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davidsoto666 · 2 years ago

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Isese Lagba:

La tradición de los antiguos

"¿De dónde es tu gente?" Es una pregunta que los afroamericanos se hacen a menudo para tener una idea de quiénes son. Tus antecedentes podrían contar una historia sobre tu carácter, tus valores familiares, tus actitudes. También puede informar a las personas sobre posibles relaciones desconocidas de familiares perdidos. Esa pregunta puede generar una respuesta como "Tennessee, Mississippi, Louisiana" o cualquier otro estado del sur de los Estados Unidos. Pero también puede dibujar otra referencia... África... y más específicamente África Central u Occidental.

Se perdió tanto en el comercio transatlántico de esclavos que recuperarlo es un viaje en sí mismo. Hubo un tiempo en que hubiera sido imposible para nuestros antepasados del Nuevo Mundo recuperar algo olvidado. Lo que recordaron es lo que se llevaron con ellos y lo trajeron al nuevo mundo. Pasaron lo que se recordaba a la siguiente generación y así sucesivamente. Con el paso del tiempo, la imposición de la religión abrahámica a los que tenían cautivo, estar en una nueva tierra y la fusión con otras etnias, ocurrieron muchas adaptaciones no solo en América sino también en todo el mundo.

Plantaron raíces en América del Sur, América Central y América del Norte para convertirse en las tradiciones espirituales de la diáspora africana. Pueden llamarse candomblé, bautista espiritual, lucumí, garífuna, vudú, espiritismo o hoodoo. Son todas ramas de un árbol común que se encuentra en el continente africano.

El viaje no fue fácil y no estuvo exento de tragedias y luchas. El trauma, generacional y de primera mano sigue siendo evidente hoy en día. Millones sufrieron y murieron en la lucha; y millones más sobrevivieron. Finalmente, después de cientos de años, los descendientes de africanos, con la sabiduría obtenida de nuestro viaje por el Nuevo Mundo, regresaron a la Madre Patria para recuperar lo olvidado. Regresaron a África occidental en la antigua región de Guinea, ahora llamada Nigeria, Benin y Ghana. Fueron recibidos por su familia lejana en casa. Se convirtió en un ungüento para calmar el trauma y el dolor. Lo que se encontró fue una corriente vibrante de múltiples cuerpos de conocimiento que conectan nuestro pasado antiguo con nuestros caminos actuales.

No era una religión homogénea que buscaba dominar. Más bien, se trataba de muchas prácticas familiares o de aldeas locales que podían variar según la ubicación y dentro de los subgrupos étnicos. Sin embargo, compartían temas y expresiones comunes. Bajo el ideal de la diáspora, la necesidad de que un enfoque religioso dominara y fuera considerado el más auténtico parecía surgir de la exposición en los enfoques evangélicos abrahámicos.

En el continente africano, era mucho más un sistema de entendimiento más allá de las estrictas reglas religiosas. Era un sistema que unía muchas corrientes en un paradigma singular o enfoque de la espiritualidad a través de Nuestra relación con la naturaleza y los ancestros. También se convirtió en un medio a través del cual avanzar de nuevo. Es este camino de la naturaleza encontrado el que puede ayudarnos a realinearnos con la Tierra y sanar hasta el ADN. El sistema despierta fuerzas conocidas como Orisa y seres primordiales de luz conocidos como Irunmole. Algunos lo llaman Orisa o Ocha. Algunos llegaron a llamarlo Ifa para representar el oráculo común que todos usan. El sistema de conocimiento tradicional para la espiritualidad ancestral de Ifa Orisa en tierra yoruba se conoce como Isese.

Isese (pronunciado Iee-shay-shay) se refiere a la tradición. Lagba se refiere a los ancianos o antiguos. Es decir, las tradiciones ancestrales que se han ido transmitiendo de generación en generación. Son las lecciones y la sabiduría transmitidas de nuestros padres y madres. Es la memoria ancestral que guarda las lecciones colectivas de los pueblos africanos. Estas lecciones las llevamos en nuestro ADN desde tiempos inmemoriales. Son las historias y leyendas las que nos recuerdan nuestro viaje y nos empujan hacia nuestro futuro. A los efectos de este libro, Isese nos recuerda nuestra sabiduría eterna transmitida oralmente. Hasta hace poco, estas tradiciones seguían siendo principalmente orales y se transmitían a través de familias biológicas o espirituales. A diferencia de las religiones convencionales, se mantuvo bastante fluida y adaptable a medida que ocurrían nuevos desarrollos. Es una tradición viva que sigue evolucionando incluso frente al surgimiento de nuevas religiones, políticas y variaciones de la diáspora africana.

Isese no es solo el recuerdo del pasado antiguo, sino también el camino de aquellos que allanaron el camino para estar donde estamos ahora. Una de las formas en que se han preservado las tradiciones africanas es a través del Corpus Literario Odu Ifa. Esta es una colección oral de, enseñanza, sabiduría, proverbios, historias, que se han transmitido durante miles de años. El Corpus Literario de Odu Ifa está catalogado en 256 secciones principales. Es una forma en que los ancestros africanos buscaron preservar el valioso conocimiento indígena y la ciencia ancestral. Algunas de estas enseñanzas son muy antiguas. Otros son más recientes y datan de un par de cientos de años. En cualquier caso, estas enseñanzas orales se convierten en la base de la tradición espiritual Ifa Orisa que practicamos hoy. Actúa como una referencia directa a los valores e ideales de nuestros antepasados.

Si bien todavía es principalmente oral, sus enseñanzas comenzaron a escribirse en el siglo XX para que puedan preservarse para las generaciones futuras. El advenimiento del colonialismo árabe y europeo en África, la trata transatlántica de esclavos, la promoción de religiones extranjeras en África, la separación de tierras, idiomas y grupos étnicos por influencias europeas, hacen necesario preservar lo que queda. Es parte del legado de los antiguos pueblos africanos y una pequeña parte de nuestras tradiciones ancestrales.

Sin embargo, Isese no es solo eso. Isese son las conexiones de uno con la propia línea familiar, como la madre y el padre, los abuelos, etc. Las tradiciones africanas no se detuvieron en África. Las personas transportadas a través del comercio transatlántico de esclavos preservaron esos legados antiguos de muchas maneras... Desde disfrazar la tradición bajo la apariencia del catolicismo, hasta continuar con la enseñanza de las ciencias de la naturaleza a través del hoodoo, pasando por proverbios y coloquialismos afroamericanos, hasta cocinar con música, arte, e incluso lenguaje, nuestras tradiciones ancestrales continúan de las maneras más creativas y únicas. Además, esos pueblos africanos hicieron modificaciones que les permitieron continuar en esta tierra. Aquellos en la Diáspora encontraron nuevas hierbas en las nuevas tierras en las que se encontraban. Desarrollaron nuevas relaciones con los pueblos indígenas en esas nuevas tierras. Lo que estoy tratando de decir es que las tradiciones de los africanos no se detuvieron en África. Los africanos en la diáspora continuaron y las tradiciones que se desarrollaron en la diáspora también son parte de nuestro Isese. Para los africanos en la diáspora que comenzaron a abrazar Isese, fue abrazado más allá de Yorubaland y sus 300 o más sub-etnias, pero también etnias vecinas como Fon, Ewe, Igbo, quienes también compartieron el uso de Ifa. Si bien la tradición nos llama a recordar nuestras formas ancestrales, la tradición no significa estancamiento.

Isese es también el linaje espiritual de uno... es decir... el linaje de nuestra alma. Eso significa nuestro ser divino que vivió antes, durante y después de esta vida. Esta tradición de encarnación dentro y fuera de la vida también continúa lo que vino antes. Nuestros ancestros entendieron que lo que hicimos antes marca la pauta de lo que debemos o debemos hacer para nuestro futuro... Ese futuro es nuestro destino... Ese destino está determinado por lo que vino antes...

Es con esto en mente que entendemos que Isese son nuestras tradiciones espirituales ancestrales que guían y apoyan nuestras vidas. Que es el camino de los antiguos que claman desde las tumbas de nuestros antepasados... Es también el poste guía para futuras elecciones, decisiones y caminos. Que aprendamos del pasado para saber qué hacer para el futuro.

Hoy en día, el mundo está muy desequilibrado. La gente está desequilibrada. Hay una falta de armonía entre nosotros, con la naturaleza y con lo divino mismo. Para aquellos que llegaron a través de la trata de esclavos, Isese satisface una necesidad especial... La necesidad de sanar y reconectarse con las raíces ancestrales que han sido gravemente cortadas. La desconexión ha impactado las líneas de sangre hasta el núcleo del ADN. La investigación muestra que cuando una persona experimenta un trauma, ese trauma puede influir en la estructura misma del ADN. La espiritualidad de Ifá también sostiene que impactamos y somos impactados por 16 generaciones adelante y atrás. Debido a que nuestros antepasados experimentaron no uno, sino un trauma generacional durante cientos de años, tenemos una memoria genética que continúa impactando nuestros cuerpos, pensamientos, emociones y actitudes. Dado que el diasporiano promedio tiene un miembro de la familia que fue robado y vendido como esclavo, el impacto genealógico, fisiológico, sociológico y psicológico del cautiverio humano continúa pasando factura a través de las generaciones.

Isese puede ayudar en parte de esa curación, ya que esas partes de nosotros que fueron separadas ahora se están reconectando. La memoria ancestral puede iniciar su proceso de curación y la medicina de Isese puede facilitar un asentamiento del espíritu. El énfasis en las conexiones ancestrales nos permite abordar heridas generacionales y sanar patrones familiares disfuncionales, así como hábitos psicológicos que no son de nuestro interés. Este es uno de los verdaderos valores subyacentes de Isese. No es una religión más... Es un puente para sanar el pasado y el futuro.

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nfumbewalk · 6 months ago

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What I'm Not

Photo: Me, 1997 Kirlian photo. It was said that my kind of photo was on the rare side because of the varying shades of blue, and the four beings (muertos or guides?) surrounding me like they are. The heart area was also of interest to the photographer. They said that I'm a healer. Actually, yes, I heal with herbs.

Now, to the post in question. I'm going to say what I'm not & what I am.

I'm not initiated into ANY religion.

I have NO religion.

Therefore, I'm not a Palera, a Santera, in Isese, Yoruba, or Ifa.

I'm not a pagan.

I'm not any form of Satanist.

And I'm not a Demonolator. That was my one initiation.

****************************

I AM a necromancer & necrosopher. Number one identification.

My spiritual practice, I coined myself is Muerteria. It means "deathly" in Spanish.

Yes! I have a muerto, he's very real, and makes sure everyone knows. His name is Rodolfo and he stays 35 forever.

I do venerate several Orisas. My mother's Ochun & Yemanja, Obatala & a few others.

I am a dirty, mean old Witch, just Witch. Because I started as a Witch over 30 years ago. God, I'm fucking old.

Oh yes, I'm a fish popsicle too. Lol! 🐟

There. Queries?

Memento Mori! 💖💀💖

#me #necromancy #witchcraft #muerto #witchblr #witchy vibes #goth #Kirlian photography

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asanee44 · 1 year ago

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AFRICAN SPIRITUALITY IN NIGERIA

African spirituality and traditional African religions hold a rich and profound significance in the cultural fabric of the continent, particularly in regions like Nigeria. Rooted in indigenous beliefs and spiritual practices, these religions have played a pivotal role in shaping the lives and identities of African communities for centuries. As you may imagine, the religious landscape of Nigeria is incredibly diverse based on the many tribal groups that inhabit this land.

However, the traditional beliefs have stood the test of time as they are interwoven in virtually every aspect of African culture. These age-old religions remain deeply rooted in the belief that our ancestors continue to guide and protect us. Likewise, deities and natural forces shape our existence in deep and meaningful ways. As such, elaborate rituals and ceremonies are often performed to appease these forces.

Each ethnic group in Nigeria has its own unique customs, rituals, and belief systems. As such, it is vital that we recognize and appreciate them accordingly. Because they have all contributed immensely to the respective people groups in which they serve. Outlined below, you will find some of the more common traditions practiced in this region.

YORUBA RELIGION

The Yoruba religion is a deeply rooted spiritual tradition practiced for centuries. Originating from the Yoruba people of Nigeria, Benin, and Togo, this religion encompasses core beliefs, rituals, and deities that span the globe. This comprehensive faith system incorporates veneration of a Supreme Being, Orisas, and ancestor spirits.

ORISAS

Central to the Yoruba religion is the concept of Orisa, which refers to the various deities or spirits that are worshipped. These Orisas represent different aspects of life and nature, such as love, fertility, wisdom, and prosperity. Each Orisa has its own unique characteristics and attributes that devotees connect with through rituals and offerings.

EGUNGUN

Like many African traditional beliefs, one of the distinctive features of the Yoruba religion is its emphasis on ancestor (Egungun) veneration. Ancestors serve as intermediaries between humans and the astral realm. They maintain powerful influence over events and occurrences in the Earth. As such, they can be called upon for guidance and protection.

One way adherents honor their ancestors is during the annual Egungun festival. During this festival, masked dancers and performers embody the spirits of the deceased, allowing for communication with the ancestors. It is a colorful and lively event with elaborate costumes and drumming designed to evoke the presence of these spiritual forces.

IFA DIVINATION

Ifa divination involves seeking guidance and insight about various aspects of life. It involves the casting of divination tools (including palm nuts or cowrie shells). Thereafter, a priest or priestess interprets the patterns to guide individuals about personal and communal matters.

RITUALS AND CEREMONIES

Rituals also play a significant role in Yoruba religious practices. These rituals often involve music, dance, chanting, drumming, and elaborate costumes. They serve as a way to honor the deities and ancestors while fostering community cohesion.

EVOLUTION

In recent years, there has been a growing interest in the Yoruba religion outside of its traditional African homeland. This directly connects to its inclusive nature, rich cultural heritage, and spiritual depth of the tradition. The growing resurgence of people desiring to connect with their spiritual heritage has positively impacted the popularity and expansion of Ifa into the Western world.

IGBO RELIGION

The Igbo people, mainly located in southeastern Nigeria, follow Odinani, their traditional religious and spiritual belief system. Odinani revolves around the veneration of various spirits and deities, as well as ancestors. It is much akin to other traditional beliefs in Nigeria, though it maintains its cultural background rooted in the traditions of the Igbo tribe.

WORSHIP AND VENERATION

At the core of Igbo religion is the belief in a Supreme Being known as Chukwu or Chineke. Chukwu is believed to be the Creator of everything and holds ultimate power over all aspects of life. The Igbo also believe in many lesser deities or spirits known as Alusi, associated with various natural elements such as rivers, mountains, and forests.

Some of the prominent deities in this tradition include Ala (the earth goddess), Amadioha (the god of thunder and lightning), and Idemili (the goddess of water), among others. Rituals and ceremonies are performed to appease and seek blessings from these deities.

NEW YAM FESTIVAL (IWA JI)

The New Yam Festival is one of the most significant cultural events among the Igbo people. It marks the beginning of the yam harvesting season. It involves various rituals, including the offering of the first yams to the deities and ancestors to seek their blessings for a bountiful harvest.

NRI-IGBO RELIGIOUS SYSTEM

The Nri-Igbo religious system is a form of Igbo spirituality associated with the Nri Kingdom. It has its own set of religious practices, traditions, and beliefs and plays a vital role in the religious history of the Igbo people.

HAUSA-FULANI RELIGION

The Hausa and Fulani people, found in northern Nigeria, have their own traditional religious practices. Their belief system often involves the worship of spirits and ancestral veneration, similar to other traditional religions.

The use of protective charms and amulets is also common in the Hausa-Fulani traditional religion. These objects are believed to ward off evil spirits, provide protection, and bring good luck to the wearer. Charms may be worn as jewelry or carried on one’s person.

Though, it’s important to acknowledge that many Hausa-Fulani individuals and communities have adopted Islam as their primary religion. As such, they often incorporate a syncretic blend of traditional beliefs with Islamic practices. This syncretism varies from one community to another and can lead to a unique fusion of cultural and religious elements.

OTHER TRADITIONAL AFRICAN RELIGIONS IN NIGERIA

Beyond the traditions outlined above, other tribal groups maintain their indigenous belief systems. Below are additional spiritual systems commonly practiced in the region.

Edo Religion (Edo Traditional Religion): In the Edo State of Nigeria, the Edo people practice a traditional religion centered on the worship of ancestral spirits and deities known as “Ogboni.” One of the most prominent deities in the Edo religion is Edo, the god of divination and destiny.

Ibibio and Efik Religion: The Ibibio and Efik people in the Niger Delta region of Nigeria have their own traditional religious practices that involve ancestor worship and the veneration of various spirits and deities associated with water and the natural environment.

Tiv Religion: The Tiv people, primarily found in Benue State and some parts of Taraba State in Nigeria, practice a traditional religion that emphasizes the worship of ancestral spirits and various deities tied to the agricultural cycle.

Ijaw Religion: The Ijaw people, who inhabit the Niger Delta region, have a belief system that centers on the worship of water spirits, ancestors, and various nature-related deities.

Kanuri Religion: The Kanuri people, living in the northeastern part of Nigeria, practice a traditional religion that involves the veneration of spirits, ancestor worship, and the use of amulets for protection.

SUMMARY

Nigeria is a diverse country with a rich cultural heritage and a wide range of traditional African religions practiced by various ethnic groups. These traditional religions are often closely tied to the cultures and histories of the different ethnic communities in Nigeria. Despite the influence of Islam and Christianity in Nigeria, traditional African religions have managed to survive and adapt over time.

Many Nigerians practice a syncretic form of religion that combines elements of traditional beliefs with those of other faiths. Yet, the importance of traditional African religions can still be seen in various aspects of Nigerian society. They influence art forms such as sculptures, paintings, and textiles. They also shape social structures through concepts like kinship ties and community solidarity.

In conclusion, traditional African religions continue to hold a significant place in Nigerian culture. They provide a sense of identity, spirituality, and community for many Nigerians. Likewise, they contribute to the country’s diverse religious landscape.

#african spirituality #african traditional religions #traditional african religions #ifa religion #african spirit #ifa tradition #orisa #orishas #igbo culture #nigeria #africa #black tumblr

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awoifasegun · 8 months ago

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When Osun sought to improve

her life, she went to consult Ifa. The awo advised her to

sacrifice. Osun complied. But still, her life wasn't complete.

Something was missing. So she returned to the babalawo for

clarification. The awo advised Osun not to worry. Her sacrifice

was accepted. All she needed to do was practice sacred

service and everything else would come together. Again, Osun

complied. She began to devote her life to spiritual service,

tending to the needy, treating the sick and uplifting the

powerless. All blessings then manifested in her life. Osun found

complete fulfillment. Ritual and ceremony alone are not enough

to heal your life. Olodumare has blessed you with great power

and purpose. Like Osun, you too must augment your rituals

with sacred service. In the Orisa Lifestyle Academy, you can

practice self discovery, spiritual devotion and sacred

#spirit work #afrodiaspores #ifa in usa #witches #traditional #isese #reading #astrology #traditional witchcraft #ifa

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olameni · 29 days ago

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Yay epistemic regress problems

Aside from the epistemic significance of this dialogue I find that Socrates’ description of innate knowledge via the soul’s experience to mirror the concept of destiny and being a reborn ancestor in Ifa.

#black dark academia #dark academia #noir library #poc dark academia #socrates #meno’s paradox #philosophy #epistemology #Ifa #isese #orisa

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vudutarot · 6 months ago

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How you start is not always How you finish

My first intro to Orisa was a way of Self Discovery, i was already working on my spirituality, training with Mentors in the Psychic community and reading clients when my regular reader Kept telling me that there was an african woman behind me saying the word “O-ri-sha”. Neither of us knew What that word meant but he insisted that I Found out. This Psychic was an old white man. A Message is a message despite the appearance of the Messenger

I eventually Traveled to New Orleans many times, had various experiences, even moved and became a reader there without ever knowing that New Orleans was where my paternal great grandparents immigrated to the USA from Jamaica through New Orleans, which I discovered many years later.

After getting into contact with a well nown Santero in Miami, I flew over to get Divination done, receive my elekes, guerreros, olokun, palo muerto etc. even got scratched in Preparation for doing ocha.

I eventually left the ile and my ocha basket, my elekes and orisas there After many things occurring, things spoken during misas that made me go hmmm and just general blockages. Several times my GPS would stop working and I would find myself lost for hours trying to find my padrino’s home. With him being a santero of elegua, I thought that was significant.

Eventually I took a break, went to a Babalawo and received my hand of ifa, new warriors etc. Discovered that the previous house was planning to initiate me to the wrong orisa, it was supposed to be his orisa and felt a type of ways. The babalawo that cast my odu isefa had the same ifa odu as me and also was a little shocked and my oluwo tried to illuminate my naive mind.

I took a long break from the religion, I had noticed that I garnered way more success without it, I had made the most money in my career, when I just left santeria alone. I tried one last time to give cuban ifa a try with another babalawo who remade all my shrines, taught me, mentored me, gave me me osain and allowed me to help him with clients and basic rituals and sacrifices. Learned a lot but same as before, nothing miraculous really changed. I switched to an Isese babalawo (popoola lineage) for ebbos just for change of perspective. I effectively left santeria, ifa and orisa for good, I would just get an ifa divination once in a while.

I went back to vodou because that was my first ATR experience and the ancestral pull as well as it actually worked for me. But during kanzo in Haiti, I started to dream a lot about Africa, somewhere I had never been or wanted to go, and I blew it off.

Months later, I had this strange dream involving sango, talking about ifa, I thought it was ludicrous so I contacted my babalawo for divination, and the odu cast spoke about both sango and going into ifa. Weeks later, I got another divination from someone from an afa lineage without telling him anything and he had a similar divination result. So I took it seriously after talking to 3 different babalawos from three different lineages and countries.

I found myself in africa for the first time, I was afraid, I did afa initiation as well as other ceremonies, I was still apprehensive though. After coming back to usa, I got an outside divination and it came out in ibi, someone was trying to take me out.

I got very ill, doctors ran tests for 5 weeks even wearing a heart monitor and they could not figure out why my heart was failing. Yup, I was dying at 33 years old, 5 years later my brother died at 33. You probably guessed it, it was an inside the family thing. Anyways, I was terminated from my employer and I threatened to sue them very publicly because I had nothing to lose. They settled, I had a large sum of money but I was still dying so I had two choices have fun or do orisa initiation and hope for a miracle.

I was invited to the ebohon center in Benin city, got my nigerian visa but I was too sick to travel back to africa, didn’t have medical authorization, so I went to Brazil instead, to initiate under one of Araba agboola’s godchildren there, I stayed for 5 weeks. I did a lot of ceremonies. I went into trance with orisa for the first time, then again and again. It was around the third time that I felt a significant change in my heart beat and the palpitations had stopped. Within 3 months, I never had another problem again.

I went back to Brazil and found out I was touched by the candomble bug via my previous godfather, meaning he mixed some things Brazilian and Isese. one tradition does not wipe out the other, no baptism can undo a previous ceremony also finding out that sango never left me alone despite him not being the orisha of my ori. I went to a festa of xango at the famous terreiro do cobre, one girl was mounted with xango, hugged me and wouldn’t let go until I slipped into trance. I woke up in the back room and the iyalorisa of the lineage said I had to do some ceremonies in candomble. I went to various terreiros to get differing opinions and they all said similar things. So that’s how I ended up in candomble when I didn’t want to be.

Before the pandemic, I went back to nigeria and Benin to learn, study, do more ceremonies over a planned trip of 6 weeks which turned into 6 months. Surprisingly enough I ended up in the ile of another popoola lineage babalawo and iyanifa without realizing it.

just clarify my relationship with the popoola family is purely transactional, I bought their entire library of books, lectures, songs, etc, did divination with them for many years and used their olorisas they usually employ but they don’t consider me to be affiliated and so neither do I. I have never met chief popoola in person

Ejiogbe is the odu of many ebbos, sacrifices, orikis, loss, abundance, gossip, jealousy, betrayal, triumph over adversity, healing, longevity, being well known but alone, many taboos, honesty but many lie on you, charity without gratitude or acknowledgment.

#ifa #santeria #orisa

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