need for those desired qualities arises. Simply

remembering how a particular ancestor would have handled a particular

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problem is a very effective form of ancestor communication. In Yoruba

culture remembering is everything.

As the end of your first session in front of the ancestor altar end you meditation by saying,

Mo dupe Ori Egun, ase. I give thanks for the wisdom of the ancestors, May it be so.

Mo dew-peway or-re a-goon, ah-shay.

CHAPTER III - ANCESTOR OFFERING

Following the opening invocation to the ancestors you may make a food

offering to the shrine. The Yoruba term for this type of offering is adimu egun. In Africa the most common offering to the ancestors is a small portion

of every meal placed on the edge of the eating mat. Because Western culture generally eats meals at a table, the offering to the ancestors may be

placed on a small plate that is set on the floor in front of the egun altar or it may be placed on the altar directly. It is traditional in the Diaspora to use a

plate with a crack. The broken plate is symbolic of the body that is discarded when the soul (emi) is elevated.

In addition to food, it is traditional to offer something to drink. A cup of

coffee, tea, or alcohol may be placed next to the plate. If you are pouring

libation hold the bottle with the left hand and cover the spout with your thumb and sprinkle a few drops on the floor. Flowers can also be used as an

offering and they can be placed directly on the altar. It is common practice in the Diaspora to use cigars as offerings to the ancestors. The smoke is

used as a method of cleansing similar to smudge. Once you are in communication with the ancestors they will make specific requests for the

kinds of offerings they want. You should make every effort to comply with the request, because in my experience it will enhance the quality of the

communication.

After making the offering thank the ancestors for all the blessings you have

already received. You may express your thanks in your own words or you may use the following Yoruba oriki (praise poem)

E nle oo rami o. I am greeting you my friends. Be ekolo ba juba ile a lanu. If the earth worm pays homage to the earth the earth always gives it access.

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Omode ki ijuba ki iba pa a. A child who pays homage never suffers the consequences. Egun mo ki e o. Ancestors I greet you. Egun mo ki e o ike eye. Ancestors I greet you with respect. Ohun ti wo ba njhe lajule Orun. Whatever good things are being eaten in the realm of the ancestors, No mo ba won je. Eat my offering with them. J'epo a t'ayie sola n'igbale. Eat richly from the earth. Omo a t'ayie sola n-igbale. The children of the earth are grateful for your blessing. Ori Egun, mo dupe. I thank the wisdom of the ancestors. Ase. May it be so.

In phonetic Yoruba

A in-lay rah-mi oh Bee a-kow-low bah jew-bah e-lay ah lah-knew Oh-moh-day key e-jew-bah key e-bah pah ah. A-goon mo key ee oh. A-goon mo key ee oh e-kay a-yeah Oh-hun tee who bah jay-ee la-jew-lay Oh-ruin Knee moh bay wow-un jay J-eh-po lie-yeah oh Oh-moh a t-ah-yeah show-la eg-bah-lay Oh-re A-goon moh dew-pew. Ah-shay

Feeding the ancestors should be done on a regular basis to keep them close to your shrine. The frequency of the feeding is part of the agreement you

make with your ancestors. In Africa some elders make an offering to egun at every meal and before they drink any liquids. In the Diaspora it is more

common to make an offering once a week. It is acceptable to feed the ancestors less frequently as long as you keep to your schedule and your

agreement.

For those who have not been initiated, having a ancestor shrine will give them a place to use the system of four cowries for divination and will them

access to ancestor spirits who will speak through divination. In all the systems of divination based on Dafa (Odu Ifa), the divination is directed

towards a specific Spirit. That Spirit may bring messages from a number of

sources, but the invocations to open divination are always directed to either a particular Egun or Orisa.

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CHAPTER IV - ANCESTOR DIALOGUE

In Ifa those mediums that are possessed by ancestor spirits are called Egungun. It is not necessary to go into possession to communicate with the

ancestors. If you are working alone, possession is undesirable because the spirit will have no one to speak with and the medium will have no one to

guide them back to normal consciousness.

It is possible through mediation to hear the voice of Egun and it is possible

to see the image of an ancestor. At times the communication may simply be an intuitive feeling that has no visual or audible source. The type of

communication is not important. The focus should be on the quality of the information received.

I have found in working with my students that a simple set of questions can initiate dialogue with Egun. After you have done the invocation and have

made an offering, start by asking if there is anyone who wishes to speak. The answer does not have to be clear at first, just go with your intuition. If

you feel that someone wants to speak, assume that it is so. It may take several sessions, but when there is an affirmative answer, the next step

should be to ask for a name. If the ancestor refuses to respond, discontinue the process, clean yourself with water and extinguish your candle. The

reason for this is because you are in control of the ritual and you must maintain control. Any ancestor who can be of assistance to you will give

their name clearly. Do not worry if you do not recognize the name. At times ancestral spirits will respond who have no immediate relationship to your

family lineage so do not worry about making a directly lineage connection.

Once a name has been given, ask the ancestors if they want anything placed

on the shrine. If possible make an effort to accommodate the request before continuing with the dialogue. If the request is not immediately available

make a promise to provide what they have asked for within a specific time frame. During your next session of meditation in front of your shrine, include

the name of the ancestor who has spoken to you in your opening prayer. If you want further communication with a specific ancestor make sure you

have included the offering they requested.

After contact has been made with an ancestor, ask for guidance around

unresolved personal issues. Start by dealing with one area of concern each time you approach your shrine. The best way to develop skill in this form of

communication is to start by asking questions that can be answered with a simple yes or no response. When your meditation is over, make a record of

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the information that was received. Test the quality of the information by

acting on the advice that was given, and then take some time to make an objective analysis of the results. This is a subjective area and it takes honest

self-evaluation to determine both the accuracy of your perception of the information and to judge the value of the information received. Not all

ancestors are sufficiently evolved to offer good advice. When this occurs; thank the ancestor and begin to search for more enlightened guidance. It is

a fundamental tenet of Ifa that all Spirits respond to the power of the word (ofo ase). Use that power to control the quality of your ancestor

communication. Whatever is spoken with sufficient intention will manifest. The key to developing high intention is to work through any fear that may

arise while working with Egun. If this becomes difficult, simply use the shrine as a place for introspection and contemplation and avoid direct

invocation.

In my experience, the only danger that can come through this process

occurs when someone has unconsciously attracted un-evolved ancestors to their shrine. This can occur as a result of alcohol and drug abuse. Certain

drugs and excessive use of alcohol can open the channels of intuition that stimulate contact with the ancestors. If the person who is abusing either

substance is not aware of what is going on, the results can be disruptive. I have also known individuals who were the victims of childhood sexual abuse

and physical violence that have unconsciously attracted ancestors who were responsible for those kinds of behavior. When a child is subjected to extreme

trauma they can astral travel as a form of protection. Astral travel (oso) is the ability to separate the conscious mind from the physical body. This state

can attract ancestors, some of whom can be very benevolent. The problem

that generally occurs is that because the connection was made at an early age, there is no clear understanding of what has taken place. This

phenomenon can cause some confusion for those who have suffered from abuse and then attempt to contact Egun as an adult. The problem is literally

that as an adult a person will go into possession in response to threatening situations and will not realize what has happened. They will simply have no

memory of blocks of time. Anyone in this situation should use their altar as a place of meditation.

Victims of both substance abuse and physical abuse should focus on asking

the ancestors for guidance in finding responsible elders who can guide them

to a state of health. In my experience some of the most profound advice from the ancestors comes as a result of remembering how a departed

relative handled a particular problem.

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CHAPTER V - GROUNDING AND CLEANSING FOLLOWING EGUN RITUAL

Each time you sit in front of the ancestor shrine there should be fresh water on the cloth and there should be a lit candle in the room. The candle and the

water added with the ground under the floor and the air we breathe means the ritual is taking place in the presence of earth, air, fire and water. These

are the fundamental elements of Creation and they are the forces that are

represented by the first four Odu (sacred scripture) used in Dafa (If divination). Ifa teaches that the interaction between these four elements

generates the variety of life forms that arises through evolution, that are seeds of all that exists in the visible world.

Once you have established contact with a particular ancestor you will want

to place a large bowl of water in front of the altar at those times you are planning to engage in dialogue. It is traditional in many Orisa communities

in the Diaspora to add flower petals to the water. Clean yourself with the water from the bowl before starting the invocation process and do not use

the water you have placed in a glass on the altar. When you are finished

with the ritual, cleanse yourself with the same water by taking a few drops and covering your body from head to foot. The movement of your hands

effects the cleansing so it is not necessary to immerse yourself in water. When the cleansing is completed end the ritual by saying,

Iba se Ori Egun (repeat 3x's) I pay homage to the wisdom of the ancestors. Ase. May it be so.

In phonetic Yoruba

E-bah shay Oh-re a-goon Ah-shay.

The phrase is repeated three times because the number three symbolizes the mystery of that which is hidden. It is common for Ifa prayers to repeat

certain sections three times as symbolic acknowledgement of the mystery within the ceremony. When the closing prayer is finished extinguish the

flame on the candle by snuffing with your fingers or by using a

candlesnuffer. Do not blow the flame out with your mouth. Breath on the altar can pull the ancestors back towards the shrine and this is the opposite

effect of what you are trying to accomplish. When you are fully grounded throw the water outside, someplace away from your front door. You want to

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throw it where no one is likely to walk through it until the water evaporates

and the energy from the ritual has been grounded.

CHAPTER VI - CALLING THE ANCESTORS

Before making any attempt to communicate with the ancestors make sure the ancestor shrine is clean. Consider how you would want your house to

look if you were expecting a visit from your living grandparents. Your relationship to your ancestor shrine should have a similar quality. Using the

methods discussed in previous lessons, clean the shrine, then clean the space around the shrine with smoke and seal the space with water.

At this point you are ready to initiate dialogue with the ancestors. Ritual in

Ifa tends to follow a set sequence; invite spirit to the sacred space, make an

offering to spirit for accepting your invitation, ask spirit for guidance, thank spirit for guidance, close the ritual and return to the mundane world (the

same sequence is used for Egun, Orisa and Ifa). The process of inviting spirit to come to a sacred space is called oriki an elision of ori kiki meaning giving

praise to the head or honoring the consciousness of a particular spirit or in this instance ancestor. Some of the rituals involving Orisa and the spirits

associated with Ifa are very stylized, very formal and require a strict attention to structure, form and content. These rituals have been passed

down through generations and the preservation of a set formula helps draw the spirit being invoked due to a familiarity of resonance. For example if

Ogun hears the ancient chants of the hunters sung with passion he will respond no matter when or where he is being called as will those priests of

Ogun who have crossed over. Part of the strength of singing to Orisa is that it attracts the attention of those ancestors who were initiated into the

mysteries of a particular Orisa. The ancestors who are attracted to Orisa

ritual can function as avatars (messengers) of the Orisa by communicating in ways that are less overwhelming than possession by Orisa.

The situation is different with the invocation of those ancestors who were not

a part of Yoruba culture. Not everyone involved in Ifa worship has ancestors who are familiar with traditional Yoruba invocations. This means there is no

"correct" way to call the ancestors of your personal lineage unless there is an established ancestral tradition (i.e. Day of the Dead) within your

biological family. There are only effective and ineffective ways to call the ancestors of your lineage. Discovering effective methods of communication

can involve a certain amount of trial and error. When dealing with Ifa and

Orisa we must seek the sanction of our elders to perform certain rituals and to learn certain components of our sacred technology. This sanction is

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usually granted in the form of some type of initiatory process. The situation

with ancestors is different.

Sanction to communicate with the ancestors of our family lineage is a birthright; it cannot and should not be granted to us by someone outside of

our biological family. No one needs to give you permission to speak with your own ancestors.

Within a particular Ifa-Orisa extended family the elders of a particular family can determine who will do what with the ancestors as it involves the entire

community. This is a different issue then individuals communicating with their ancestors as part of the process of maintaining spiritual health within a

particular biological family lineage. An elder within a particular Ifa-Orisa community may give instruction on the methods of ancestor reverence

within the religious lineage and may encourage members of the extended family to follow a particular format. There are valid reasons for this. It

provides training for rituals that can be used by the entire extended family and it creates a safety net for the student. If someone new to ancestor

reverence gets into trouble dealing with particular ancestors an elder who understands the student's process will have an easier time fixing the

problem because the elder will be able to evaluate where mistakes were made. It is still possible that particular ancestors will want to be invoked in a

particular way and in order to communicate with them effectively it remains

helpful to stay open to guidance from the ancestors. For example if your ancestors were Christians they might prefer to hear invocations from the

Bible (The Book of Psalms). If your ancestors were Muslims they might want to hear invocations from the Koran. If your ancestors were Jewish they

might want to hear invocations from the Torah. Whatever the religious background of ancestors they might prefer hearing their spoken language

rather than English or Yoruba. These are factors that require flexibility and sensitivity to determine effective forms of invocation. Presented here for

consideration is the invocation I use. Remember it is an example; one of many forms that may be used to effectively call those who have come before

use.

Egungun kiki egungun. Praise the Ancestors.

Egun iku ranran fe awo ku opipi. Ancestors who have preserved the mysteries of featherless flight.

O da so bo fun le wo. You create words of reverence and power.

Egun iku bata bango egun de. On the strong mat you spread your power.

Bi aba f'atori na le egun a se de.

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The Ancestors are here. Ase.

May it be so.

While reciting this part of the invocation it is traditional to pour libation. The

libation may be either water or some type of alcohol. In Africa it is common to pour alcohol into the cap of the bottle then use a finger to dribble small

amounts on the floor. In the Diaspora it is common to take a drink then spray the alcohol onto the shrine.

Following the initial invocation it is traditional to call the name of our known

ancestors. It is also traditional in some areas for men to begin the recitation

of ancestors by starting with the lineage of their father working backwards before reciting the lineage of their mother. Women would start with the

lineage of their mother and work backwards before starting with the lineage of the father. This is not a strict rule, simply common practice. The name of

the ancestor is traditionally preceded by the words Iba se from the elision I ba ase meaning I praise the power of (name of ancestor). The names are

listed from the most recently departed to the most distant departed.

There are two reasons for calling the ancestors; the first is to invite them to be present at the ancestor shrine and the second is to preserve their

memory. In Yoruba culture the oriki of a particular family is an important

oral historical record of family history and of the accomplishments of specific ancestors. Our task as elders and ancestors of future generations is to begin

to record that history by writing our own oriki based on the information we know about our family. The information we gather and incorporate into our

ancestor invocation will be remembered and passed on to our children as a way of preserving family history. In Yoruba culture Ifa teaches the idea that

no one can know who they are if they cannot call their ancestors going back seven generations. Ifa also teaches that anyone who is remembered for

seven generations into the future has reached immortality.

After saying the oriki listed above I start by calling my paternal grandfather

by his birth name. I say, "Iba se Dr. Serafin Pabn, the man who studied medicine in Vienna, lived in Cairo and moved to Puerto Rico where he

opened a doctor's office with the cities first X-Ray machine". In this way I call his name, remembered some of his accomplishments and preserve the

memory for my children. Writing an ancestor oriki should involve some thought, some study, some research and some inspiration from the

ancestors. As we learn more about our ancestors we can add to the oriki, they are not itched in stone. Developing the ability to communicate with the

ancestors will generate new information and a new understanding of their

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accomplishments. Information generated by the ancestors can and should be

incorporated into the invocation process.

Every family has their share of uninspiring ancestors. If you know a particular ancestor suffered from substance abuse, and or extremely

destructive behavior, their names do not need to be included in the invocation process. The ancestors we invoke will influence our behavior. We

do not need the influence of child molesters, drug dealers and sociopathic criminals.

Following the recitation of known ancestors, it is traditional to list the unknown ancestors by praising the ways in which you image some of them

may have crossed over. For example;

Iba se all those who passed in the middle crossing. Iba se all those who died in childbirth. Iba se all those who died in war. Iba se all those who died of illness.

At this point in the invocation process it is traditional to include a song. The songs may be traditional Yoruba ancestor songs, or they may be religious

songs familiar to your ancestors, such as hymns, spirituals, singing portions of the Koran, or singing portions of the Torah. While singing you might feel

the impulse to dance. The traditional Yoruba ancestor dance step involves turning the right foot to the right, then moving the left heel towards the

instep of the right foot. When dancing for the ancestors the legs never cross.

The body is generally tilted forward and the arms swing freely. Dance movement in Ifa are similar in purpose to postures used in yoga, the dance

step is designed to make the person receptive to the ase that is being invoked. It has become a bit chic in this country to claim that Ifa priests and

Ifa worshippers don't dance. In my humble opinion there is no Ifa where there is no dance.

Once the invocation process is completed it is traditional to leave an

offering. Traditionally the offering would be a portion of the meal prepared for the living family on the day you speak to the ancestors. This can be

placed on the altar or on the floor in front of the altar.

At this point in the ritual you are ready to speak to the ancestors. The first

words might be to ask for their blessing. In Yoruba you could say, ire omo, ire owo, ire agbo ato meaning good fortune to my children, good fortune of

abundance, and the good fortune of a long healthy life. I find that talking to the ancestors is more effective if you ask a single question and sit quietly

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waiting for an answer. It is not necessary to experience strange phenomena,

or even go into an altered state of consciousness to communicate with the ancestors even though these things sometimes happen. If you have a

problem and you present it to the ancestors and ask for their assistance the solution may come in many forms. The simplest form of communication with

the ancestors is remembering how a particular ancestor may have resolved a particular problem. After the problem has been presented to the shrine, the

answer may come from the ancestors in unexpected ways in the course of the days that follow. If you ask the ancestors to help find you a job and you

get a phone call from a friend the next day offering you a job, it is not a coincidence; it is a message from the ancestors, an answer to your prayer.

The ancestors may communicate to you in dreams. The interpretation of dreams is not difficult; they mean what you think they mean, trust your

instincts. When I am writing and get stuck and need to find a particular reference I can go to the library and the ancestors will literally knock a book

off the shelf as I am walking down the isle. Once the request has been

spoken the answer will come. It is up to us to be vigilant so we can recognize the answer in whatever forms it takes. The prayer portion of

ancestor rituals comes after the oriki and is called aladura from the elision ala dudu ra meaning bring light to darkness.

CHAPTER VII - EFFECTIVELY COMMUNICATING WITH THE EGUN PART 1

With the exception of our Ori, no Orisa approaches the level of closeness that we have with our Egun (Ancestors). Because we have shared life experiences with them we are at ease in their presence. Even when your

dearest relative is gone you can pick up their favorite shawl, pipe or book. We maintain a level of connection that if need be, can be triggered by only

remembering them and their ways. It is no wonder that we are taught as Orisa worshippers to take the majority of our problems to them first, before

we approach the Orisa. We feel secure in knowing that just as when they were living, they still care for us and look out for our interests. However, in

learning to perfect our communication with the Egun we must not take a

"cookie cutter" approach, but rather learn the ways our specific Egun work for us. To build more effective relationships with our Egun we must take into

account two prominent factors. First we must look at our own individual make up, our tenancies, our strengths and weaknesses, and needs and

method of learning. Also, we must acquaint ourselves with the attitudes our family line has about self-reliance, spiritual growth, ethics and the manner in

which our elders typically aid and teach.

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While everyone has a grandmother, that relationship is not the same for

each of us. Even within the same family relatives relate to one another very differently. Your grandmother may have spanked every child and grandchild

that she had, except you. She might have sensed that this kind of care would make you rebellious, or that a simple "talking to" was suffice. Maybe

you were very close to your father's sister when she was alive, but your other siblings rarely spoke or spent time with her. So, when she was alive

she loaned you large sums, or helped you study for exams. So, knowing the distinct nature of relationships sets the tone for who and how you approach

in the Ancestral Realm. Unless that Egun transcends or takes on new approach while in Orun (Heaven) we generally stick to the family that has

been kind to us in life. Also, we steer clear from relatives that lived turbulent or unethical lives.

When we go to our Egun for assistance we must be aware of both how they teach and how we learn. It took me sometime to realize that my Egun teach

in the only way I grasp. Even when it appears sometimes as if they are making it rough on me. In actuality it is me that is setting the scenario up!

I might go to them with concern over obtaining a better job. Maybe I have

done some legwork, picked a few positions out that sound interesting. So, I go to my Ile'Run (Ancestral Shrine) do my invocations, and perform Obi

divination. I then ask them if the prospects I have in mind are worth my

time. This is a good question. The world would be very different if everyone knew they could ask and get a reliable answer to such inquiries. Well, my

Egun will almost always answer this kind of question in one or two ways.

Meanwhile, someone else's Egun might go through each prospect, say "yes" or "no" then give specifics about the work environment, people, etc. My

Egun know me. On other issues they might provide startling detail. But they are going to take this job hunting venture as an opportunity to teach, not

simply find a way to pay bills. They want me to make sure I don't count myself out of opportunities or underestimate myself. They want to condition

my psyche in way that makes me feel "unstoppable." Pick a job Dele, go get

that job Dele! Knowing this is their way has saved me frustration and confusion. It has also opened me to the possibility of learning something

about myself.

Everyone's Egun have their own idea of right and wrong. When you

know what your Egun think is right and just, you know to what

extent they will go to take care of you. This is a point of contention

within different Ile. Some godparents teach their house that when

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deceased relatives return to Orun (Heave) that they are

automatically endowed with great wisdom and understanding. My

godparents have taught that life is for learning and even

Ancestorship brings more opportunities to learn.

One of my favorite living relatives and now Egun came to me in a dream about 4 years after her death. She talked about all the hard work she had

done in Orun to understand life better and strengthen her spiritual constitution. In death, she saw growth as her priority. No matter which side

of the debate you take, for sure, no one disagrees the vantage point of the Egun is superior to living humans. You just have to know from what

perspective your Egun are watching from to understand where you stand! My Egun don't give luck numbers for the Lotto. My Egun don't subdue

women, because they strike my fancy. They do come from far and wide and show me things in my dreams that aid me in working with Spirit.

I wouldn't dare try to comment on the ideal of right and wrong in this limited time. I can only say that is unwise to quickly condemn someone else's

lifestyle if they seem to have the backing of their Egun. Know YOUR Egun! It's telling that what others may be able to do might warrant severe

punishment from your Egun. In my humble experience, our Egun represent the sum total of our family's spiritual progress or level of enlighten. So, right

and wrong are judged from different levels. The Orisa then work with each of our families and spiritual houses to raise our level of understanding over

time. So be careful what you ask for from your Egun. Never assume that what goes for another is okay for you.

Families carry both legacy and karma just like individuals. We say we stand tall on the shoulders of our Egun. We reap their good reputations. Neighbors

take our word because the word of our family has always been good. The community watches us because we lead the way. When we are trying to

nourish and communicate with our Egun we take these things into account. If we notice that our family struggles financially on a whole, generation by

generation we must do something. If drug abuse or felonious conduct are our trademarks we must do something. When we notice no one is very

spiritual in our family, we must do something. We take action, we work to elevate the spirits of our Egun. Why? Because they are our family's spiritual

head. We heal them and appoint them to aid others who are still living. On a side note, this is our equivalent to western methods such as genetic

tapering. Through ritual we can affect even the cellular characteristics of our family! In time, we can see old problems or "curses" fade away, or become

controllable. In turn, we find that our Egun are in a better position to aid us

in our everyday lives.

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CHAPTER VIII - EFFECTIVELY COMMUNICATING WITH THE EGUN PART 2

Before a devotee can begin effectively using Egun divination (which is sometimes called Obi or 4-cowry divination) she or he must be trained in the

proper invocations and how to interpret the patterns that indicate yes/no answers. In order that the practice of Egun divination will strengthen, the

devotee must always revisit the true purpose of all Yoruba divination

systems; to bring the devotee closer to understanding their personal destiny.

We know that every action brings us closer or further away from our destiny

or path. So every task and life challenge has significance in our spiritual growth. Keeping this reality foremost in our mind enables us to frame our

divination questions better. In turn, the answers we get will have more relevance, and more practical application. Case in point: You might ask you

Egun, Can I successfully purchase a car after my next pay day? Lets say that your Egun respond through the Obi with the answer- Etewa, which

means yes with some struggle, so you prepare to do a second throw. You

diligently amend or rephrase your initial question for clarity and hope to get a definitive yes/no answer. So you then ask, I would like to buy a car, can I start looking for one after my next pay day? Ejife. Now the beginner in Egun divination would interpret that as the Eguns approval. They would probably assume that not only could they go shopping for a new car, but that they would meet success. These assumptions have more to do with

what they were thinking about when they asked the question, then what they actually asked. How so?

Perhaps the devotee is inquiring about the issue because their car is

breaking down quite often, but at the same time their bills are escalating.

Maybe to top things off (as Life often does) they absolutely need a car to get back and forth from work. Its understandable that they would be concerned about their present situation. Fortunately, they have chosen an excellent medium with which to solve their problem. The Egun are quite willing to

comment and act on these kind of everyday concerns. But, just as in human-to-human communication, language is all-important. In this case, it

very possible that the devotee wanted to know that if they decided to buy a car would the Egun help make a way. However, they did not actually ask

that particular question. Also, even though she/he asked if the purchase was possible, they did not ask if it should be done; or if there was a better way

to resolve their problem. Instead of allowing the Egun to lead to them to the proper line of action, the devotee assumed that the only way to resolve the

problem was to buy a new car. Who is to say that the Egun would not have

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led her/him to seek out a company carpool? How do we know that the Egun

would not have pointed her/him to a relative that would have been willing to contribute money towards a new car? We must never lose sight of why we

go to spiritual entities in divination; because we do not know everything. We must allow those entities the opportunity to inform us properly .There are

endless possibilities in most Life issues, and the Egun are in a more knowing position than us.

Here is where the quality of divination sessions, as well as perceived

accuracy of the system can come into question. While the devotee did receive a definitive answer on a question, it may not have been the best

question to ask. In actuality, the system is not flawed or at fault. It was not

used properly. This may cause problems later on. The devotee may become confused because two months after buying the car, it gets repossessed

because she/he is unable to continue making payments. The first things the devotes says is, I thought the Egun told me to purchase this car! No, the Egun didn't say go buy a car. They said the devotee could buy a car. There is a difference in these two statements. The devotee never allowed the Egun

to offer clarification.

At this time let me reemphasize, that quite often it is not what you

ask, but how you ask it that can affect the quality of your Egun

divination sessions. It is for this reason that towards the end of all

sessions of Egun divination that the devotee should ask the Egun if

he/she has correctly interpreted not only the replies to each

question, but also the best the line of action were applicable.

In our example above the word "can" ought to be replaced with "should" when the devotee is asking about new ventures.

CHAPTER IX - COWRY / OBI DIVINATION

It's nice to have a variety of visual aids. Every one learns differently. When using Obi or Cowry for divination non-initiated should not be marking Odu.

Your purpose is to get Yes/No answers from your Ancestors, and or Or, not Deity. There are no exceptions to this guideline and you are not empowered

to decide when it can change. Now once you receive the consecrated shrine of a Deity, from a priest, you may use this system to communicate with that

Deity, but again, you are only seeking Yes/No answers.

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The first step of interpretation involves learning the five basic positions of

the 4 Cowries. This level of interpretation uses only the open and closed segments of the Oracle, represented by an "0" and an "X" respectively.

Divination using the five positions does not consider the male and female

nature of the open segments or the male and female lobes of the New World Obi. These will become important during a more advance stage of

interpretation.

Some diviners make use of four pieces of coconut to cast using this level of

interpretation. When using the coconut, the side with the meat is considered the OPEN segment, while the side with the dark rind is considered CLOSED.

the 4 Cowries are most often used in this way to determine if various offerings have been accepted once they have been given to the Ancestors or

Orisa.

This basic level of interpreting the 4 Cowries provides a very simple method of divining yes or no questions. It is not intended to provide extensive

answers to questions asked. Its accuracy and quickness make it desirable

when you seek to answer a series of yes or no questions, but requires only a minimal amount of information about the answer itself. It is a method that is

easily learned and lends itself to a very quick cast.

The open segments are seen as the segments that "speak", while the closed segments are viewed as those elements that provide the breaks that create

the rhythm inherent in any pattern of speech.

Open Segment

The Mouth Marked by the symbol

"0" Pictured with head "up"

Closed Segment

The stomach or belly Marked by the symbol

"X" Pictured with head "up"

As stated above, the open segment of the cowries is the "mouth" or the segment that

speaks. The closed segment is the equivalent to the Obi's Ooya, thus it does not speak

during divinations.

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CHAPTER X - THE FIVE POSITIONS AND THEIR VISUAL REPRESENTATIONS

Alafia is a YES answer. This sign generally indicates that all energies are open and

everything is flowing well and with ease. Alafia urges the individual to move forward with

focus and a sense of peace and calm. However, under certain circumstances it may

indicate a warning due to a state of energetic openness that may lead to instability. Due

to the wide open nature of Alafia it can be a fickle sign whose balance is easily

disturbed. Focus may shift to blindness, an inability to see anything except that

which is directly under one's nose. A state of being "too open" is possible within

Alafia; which may further indicate extremes of energy. Unlike Alafia, life is seldom

"all light," but rather a creative and ever changing dance between states of

expansion and contraction. This answer may be interpreted as a YES and receiving

Alafia does not require a second cast. However, this yes is one that sometimes

reminds the individual that a degree of awareness and caution is required due to

the potential for positivity to be disrupted, creating a shift in the energy

surrounding the situation at hand.

Etawa-Three Open Segments / One Closed Segment

Etawa is an answer that is somewhat UNCERTAIN. Etawa represents three open

segments being tempered by a single dark segmentthe element of contraction and

uncertainty lending its influence to the equation. It is the ever present seed of doubt

that creates a state wherein one is unable to believe fully in what is perceived, as the

Alafia-All Open Segments

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single closed segment hints at elements that remain unseen. It is those unseen

forces that prevent Etawa from attaining certainty. In order to be successful, one

must sharpen one's perception and keep their eyes open for elements that are operating

behind the scenes. These elements do not inherently mark defeat, but should be closely

monitored lest they become unproductive elements in the equation. Etawa may also

alert the individual to a lack of resourcesa condition of having nearly enough

energy to go the distance, yet "almost" may prove to be insufficient. When this sign

appears, the 4 Cowries should be cast again to determine the final answer. If the

second cast yields either ALAFIA, EJIFE or ETAWA the answer is YES. However, if

OKANRAN or OYEKU is received the answer is NO.

Ejife-Two Open Segments / Two Closed Segments

Ejife is considered a definite YES answer, one that comes with great balance and

stability. Having two open segments and two closed segments, the very structure of this

position supports its supreme equilibrium. Under this sign the energy manifests with its

feet planted firmly on the ground, establishing itself in a very balanced and secure

fashion. The body and the spirit, the mind and the emotions are balanced here. Ejife

also speaks of continuitya stream of energy that maintains the vitality of the organism.

It is the life force that pulses through one's veins and brings vitality and strength to

all that it touches. Unlike Alafia, Ejife reflects a more true to form picture of lifethe

interrelating forces of light and dark creating an overall state of balance. It is for this

reason that Ejife can be considered a much more definite and stable YES than Alafia.

Okanran-One Open Segment / Three Closed Segments

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Okanran marks a NO answer received through the Oracle. Three closed segments speak

of an overwhelming presence of contracting energy that prevents success in this

endeavor. Blockages have overcome opportunity and the roads are closing. The sun is

setting on the horizon, with only a faint light illuminating one's path. The absence of light

in Okanran doesn't signal a malevolent condition, but rather a state wherein the

flame of success is being snuffed by the surrounding darkness. While still

maintaining a single open segment, the energies of contraction are closing in. When

Okanran appears regarding a specific situation, it could indicate the organism is shutting

down; a closure is in the wings. Struggle could also be indicateda final attempt to

fight off the impending darkness, but one that results in failure. It may further

suggest that one lacks the illumination necessary to accurately navigate the path.

One must be careful not to trip over the obstacles that surround them at this time.

Lastly, Okanran may indicate a lackadaisical attempt that fails due to its lack of dedication

or commitment. This sign reminds one that a single transient effort is seldom the

formula for success.

Oyeku-All Closed Segments

Finally, Oyeku is a definite NO answer. While some diviners regard Oyeku as the

harbinger of grave omens, I disagrees with this myopic interpretation. The final

segment of light held within Okanran has given way to a state of total darkness. The

darkness, in this case, may offer either protection or blockagethe proverbial paradox

of the womb and the tomb. Oyeku marks a state wherein there are various unseen forces

at play. A NO received through Oyeku either offers protection from potentially

damaging elements that remain unseen or absolute obstruction coming from an

undiscovered source. It is difficult to ascertain whether Oyeku brings shelter or

stricture due to the lack of light in this symbol. Lightthe vehicle of illuminationhas

been eclipsed behind a shroud of darkness. While I disagree with perceiving Oyeku only

as a sure source of problems, the repeated appearance of this sign should be taken to an

Orisa priest or a Babalawo for further exploration. It could harbor elusive energies that

require illumination from an experienced diviner in order to stay on path. By the same

token, it may simply require a confirmation that this sign comes to offer its protection,

rather than blockage. Oyeku is the ultimate unknownthe Void. One may be "feeling

their way in the dark" when Oyeku appears. Uncertainty and disorientation walk with

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their complements of strong shielding and protective restriction in this sign. A NO answer

marked by Oyeku should be seen as absolute. The final verdict has been issued.

CHAPTER XI - SCENARIOS

Question: I asked if I could get a job at this bank and now that I am here I am terribly

unhappy. Did I misinterpret the answer I got?

Reply: Well, you asked if you could, not if you should, which may be the source of your

dissatisfaction. Some ancestors will want you to begin to see the difference between the

two and why its important to be willing to give up your desire to make way for your

spiritual Destiny, which may not be your first emotional choice.

Question: I have been getting a lot of Oyeku during my divination sessions. What's

wrong? Am I in trouble?

Reply: When you get Oyeku, you should stop that line of questioning and let a priest

take it from there. There may be issues that can't be resolved through 4-cowry at this

point. Some priests may encourage you to ask if Ancestors want something, like an

offering or ritual at this juncture. You should follow your own lineage protocol.

Question: My readings are not accurate all of the time. What am I doing wrong?

Reply: Ask yourself a battery of questions: Am I sure I know how to accurately identify

Yes, No, and Struggle and am I taking the time to be sure I am doing just that? Am I

feeding my Ancestors on schedule like I promised them? Do I try to push certain issues

until I get a Yes? Have I took my notes to someone and shown them the results of one

of my readings? Do they agree to the interpretation? Do I ask one question but think

another? Has a priest consecrated my Ancestor Shrine?

Question: Why can't I throw 16 cowries or perform some other system of divination to

my Ancestors or Deity just because I am not initiated as a priest?

Reply: Because you are interested in practicing African spirituality. Africans believe

certain forms of divination require spiritual initiation and training. Even if you live in a city

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with no priests, you cannot change the system, or it isn't African anymore, it's based on

your imagination. And it won't work.

Question: I got Alafia but I am still having some difficulties acting on a reading I got.

Reply: Alafia never means that you don't have to apply effort. It means you are

alignment with your spiritual destiny. That is, the intended action is what you are

supposed to be doing. Some people throw a second time after Alafia to check to make

sure they don't have ego issues or have gotten to eager.

Question: Do the Ancestors ever trick us with the answers they give?

Reply: If you have to ask, then the answer is yes...for you. Sometimes we try to get

around the ethics of an issue or the hard work of activity and we are hoping that our

Ancestors will give us an easy way out. We may be avoiding the real questions or only

asking questions that allow us to be comfortable with the work. Or we may be asking

them if they help us out by aiding us in "getting over" on someone or something. If we

come back and we find that things played out totally different than we expected, we can

blame our self, not them. Sometimes I tell my son exactly what he wants to hear, so that

next time he will know better.

Question: What are some examples of good questions to ask my Ancestors?

Reply:

Am I in alignment with my Destiny? Am I in the right field of work? Am I ready for a mate?

Is now a good time for having children? Is there something I can do to prevent loss in an upcoming legal dispute?

Should I take a stand on this political issue? Do the Ancestors approve of my political views? Do the Ancestors approve of my lifestyle choices?

Would I learn something positive from making friends with so-and-so? Can so-and-so be trusted with my secrets at this time? *

Can you help me identify spiritual exercises that will help me be more disciplined?

Am I in any immediate danger from others? *

Is this a good time to find a home I can afford and buy it?

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Is this home that I have picked out free of unseen dangers? Is so-and-so lieing to me? *

Am I prepared for my upcoming exams? Should I share the results of this reading with anyone other than my spiritual

advisor?

* Divination should provide security, confidence and insight.

It should not be used to perpetuate (instigate or encourage)

drama, intrigue, gossip and anger between folks. You should

not be going to your Ancestors every day to look for

justifications for your emotions concerning the people around

you. Ask, act and move on. The questions marked with

asterisks require maturity and restraint. Most of all, they

require that we examine our own character and behavior.

CHAPTER XII - EGUN RITUAL IN IFA

Ancestor reverence within the context of Ifa is a highly structured and very formalized style of ritual. In Yoruba land there are societies for Egungun (mediums) that tend to be made up of members of an extended family. The

mediums dress in consecrated costumes cover the body from head to foot. Many of the Egungun societies perform reenactments of historical events

from the history of a specific family. Other Egungun will travel through a

town at specific times of the year offering their blessing as they move from house to house. Many villages have Egungun who carry specifics types of

medicine used for either healing or protection. These ancestors are called upon to solve specific problems and are frequently called upon in response

to question brought to divination.

The Egungun societies have a sophisticated system of initiation and very complicated systems of invocation. Much of this material has been lost in the

United States. In my experience many of the ancestors who speak to Orisa worshippers in the Diaspora are encouraging the use of older forms of ritual.

For further information on the traditional forms of Egungun ceremonies I recommend the following sources:

Gelede, Art and Female Power among the Yoruba by Henry and Margret

Drewel, Bloomington: Indiana University Press 1983

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Oya, In Praise of the Goddess, by Judith Gleason, Shambhala Publications,

Inc. Horticultural Hall, 300 Massachusetss Ave. Boston, Massachusetts 02115

The Sign of the Divine King article by Robert Farris Thompson in African Arts

Magazine Volume 3, no 3, 1970