In psychological terms, modeling heroic ancestral behavior initi ates the journey towards self-discovery and individualization.
In most eart h-centered cultures, meaning those cultures that make an effort to live in harmony with nature, dissemination of ancestral wisdom is t he foundation of the methodology used to guide consciousness along the path leading from chil dhood to maturity and self-actualization. Each ge neration takes responsibili ty for preservi ng the wisdom of the ancestors. From the perspective of traditional Yoruba culture, remem bering those who came before us is a sacred obligation. A Yoruba proverb says we become who we are by standing on the shoulders of those who come before us.
IDUPE FOR WINDOWS 10 HOW TO
It is my personal belief t hat our ancient African ancestors had clear access to inter-dimensional beings ( Orisa and Egun) who gave them cl ear and effective instructi on on how to place the head and the heart in al ignment and from that place of alignment taught them how to live in harmony with the natural environment. I n the words of Ifa oral scripture, Yoruba cosmology developed at a tim e when both humans and Spirit walked the Earth. Finding destiny is a quest to do the right thing, from an ethical perspective, in anyįa is a spiritual legacy that predates recorded history, coming from a time when the veil between human consciousness and the voice of Spiri t was extremely thin. According to Ifa cosmology, we are born good and blessed children ( omo rere) and choose a destiny prior to incarnation that reflects our essential goodness. Ifa teaches that desti ny is based on a personal manifestation of iwa-pele meaning good character. The perception of iponri is a vision of human potential or destiny ( ayanmo). Messages from Spiri t can include a vision of t he higher self ( iponri ). Traditional Yoruba culture integrates Spirit communication into the discipli ne of personal development and u ses it as a tool to support spiritual growth. Access to oriinu facilitates altered states of consciousness described in Ifa as Spirit communication. The inner self becomes known to consciousness (ori ) as the head and heart stabilize their alignment. The seat of perception and the unknowable knower. Ifa is not a doctrine of belief it is a way of looking at the world. Ifa is the preservation of the ancestral wisdom that gives guidance on how to maintain balance between the head and t he heart. When ori and egbe are out of alignment, the individual experiences ibi meaning misfortune. When ori and egbe are in alignment, the individual experiences ire meaning good fort une. Ifa teaches that spiritual growth is the integration of thought and emotion it is an ongoing process of stabilizing the tension between the head and the heart. The okan is the seat of emotions called egbe. Ori functions in polarity with the physical heart called Okan in Yoruba. Introduction According to oral tradition, ori is the seat of consciousness an d the receptacle for spiritual influences emanating from the Ancestral Realm (Orun).
IDUPE FOR WINDOWS 10 SERIES
In term s of making this book possible I want to extend a special thanks to Yeye Omiadeofun for having the vision to m ake this series possible to her I say a dupe pupo. A special t hanks to Iyanla Vanzant who reached out and offered me some kind words at a time when I needed a little encouragement. Kikan mase Baba Medahochi who was a true friend, ire lona iponri a tiwo Orun.
ikan mase Araba Adesanya Awoyade who accepted me into his family without hesitation and told m e the way to understand self was to call r ed, red and to call black, black. Cover Art by Tenjin Ikeda (Awo Falase Adesoji Oyasanya Fatunmbi) gun The If aConcept o f Ancestor Reverence by Awo Falokun Fatunmbi Table of Contents Introduction Good Character and Reincarnation The Ifa Concepts of Iwa-pele and tunwa Lesson 1 Building an Ancestor Shrine The Power of the Word The Ifa Concept of Iyaami Ancestor Masquerade The Ifa Concept of Egungun The Elemental Spirit of t he Birds The Ifa Concept of Eiyele Appendix 1 Obi Abata Appendix 2 Yoruba Pronunciation Appendix 3 Odu and theĪcknowledgements I want to t hank those who taught me t hat the key to understanding the Mystery of Creation is t hrough an understanding of the mystery of self.
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