Xwegbe Fa

24/11/2020

Ifa is constantly listening at our inner emotional voices, He stands up for us taking care of our pains, our painful defeats, our heartbeats in front of all the cruelties of life. He stands up and we don't see. Don't understand our Father needs only we call him and obey to His wise directions to stay in peace, to forget, to erase any nostalgia or saudades, to get our victories and overcome our (inner and external) enemies. However, we have to sail to new oceans to do that, through the sometimes furious waves of our immersed and dark Unconscious, through our inconfessed desires and pulsional inconfessable wishes. We have to sacrifice something of us to navigate the Ocean. We have to kill our Shadow and sometimes we cannot do that: we have to face the waves, to deal with pain and sorrow, to recognize our most hidden parts. This also is sacrifice, painful sacrifice. It does not use any animal, does not need to pour any blood but the blood of our souls. We sacrifice ourselves in front of the sacred shrine of our Orisa, Obaluaiye, Obatala, Ogun and the others. We offer our necessary parts to appease them. This is the real sacrifice. I sacrifice myself my Father Obatala because my mind be not obscured by my buried shadow, because your light and wisdom may enlighten my Consciousness, I sacrifice what I can sacrifice, no poor animal, no blood pouring, but mine.

24/11/2020

Ifa and analysis of psiqué.
Ifa words come from metaphysical principles of Odus and from the study of the metaphorical language of Ese. Both these possibilities interrogate the depth of human soul, like a progressive anabatic search. Every time an Odu is cast, there the travel to the depth of human unconscious starts. The idea is close to psycho-analytic ideas, to bring to consciousness what is unconscious. Ifa concept of Ori includes the sense of dissociation between conscious and unconscious when it comes to the definition of Ori Inu. Iwa pele seems to originate from the possibility to correct dystonic alterations into Ori. The congruence between Ori and Iponri seems to confirm the idea our character is perfect when a topic balance between our inner emotional, instinctual, creative and rational exigences and needs is reached. To do this we have to deal with the necessity of sacrifice. In fact, we have to sacrifice our preconceived thoughts, our bonds to an immobile and comfortable life, our comfort zone, to obey Ifa’s declarations. These declarations are the ways we may start to align conscious and unconscious differences at least until a model of some topic balance where discrepancies are maintained only to ensure the necessary inner force to deal with life. All this interactive world is under control of a superior agent which comes from the universal depth (Ela), sort of powerful Unconscious that opens His doors to make the Ifa adept conscious of certain truths. However, this possibility is related to a certain amount of unconscious journey of Ela information the same moment an altered state of consciousness (Ela possession) is needed to open the doors of communication between the earthy vessel and the Spirit of Ifa. It means the priest may receive pure universal mind information, but he will always deform that a bit, due to the necessary fact his personal unconscious is invaded by a metaphorical and symbolic adorcistic information. From a certain point of view this situation is very close to the concept of transfer and contra-transfer, coming from modern psychanalysis. Priests may transfer their emotions and needs over the client the same moment they receive the universal information. Obviously, this process may be conscious or unconscious so both these mechanisms may shape the Ifa words in different ways into the mind of whom, by definition, should only be a passive vessel of communication. For sure, the priest should study his own sentiments and expectation over the client as those sentiments and expectations may indicate the personal sentiments and expectation toward Ifa. The idea of “twinning” is essential in Ifa divination, as priest and client’s Ori are necessarily connected through the inevitable triangulation among these two points and Ifa per se. In other words, while Ifa informs about the client, the priest may react toward Ifa and toward the client with some form of transfer and contra transfer reaction. This situation is made even more complex for the fact the client may transfer his/her unconscious desires to the priest (and the priest may contra transfer this unconscious information). For example, if the Ifa adept is not well balanced, the presence of an authoritative client may deform Ifa information as the priest transfers his conflicting feelings of some paternal repression over the client itself. Or, if the client is a lovely woman, the priest may transfer some personal sentimental frustration. Ifa Divination is a complex matter. It is not the essential key to know thousands of Ese by heart. It is essential to know one’s own heart before to start dealing with this delicate task. And to know one’s heart is not simple. That is the reason why twinning divination should be performed and the priest should always self-analyse through self-divination in order to be sure he is interpreting all these transfer and contra transfer possibilities the right way.

14/04/2020

12/11/2019

31/10/2019

Dan ou l’énergie circulaire. Symbole de la continuité et du renouvellement perpétuel.

Ashé !

31/10/2019

A l’occasion des cent ans de l’ethnomusicologue Gilbert Rouget, né le 9 juillet 1916, CNRS Images vous propose un extrai

01/10/2019

01/10/2019

19/07/2019

Selectively Ifa brings you here to go along your Destiny

19/07/2019

Después de la tormenta llega... La calma 🌩🌈😍

26/05/2019

Thank you to all people who pass through this virtual space, expression of west African wisdom.

26/05/2019

Odu Ifa and pragmatism versus idealism.

Odu Ifa have 2 legs, one on the right, one on the left. Each leg describes a specific energy that may be the same in case of the first Odu Mèji. When we come to microcosmic level, that is the human being level, the right leg describes a different form of thought compared to the right. The left leg in fact is related to the idealistic ana-logic thought while the right to the pragmatic logic thought. So, the left leg is related to what may be called ^Shadow^, the Ghost that is incarnated by the antiverso of the dual binary relation of human conscious and unconscious instances, our hidden Twin who transports all that may be define Non-I. In the Non-I is inscribed our Destiny, the Force to progression or to regression, the Maker at instinctual, emotional and creative level. Our Shadow is what is generally refused by our logic culture but what is actually working in shaping our lives and pushing them through the bend and complex line of our existence. The left leg of each Odu Ifa speaks about idealistic Dream, what is the ideal result for our Destiny, while the right leg speaks about the real result in the present reality. This counter -position is the dissonance that explain the reason why our idealistic and pragmatic powers may dispose on opposite levels to create Motivation. Ifa explains this dissonance may orient to ire (balance) when a certain degree of equilibrium is reached while may orient to ibi when the imbalance of low or high dissonance creates lack of motivation or chaos. Lack of motivation or chaos describe the ibi in term of resistance (to change). Observing the left leg, and the discrepancy with the right leg in case of ibi the Diviner must establish which of the 2 different situation is justifying the state of ibi. Ifa will invariably suggest the solution. The net result of this state of ire or ibi may be described also from the mathematical sum of these energetic forces which belong to the right and the left leg of a single Odu. This third energy describe the state of demotivation-chaos in ibi or the state of motivation an order in ire.
A further point is which kind of thought is prevailing and justifying the state of ibi. Is it the pragmatic or the idealistic: Igbo Divination may be useful to disclose this. Personally I use an igbin as symbol for pragmatism and 3 interconnected cowries as symbol for idealism. In case of idealistic related ibi the excess of idealism may lead to imprudence and incomplete awareness of reality, while in case of excess of pragmatism, immorality and anaffective behavior may be on board.

11/05/2019

Vodoun Hypnosis, trance possession and healing. SECRETS of Vodou.
Naturally occurring states, such as spirit possession, bear an important relation to hypnosis and provide opportunities to observe trance-like behavior in a natural setting. Such behavior has a striking similarity to many of the classical phenomena of hypnosis and strongly suggests the possibility of an underlying hypnotic mechanism.
For the individual, the subjective experience of an alteration of perception, memory, and identity is common to both the hypnotic and the trance state. Amnesia occurs in both also, although not invariably in hypnosis. While the role of the officiant, is not dissimilar from that of the hypnotist at many points during the ceremony, the group dynamics and psychology of the individual play a much larger part in Vodun possession than in a hypnotic setting.
One well-known Hypnotic writer that has tap the surface of the deep powers of Vodoun briefly in his book has been Dr. Ernest Rossi (The Psychobiology of Mind Body Healing). In his book, he describes the tremendous power of Voodoo and its effects on the neurovegetative nervous system.
From the neuropsychological point of view, Vodoun Hypnosis shows a high degree activation of Vagal nerve, on both the recognized parasympathetic nucleus located in the brainstem: the most ancient (dorsal) and the neomodern (ventral). Simultaneous activation of these parts of neurovegetative system induces neurological and behavioral definite consequences. While the dorsal part is related to “freezing” reactions, the ventral part is related to social interaction by mechanisms of relaxation and empathy. The overall result may be a state of active trance with high non-verbal sensitivity that may be called “possession”. DURING possession the induction of pineal activation with high DMT inner production may led the individual to ecstatic states of connection with spiritual energies, enlightenment, intuition, rapid change and healing. The HEALING potential energy of comes from this peculiar state where one can activate a connection with his/her spiritual resources through the activation of the most ancient part (reptilian) of the mind by a sophisticated touch of ancient SECRETS that belong to Vodoun rituals. During these states the ARCHETYPAL UNCONSCIOUS may manifest with expression of the inner powerful force of a VODOUN.

04/04/2019

31/03/2019

Our Mothers Arcane are expression of power. This power is called aje. It is a feminine power, however its definition is gender independent as the term feminine alludes to the capacity of generation. As generation power, it may be owned also by men while in women aje is constitutional, at least at physical level. Generation is a nominalization: it evokes any possibility to create (life, death, success, failure, pregnancy, abortion). 7 they are and rest on 7 different trees. 3 are benevolent, 3 are malignant while 1 represents balance. It is a symbolic way to see human life with the power to generate all the Evil and all the Good, in search of a balance that represents the extreme possibility to good character. Rivers flow to the sea in a finite journey which symbolizes life with her stages and passages. Eventually, they reach the sea, the last and true House. Osun is Iyami because her travel is the travel of life to Death, generating the flow of life and ending up with stagnation in the ocean where Olokun endlessly waits for her children to their ancestral House. The passage of menstrual flow is the symbolic expression of life and death, so of the aje power. The passage from EjiOgbe to Oyeku is like the life river which flows uninterruptedly from the East to the West. Generating life or generating death: this is the power of Our Mothers Arcane, according to the river of life which comes across Aiye every day. Their aje is in our hands, in our feet, in our hearts, in our bellies and even in our mind. Esu may activate it while eventually our Ori will elaborate its direction, like mountains, valleys, waterfall, lakes model the direction of rivers. Our ancestral Mothers may create our Dreams, turbulent ancient waters, will drive them to overt expression if Esu will open the doors of Freedom, and Osaala will allow that KeyMaster. In fact, Osaala will allow that only when his white coats will be touched by aje (menstrual flow of Osun, represented by Ekodide feather), meaning aje will manifest as success and Life only when Consciousness is balanced: eventually only when Iwa Pele is accomplished.

30/03/2019

What is Legba?

Legba is the guardian of the crossroads and the gatekeeper. He is usually placed in front of the gate or behind the door of a Fa priest. He is also a trickster who acts as the intermediary between the spirit and physical world. As the only divine messenger of the heavens, he is prayed to at the beginning and end of every ceremony.

Legba represents the part of our consciousness activated when we have to make a decision—in other words, when we are at a crossroads. Since Legba has the key to every door (every opportunity, every outcome), he is capable of guiding us to the best decision.

What is your experience with Legba/Elegbara/Ellegua? Are Legba, Elegbara, and Ellegua the same ?