Ifá practice and perversions of natural order -- Oloye Fakunle Oyesanya

Every community or society has social norms which can be descriptive or injunctive in nature. Norms can refer to what is commonly done or what is commonly approved and disapproved. The practice of Ifá entails living and doing things in accordance with the tenets and norms of Ifa. It involves the application of Ifá teachings as contained in several verses of the 256 Odù Ifá, which are used to problem solve and exhibit such teachings in thoughts, speeches, and actions. 

These teachings include morality, ethics, philosophy, sociology, general human behavior, and character building. It is normative as an Ifa practitioner to continue to align himself/herself with what is commonly approved and/or expected in Ifá practice, as “conformity to the norm” and avoid any acts which may cause an individual to deviate from the normal Ifá course, whether it be in thought, action, and/or experimentation. 

 The word “perversion” is derived from the Latin pervertere, which means “to turn around” which is where we use the noun perversion, denoting something that is contrary to the right path; or a turning away from that which is understood to be normal and proper. Perversion is a term which describes an alteration of something, from its original course, foundation, or state; resulting in a distortion or corruption of that which is deemed normal and proper. 

For an Ifá practitioner, the connection of human morality to the natural order of all things (including habits), are those established by Olódùmarè (Creator of All Tangible and Intangible; Living and Nonliving; Visible and Invisible), and in the dictates by Ifá. These precepts are dictated by natural orders or laws of Ifá.

 This natural order, as a stanza of Ọ̀sá Ògúndá explains, is a reflection of the mind and energy of Olódùmarè (the Creator); as the participatory/creator in “Its” eternal destiny by which all of creation is ordered. This had been in practice since the time immemorial and accepted that humans have an obligation to act in accordance with this order, as an obligation that came to be known as “natural law.” However, in this modern time, humans have progressively deviated from this natural order on the grounds of exercising fundamental human rights (freedom). The stanza reads in part thus:

…Ìrì tú wílí tú wílí

Ìrì tú wìlì tú wìlì

Ìrì tú wíli-wìli

Kóo tú rẹ́kẹ̀-rẹ̀kẹ

Dífá fún Olúìwáyé

Tí ńlọ̀ọ́ yan ipa fún ibú ọ̀run àti ayé nígbà ìwáṣẹ̀…

…Aláṣùwàdà mo bẹ̀ ọ́ o

Kí o rán ìwà ṣùṣù wàá 

Kí ó kó ire gbogbo wá bá mí o

Á ran Igba o 

Orí Orígún-Aṣẹ̀dá sunwọ̀n ó ràn mí

Bórí kan sunwọ̀n, á ran igba

Orí mi tó sunwọ̀n ló ràn yín

Orí yín tó sunwọ̀n ló ràn mí

Bórí kan bá sunwọ̀n á ran igba

 

Meaning:

…May the dew burst gently

May the dew burst rapidly

May the dew burst continuously

And be so vast throughout the expanse

These were declared for Olúìwáyé

When he was going to assign roles and natural order

To the vast expanse of the universe

In the dawn of creation…

…Behold! Aláṣùwàdà, the maker of this perfect order I beseech you

Please send a conglomerate of good essences

And bring abundant blessings to me

And also extend to several others

The Ori of Orígún, the creator, is blessed, and it affected me positively 

If a head is blessed, it extends to several others

My good head has affected you positively

Your good head has affected me positively

If a head is blessed, it will affect several others.

 

The order as stated above needs to be observed in order for us to continue to enjoy the abundant blessings in the universe. To disregard this perfect order is to invite negativities and miseries to our lives. 

The statement “If a head is blessed, it will affect several others” is an indication of the consequences of our actions or choices on others around us. For instance, if you do good, it will affect several others; if you do bad, it will also affect several others. 

Our choices in life must not always serve our personal good only but also serve the general good of the society. It should be borne in mind that for whatever action or inaction, it will have a ripple effect on those with whom we live. 

This paper shall discuss Ifá practice with regard to perversions of natural order and specifically, actions negating procreation, sustenance, and continuity of human existence on earth.  It is not an attempt to judge or cast aspersions on anybody based on their individual decision. It is rather to explain the position of Ifá on the topic. Moreover, regardless of anything, the TRUTH must be told.  

 

To begin, I shall delve into what Ifá expects from us as adherents and Ifá practitioners about the sustenance and continuity of human existence. 

In a stanza of Ọ̀bàrà Ọ̀ṣẹ́, Olódùmarè created the planet earth and governed it with natural laws, but when human beings arrived on the planet, they started defiling and violating the natural laws. Of course, what was the outcome of these violations? The human race started depleting up to the point of putting human existence on the brink of extinction. 

The people approached Ọ̀rúnmìlà for help to find out why this calamity had befallen them. After divination, Ọ̀rúnmìlà told them that it was not mere death that was killing them but it was due to their inability to observe natural laws which Olódùmarè had put in place for the sustainability of the universe by which humans were a part of.   

This was called Èèwọ̀, taboo in the stanza. Ifa; states in Ọ̀bàrà Ọ̀ṣẹ́; that disobedience of natural laws begets nothing good but disaster and misery to the earth and its inhabitants.  

In fact, Ifa; says that all the golden laws of nature must be observed at all times: a) physical hygiene, b) environmental cleanliness and protection, c) moderation, d) observation of day and night, e) seasons, f) keeping of taboos, g) procreation, h) symbiosis, i) preservation of natural habitat, etc.

The stanza of Ọ̀bàrà Ọ̀ṣẹ́ goes thus:

 

Alábahun ló jí tó da ọpọ́n Ifá borí

Ìgbín níí ràjò ló fi ilé rẹ̀ sẹ́yìn

Egúngún Ìkamùdù níí ṣe tì yẹ;-tì yẹ́

Díáfún Olódùmarè Àgọ̀tún

Ọba at’áyé má tùú;

Níjọ́ tó dá ilé ayé tán

Tó fi Èèwọ̀ jọba 

Ọmọ aráyé; j’èèwọ̀ tán

Ni wọ́n wá bẹ̀rẹ̀ sí í kú; 

Wọ́n ní; èé ṣe tí ikú fí ńpa wọn

Ọ̀rúnmìlà ní ikú kọọ́ o

Èèwọ̀ ọ ni

Èèwọ̀ ó ló jù

 

Meaning: 

The tortoise emerged and donned itself with Ifa; divination tray

The snail goes on a journey strapping its house (shell) on its back

Ìkamùdù masquerade moves with the whole of its body

This was the Ifa; cast for Olódùmarè Àgọ̀tún

The king that created the well-balanced earth

After creating the earth

The earth was governed with natural laws (known as taboos)

The inhabitants of the earth came

They started breaking the laws (violations and deviation from the right path) 

After which they were struck by calamity and were dying one after the other

They cried and queried why death was killing them

Ọ̀rùmìlà replied: “it was not mere death (their death was not natural);

It was the violation of the laws (taboos) that was causing their death

Obeying the laws is essential”

 One thing that we are made to understand in Ifá is the fact that sustainability of human existence on the planet, earth, depends largely on how we maintain, retain and sustain the natural laws of continuity put in place by the Supreme Deity (Olódùmarè). 

That is to say, that for us to continue to exist here, there must be procreation through the natural process of heterosexual reproduction. 

Homosexuality (in all forms), sexual perversions, and other forms of human depopulation agenda, according to Ifá cannot and does not sustain the natural order, but retards human existence and possibly will bring humanity to the verge of extinction. Adopting this behavior is a way of destroying the gene pool of humankind. 

If Olódùmarè’s purpose for human existence on the planet earth is to maintain and sustain life, then, what can be said of the purpose or end goal for same sex relationship and the artificial reassignment of gender? Is it to sustain life or to detain life, or to obliterate life? 

Procreation, according to the natural order assigned by Olódùmarè, deals with continuity and sustaining human life. So, what is the opposite of procreation according to this natural order? It is simply an opposition of the process by which something is brought into being, especially species in large numbers. 

As for human beings, homosexual acts, transsexual acts, bisexual acts, anal sex, and so on promote and deal with restructuring, reduction and subtraction, extermination based on selfishness, and self-aggrandizement. 

According to David Mitchell, “In an individual, selfishness uglifies the soul; for the human species, selfishness is extinction.” In Catholicism, Pope Francis also noted the increased selfishness more than love for others in the world in which we live. While William Gladstone in his understanding of humanity and selfishness once said “Selfishness is the greatest curse of the human race. 

On the other hand, in most societies in Africa and Asia, the concept of selflessness is well entrenched in their culture which represents the “WE” concept as opposed to the “I” concept in some individualistic cultures. The “We” concept is communal, collective and goes along more with the natural law of symbiosis. That is why we hear of this African philosophical saying that “I am because you are.”

There is no doubt that homosexuals and transsexuals have also contributed in one way or the other to the technological advancement in the society; but of what good to humanity is such feat, if humans are reducing in numbers daily, by not engaging in the natural process of procreation, and thereby becoming endangered in the end? 

Olódùmarè is considered in several Ifá stanzas as the Creator of a well-balanced earth (Ọba at’ayé mátùú). The reason for this to occur is that “Its” creations were perfectly made with natural laws put in place to maintain and sustain them. 

Ifá debunked the assumption of some people who claim that at some point in time there will be population explosion on the earth. For as long as we adhere to the natural laws in our lives and living, the natural systems of equilibrium put in place by Olódùmarè vis-à-vis birth and death will always ensure the balance in nature. In a stanza of Ọ̀ṣẹ́ Òfún, Ifá says:     

Háa, Awo Alárá

Dífá fún Alárá

Ọmọ Ògbólú-Ajé

Agbẹ́rù Ọ̀fìn Awo Ajerò

Dífá fún Ajerò                                                                                   

Ọmọ Ògbólú-kọ̀rọ̀-ìjá jálẹ̀jálẹ̀

Ìgbà tí ǹbá kú orí mi ni ò jẹ́

Dífá fún Olúkòyí- Matẹ̀- Oòyì

Ọmọ Ag’ẹṣin gódógbó ṣíwájú Olú

Àgbàrá òjò ló wá nlọ lóde ni ò yalé                                      

Ì bá ya’lé, kò bá ti ké s’ẹ́nìkankan

Títí tí yóó fi lọ

Dífá fún Olódùmarè Ọba Ayé

A bù fún Olódùmarè Ọba Ọ̀run

Àwọn méjèjì ni wọ́n ní kí wọ́n rúbọ                                      

Kí ìjọ wọn baà lè kún 

Wọn gbẹ́’bọ, wọ́n rúbọ

Bí a bá nbí’mọ

Ẹbọ Olódùmarè Ọba ayé ló dà

Bí Èèyàn bá ńkú                                                                                

Ẹbọ Olódùmarè Ọba Ọ̀run ló dà

Kàkà kí Ayé ó bàjẹ́

Lójú Olódùmarè Ọba Ayé

Kàkà kí Ọ̀run ó bàjẹ́

Lójú Olódùmarè Ọba Ọ̀run                                                               

Bí igba ènìyàn bá lọ lówùúrọ̀

Igba ènìyàn a dé lálẹ́

Èrò ńlọ

Èrò ńbọ̀ ni o

Bí igba ẹni lọ láàárọ̀                                                                          

Igba ẹni a dé lálẹ́

                                                           

Meaning:

Haa, the Awo of Alara, Oba of Ilara Ekiti

He cast Ifa for Alara

Offspring of those who carried the secret of wealth

He who dumps loads into a pit, the Awo of Ajero (Oba of Ijero-Ekiti)                                   

Offspring of he who avoids confrontation at all costs                         

When I was supposed to die, my Ori prevented it

This was the Ifa cast for Onikoyi whose praise name was Mate-Ooyi

Offspring of those who ride on ponies that precedes installation as Oba                       

The flood passed through the main road                               

without stopping by to come into the house

Had it stopped by, it would have extended 

its greetings to all before moving on again

This was the Ifa cast for Olodumare,                                                

 The Oba of the inhabitants of this earth

And to Olodumare, the Oba of the inhabitants of heaven 

They were advised to offer ebo for their membership to swell and multiply

They both complied                                                                                      

Whenever a new baby is born

The ebo of Olodumare, 

Oba of the earth has been accepted and prayers answered

And whenever anyone dies

The ebo of Olodumare,                                             

 Oba of heaven has been accepted and prayers answered

Instead for this earth to be ruined and deserted in the presence of Olodumare, Oba of the earth

And instead for the heavens to be ruined and deserted in the presence of Olodumare, Oba of heaven               

If 200 hundred people left in the morning

Another set of 200 would arrive in the evening

People go and people return to both earth and heaven in the same proportion

If 200 people left in the morning

Another 200 would arrive in the evening     

 

Human beings grow and change every day with the expectation of exhibiting certain traits, such as personality, behavioral, and/or cognitive development.  

I have heard some people say that their behavior and choices in life are the result of what their Orí had chosen at the portals of Àjàlámọ̀pín before their emanation on the earth. These individuals go to the extent of putting all the excuses or justifications of their actions on Orí. For instance, someone had said that his choice of sexual orientation or behavior was as a result of what his Orí had chosen in heaven before arriving on this earth. 

It should be understood that being heterosexual, homosexual, or transsexual is not part of people’s destiny (àkúnlẹ̀yàn). It is a matter of choice that we make on this earth in relation to what is normative and non-normative as dictated by the society. 

The Orí can choose to have children or not at the portal of Àjàlámọ̀pín and this can only manifest in your sexual potency or sterility, high or low sperm count, ovarian failure, and other forms of hormonal, physical, or psychological function and dysfunction of our organs either you like it or not.

Scientifically, it has been proven that nature (some kind of internal mechanisms that ensure the development of knowledge, which means that at least some knowledge is inborn) and nurture – environment (that all knowledge is acquired by experience, i.e., at birth, the mind of a child is a blank slate - a tabula rasa, in Latin) determine human personality and behavior but with a greater percentage of nurture (environment). 

This means that environment determines to a larger extent the personality and behavior of individual.  For instance, at birth the mind is a tabula rasa (blank tablet) – no knowledge of good and evil, which means that after birth, ideas are acquired from sensory impressions in the environment and personal reflections on these impressions. What is in the mind originated in the senses. The mind is known to be composed of ideas that have been combined in different ways. 

Therefore, individuals experience external reality through their ideas, which constitute the only reality to them. Nobody is born to practice heterosexuality, bisexuality/pansexuality, or homosexuality because humans are born with a blank slate. 

In the analysis of the empiricists, it holds that experience is the only form of knowledge and beginning with Aristotle, empiricists have contended that the external world serves as the basis for people’s impressions. This is why certain behaviors are considered normal in some cultures and abnormal in another. 

Every community has normative behaviors and rules which were derived from societal laws and spiritual scriptures. All scriptures or sacred texts are bound to contain codes of ethics, laws, rules and regulations which are expected to guide and guard individuals and society as a whole in their day-to-day interactions with other individuals, groups and/or societies.  All these regulatory instructions are handed down from one spiritual leader to the other and they form the bases upon which individuals, groups or the society at large are rewarded or punished.

In most societies of the world, almost all the laws of their lands were extracted from the sacred texts of their various scriptures.  All these laws are to be backed up by what they consider to be commensurate reward/punishment.  Although these laws are presumed to be of divine origin, they are usually extremely difficult if not impossible to change.  It is assumed that changing them may tantamount to changing the directive of their God. 

In Ifa, there are innumerable laws, codes of ethics, moral instructions, and advice in all the 256 Odù Ifá.  All these are equally backed by rewards/punishment. 

Ifá however goes a step further by advising us not to take certain steps in our day-to- day affairs and why such steps are not advisable to take. However, man is free to decide things for himself and in making that decision, he must be fully responsible for the consequences of his decision/action. Whatever the outcome of such decision/action (either good or bad) he alone is to be blamed for it.

 

According to Ifá, we are made to understand that after the emergence of Ọmọ-ènìyàn (human beings) on earth at some point in time in the primordial period, the women on earth gathered together and decided to live separately and away from men. 

These females congregated themselves and lived in an enclave called ‘Ìlúbìnrin’, and believed they could do anything without the assistance of their male counterparts. This way of life can be likened to what is regarded in modern terminology as “homosexuality.” 

Whenever any man attempted to intrude into their enclave or visit their land, they would treat him with hostility and chase him away from their land even with hot water. This intolerance and denial of access to people of the opposite sex continued for ages and as a result, they could not multiply in number by reproduction and instead they were reducing in number. 

However, Ọmọníyorogbo (a particular Irúnmọlẹ̀ with special assignment to supervise activities on earth) informed Olódùmarè of this adverse trend as a negation to the principle of plenitude as established by Olódùmarè. 

Olódùmarè then instructed Ọ̀rúnmìlà to go and rectify the situation. Afterall, the main purpose of Irúnmọlẹ̀ on earth was to educate mankind and to supervise the affairs on earth.  

In the same vein, man’s purpose in life is not religion but to come to the earth in order to establish plenitude and interact with one another in harmony.  Ọ̀rúnmìlà consulted Ifá and the Odù revealed was Ọ̀sá-Ìká, he was advised to offer ẹbọ in order to achieve success in his journey to the earth. He complied. The Odù goes thus:

 

Ó sá kádi

Ó rìn kádi

Dífá fún Ọ̀rúnmìlà 

Ifá ńlọ rèé tẹ ilé ayé dó

Ẹbọ ni wọ́n ní kó ṣe

Ó gbẹ́bọ, ó rúbọ

Ọ̀pẹ̀ sẹ̀gìsẹ̀gì

Ifá ló bí wa báwọ̀nyí bẹrẹrẹ

Ọ̀pẹ̀ sẹ̀gìsẹ̀gì

 

Meaning: 

O sa kadi (Name of Awo) He runs round the town boundary wall

O rin kadi (name of Awo) And he walks round the boundary wall

Cast Ifa for Orunmila

When going to establish generations on earth

He was advised to offer ebo

He complied

The Holy palm tree

We are all offspring of Ifa

The Holy palm tree

 

When he got to the earth, he joined the remaining Irúnmọlẹ̀ on earth who intimated him with the experience they had been facing with the women on earth. These women had already devised a means of driving the men away with hot water. Ọ̀rúnmìlà could not believe this, he decided to see things for himself and when he got there, the same treatment was meted out to him. This story is told in a stanza of Ọ̀ṣẹ́-Màsá which reads thus:

 

Ọ̀ṣọ́ sá 

Ọ̀ṣọ́ ò sá

Ọ̀ṣọ́ r’ógun ó dùbúlẹ̀ gbọnrangandan

Bí ọmọrí odó

Dífá fún Ọ̀kànlérìnwò Irùnmọlẹ̀

Wọ́n ńgbógun lọ sí ìlúbìnrin

Omi gbígbóná ni wọ́n fi ń lé wọn 

Dífá fún Ọ̀rúnmìlà 

Ifá ńgbógun lọ sí ìlúbìnrin

Omi gbígbóná ni wọ́n fi ń lé wọn

Olúnkàn-án, Olórógun Ìlúbìnrin ni

Olú òròrò-ẹwà, Olórógun Ìlúbìnrin ni

Gbọ̀ọ̀rọ̀ okùn

A f’okùn gbọ̀ọ̀rọ̀ Ifá kó wọn wá

Gbọ̀ọ̀rọ̀ okùn

 

Meaning:

If Oso flees or not

Whenever he was confronted with a war, he laid down helplessly like a pestle

This was declared Oracle for the 401 Irunmole

When going on a war mission to the land of women

They (Irunmole) were being driven away with hot water

The same Ifa was cast for Orunmila

When he was also going on a war mission to the land of women

They chased him out with hot water

Olunkan-an, she was their warrior head

Olu ororo-ewa too was their warrior head 

Behold! A long tough rope

By the grace of Ifa, the rope was used to draw them nearer

A long tough rope

Having realized this hostile treatment meted out to him, he came back home to cast his Ifá as to what the solution to that problem would be. He cast Ifá for the men and the Odù Òdí-Méjì was revealed. It reads thus: 

Kókó aṣọ gúrúkan

Ògèdègede nìgedè

Ẹ̀yìn, ẹ̀yìn làá jíjó Òrìṣà sí

Dífá fún wọn nídìí ‘Kùnrin

A bù fún wọn ní dìí ‘Bìnrin

Ìgbà ìdí ti jẹ́ ọ̀kan

A ò r’ọ́mọ bí

Ìgbà ìdí di méjì

La tó ńbímọ

Èrò Ìpo, Èrò Ọ̀fà

Ẹ wá bá ni ní wọ̀wọ́ ọmọ 

 

Meaning: 

The knots of gurukan fabric

Ogedegede nigede (sound of Orisa drum)

The dance of Orisa reaches its climax at the end of the music

This was the Ifa cast for idii’kunrin (male reproductive organ)

Also cast same for idii’binrin (female reproductive organ)

When the reproductive organ was single (without its opposite partner)

There was no reproduction of offspring

But when the two organs copulate

We became blessed with offspring

Travelers to Ipo and Offa towns

Come and meet us in the midst of plenty children

 

In the Odù above, Ọ̀rúnmìlà advised them that they needed not be aggressive in dealing with the women, that the only way to win their hearts is by extending pleasantries, love, and cheerfulness. 

Ọ̀rúnmìlà also told them the importance of hetero-sexual relationship in the process of child-bearing that it was impossible for a single genital organ to reproduce unless they become two with the opposite sex. 

According to him, it was Olódùmarè’s will that for pro-creation to occur, the two (man and woman) must copulate. He then advised them that they should take along to the land of women drums, pomp and pageantry. 

He also offered to go with them whenever it was time for them to go. They offered the necessary ẹbọ. When it was time, Ọ̀rúnmìlà asked several men to follow him with drums and other musical instruments. 

Before getting there, Èṣù had already gone to meet with the women leader and with the Àṣẹ of Olódùmarè, he advised her and her followers to welcome the men coming with drumming and singing that they were messengers of Olódùmarè who were coming to bring more wealth, prosperity and happiness to the land. They agreed. 

The song goes thus:

“Ṣẹwẹlẹ nṣẹ̀wẹ̀lẹ̀ (2x)

Eré l’Ẹ̀dú wá ṣe kò mà jà o

Ṣẹwẹlẹ nṣẹ̀wẹ̀lẹ̀”

 

Meaning:

“Sewele nsewele (a term to describe pleasantries) – 2x

Edu (Orunmila) has come to exchange pleasantries with you, and have not come to fight  

Sewele nsewele”

 

When they got there, the women got fascinated by the beautiful songs and the drumming being rendered by these men. They welcome them into their midst and could not help but danced together with those men. 

Soon afterwards they started pairing themselves up with the men. By the following year, they have started giving birth to children and then began to multiply in number. They really gave appreciation to Ọ̀rúnmìlà for his wisdom and guidance in making life more meaningful and fruitful for them. He then went back to heaven and reported to Olódùmarè his success on earth. 

The condition and nature of early Ọmọ-ènìyàn (humans) henceforth became so orderly and peaceful.  They lived in harmony within their ecosystem.  They interacted among themselves and related very well with the Irúnmọlẹ̀ and Òrìṣà that they regarded as messengers from Olódùmarè.

 

It is true that every human being (heterosexual, homosexual, bi-sexual, etc.) are created by Olódùmarè with the same aspirations, hopes for the future, the same needs in the present and thus have the right to make decisions for and by themselves. It is noteworthy that for every action we take, there is always a resultant effect on our environment either positively or negatively - cause and effect principle in nature. Sometimes, the effect may not be easily or quickly noted but in the end, it will surely manifest. 

Fundamentally, we all have our human rights which of course should be respected but at the same time, there are limitations to such rights. Our freedom does not automatically translate into disturbing or inconveniencing others. In as much as we have our rights, we also need to put others into consideration in the exercise of our fundamental rights. 

Have we ever thought of the ripple effect of our actions on our fellow human beings? Are those actions going to bring smiles or cause grief to the life of others? Are we really making decisions on the right side or on the wrong side? Are our decisions not targeted at fulfilling our own selfish ends not minding the impact it will have on other people or the environment? For instance, there was a case of a young man who out of his bid to exercise his freedom to make his own decision had to engage in bestiality (having sex with a horse) but unfortunately for him, he died the following day. 

His family was thrown into a state of grief for his untimely death just because of his self-centered action not minding what happens to those he would be leaving behind thereafter. 

There are also others who choose to engage in this kind of bestiality for the purpose of financial gain and in the end; they contact series of weird diseases which in turn are passed on to their innocent fellow human beings. Is this not selfishness and self-aggrandizement at the detriment of others? 

It is also nothing but selfish adventure for somebody to identify with a gender that is inconsistent with his or her assigned roles and to go to the extent of desiring to permanently transition to the sex or gender with which they identify, and usually seeking medical assistance (including sex reassignment therapies, such as hormone replacement therapy and sex reassignment surgery) to help them align their body with their identified sex or gender. 

This is recreating, remaking, redoing, reconstructing what already has been created. With human imperfection and inconsistencies, remaking or reconstructing the creations of God is an exercise in futility. 

My question here is that if a particular feminine soul personality came to the earth in the feminine gender, and after undergoing artificial transformation of the physical body to a masculine gender, what do you think will be the gender that the soul personality will return to heaven with? 

Afterall, the physical body is discarded on this earth while the soul goes back to where it came from. If the plan of Olódùmarè is for human beings to maintain the perfect order of continuity by multiplying, should we then embark upon or engage in acts capable of reversing this perfect order and then put human existence on the brink of extinction? Same sex relationship, and other forms of sexual perversions will no doubt hinder the multiplication of human race.

Some people have also used the opportunity of cross-dressings (male wearing female dresses and vice-versa) in some traditional festivals and ceremonies as a justification for sexual behavior or reason for identifying with the other gender. Some of such cross-dressings can be found in traditional rituals, ceremonies and festivals such as Mami-water rituals in Benin Republic, Gẹ̀lẹ̀dẹ́ masquerades in Western Nigeria, Ṣàngó hairstyles and dressing, Igue traditional festivals in Benin City, the traditional kilt worn by men in Scotland, etc. 

This idea of cross-dressing is intended to send a particular message or express certain esoteric concept that is purposive or a symbolism of the ritual. Such dresses are only worn for spiritual ceremonies and not necessarily the norm in the society. It is out of the sphere of the physical but spiritual, it does not represent or an endorsement of same sex relationship or transforming from one gender to another. 

 Furthermore, in a stanza of Òfún Ìrẹtẹ̀, it is more pleasurable for a man to make love to a woman and vice-versa and the natural way childbearing can take place. Olódùmarè deliberately made it to be pleasurable in order to remove sexual inhibitions from the act of making babies. While same sex love making can sometimes lead to infections, mental issues/trauma, frustrations, and suicide ideation. The stanza goes thus:

 Epo ṣeé jẹ iṣu

Iṣu ṣeé jẹ epo

Àkàsọ̀ dùn-ún g’àká

Obìnrin ṣe é bá sùn j’ọkùnrin lọ

Ọkùnrin ṣe é sùn tì j’obìnrin lọ

B’ọ́kùnrin bá nb’ọ́kùnrin sùn

Bí kókó, bíí óówo

Bí ìkù, bíí àgbáàárín

B’óbìnrin bá nb’óbìnrin sùn

Bí ẹpẹ̀tẹ̀, bíí òórùn

Bí ẹrọ̀fọ̀, bíí èérí

B’ọ́kùnrin bá n b’óbìnrin sùn

B’óbìnrin bá n sùn tì ọkùnrin

Bí ẹń fọlá yun pun

Bí ẹń fọlá yun ‘ra

Igi Òfún-ò-Rẹtẹ̀ ló ró gangan-òlèlè

Dífá fún Àpọ́n-àkó

Tí ńlọ rèé fi Òlélé ọmọ Ọlọ́fà ṣaya

Àpọ́n p’Òlélé ò jẹ́ o

Kò ju ohun tí Ifá ńṣe lọ o

Àpọ́n p’Òlélé ò jẹ́ o

Kò ju ohun t’Ẹ́bọra ńṣe lọ o

 

Meaning:

Palm oil is good to complement yam for consumption

And yam is equally a good complement for oil consumption

The ladder is good for climbing the rafter

A woman is better for a man to make love to than his fellow man

A man is better for a woman to sleep with than her fellow woman

If a man sleeps with another man

It will result in lumps, boils and yaws

If a woman makes love to a fellow woman

It will result in murky fluid, stinking odor, dirt and irritation

If a man makes love to a woman

And a woman sleeps with a man

The result is like having unlimited and unqualified pleasure

Ofun-Rete’s organ is strong and turgid

This was the message of Ifa for a Chronic Bachelor

When going to marry Olele, the offspring of Olofa (King of Ofa town)

The chronic bachelor called upon Olele but she responded not

The problem is not more than what Ifa can solve

In this Odù, the chronic bachelor had been making advances to women including the princess of Ọlọ́fà (King of Ọ̀fà town) with a view to having a wife but had always been turned down. Frustrated about this situation, he decided to either remain a bachelor for life and, perhaps be having sexual relationship with his fellow man. 

Later, he decided to approach some Babaláwos for Ifá consultation and was told not to take such decision that Ifá was capable of solving his problem. He was advised to offer ẹbọ and to propitiate Ifá. 

Soon afterwards, he was able to marry the princess of Ọlọ́fà and then became happy thereafter. For the purpose of understanding Ifá messages, the first three lines in the Odù above are figurative expressions denoting the appropriateness of things and situations in life. It is true that the stanza above is also descriptive and advisory with regard to our way of life. 

Some have argued that since the Odù is only advisory, it is therefore not necessarily a taboo to engage in same sex relationship, or not mandatory for man to make love to a woman. If we are good Ifa practitioners and adherents, isn’t it morally expedient for us to heed the advice of the same Ifá that we supposedly follow? If you are a true human in the whatever systems of thought you adopt, in their teachings, you will observe that it does not prescribe homosexuality as a human condition. Hence, it is the choices of man in his environment to create that kind of action. 

It is noteworthy that any disobedience of the natural laws removes peace and breeds ill health (both physical and mental). Keeping of taboos also forms part of the moral and spiritual order in Ifá. There are various kinds of taboos over any aspect of life. Breaking of these taboos entails punishment in the form of social ostracism, misfortune and even death.  

According to CDC (2015), National Youth Risk Behavior Survey (YRBS), the first nationally representative study on the health risks of U.S. lesbian, gay, and bisexual (LGB) high school students in United States, the LGB youth struggle as a result of challenges such as stigma, discrimination, family disapproval, social rejection, and violence. 

It also reported that sexual minority youth are also at increased risk for certain negative health outcomes. For example, young gay and bisexual males have disproportionately high rates of HIV, syphilis, and other sexually transmitted diseases (STDs), and adolescent lesbian and bisexual females are more likely to have ever been pregnant than their heterosexual peers. 

The findings from this report show the rates at which LGB high school students experience many health risks, compared with heterosexual students. These health risks are most apparent among students who identify themselves as LGB. Specifically, this report found that compared to their heterosexual peers, LGB students are significantly more likely to report:

Being physically forced to have sex (18% LGB vs. 5% heterosexual)

Experiencing sexual dating violence (23% LGB vs. 9% heterosexual)

Experiencing physical dating violence (18% LGB vs. 8% heterosexual)

Being bullied at school or online (at school: 34% LGB vs. 19% heterosexual; online: 28% LGB vs. 14% heterosexual). 

While physical and sexual violence and bullying are serious health dangers on their own, a combination of complex factors can place young people at high risk for suicide, depression, addiction, poor academic performance, and other severe consequences.

In a stanza of Ìwòrì Òdí, Ifá says that same sex love making is a perversion and an exercise in futility as far as reproduction is concerned. The choice to love is of course the prerogative of the individual as it is normal to love whoever we want and to say “I love you” even to someone of the same gender. 

Love in this strict sense means platonic love devoid of sexual or amorous desire, but when same sex relationship involves the full process of lovemaking with a view to achieving orgasm then it becomes a perversion. Ifá advises a good practitioner (babaláwo, ìyánífá, babalórìṣà, ìyálórìṣà, ọmọ awo, or Òrìṣà followers) to never indulge in this type of same sex love making as it negates one of the basic tenets of Ifa. The stanza goes thus:

 

Ìwòrì wòdí, ó ṣebí nkan rere lòún ńṣe

Awo rere ni Ìwòrì tó ńwòdí na?

Dífá fún Pànlà Apó

Tí kò r’ọ́kọ fẹ

Tí yóó ma fẹ́’bìnrin ẹgbẹ́ ẹ rẹ̀

Ẹbọ ni wọ́n ní kó wáá ṣe

Obìnrin tí ńfẹ́’bìnrin ẹgbẹ́ ẹ rẹ̀

Ẹ̀yin ò mọ̀pé ó ńlọ̀ọ́ w’òkú ìdí ni?

 

Meaning:

Iwori took a fanciful look at the genital and

Considered it a proper practice

Do you consider Iwori who looks at the genitals as a good Awo?

This was Ifa’s declaration to Panla Apo

She who failed to secure a husband to marry

But chose to be in love with a fellow woman

She was advised to offer ebo

A woman who makes love to a fellow woman

Don’t you know that she is only looking at a non-productive genital?

 

In another stanza of Ìwòrì Òdí, Ifá says:

Báyìí làá ṣe ìlú, ìlú Ì bá dùn

Dífá fún wọn nílùú Ìwòrì-Wòdin

Níbi wọ́n ní kí wọ́n lé Ọmọ-Oṣú ilée wọn jáde

Èyí tó lókọ tán

Tó lóun ò lọ́kọọ fẹ́  mọ́

Tí yóó ma lẹ̀dí mọ́ obìnrin ẹgbẹ́ ẹ rẹ̀

Ẹbọ ni wọ́n ní kó ṣe

Ǹjẹ́ tó bá ṣe báyìí làá ṣè’lú

Ìlú Ì bá dùn na?

 

Meaning:

            If this is the right way to administer the community

The community would have been very desirous to live in

This was the Ifa’s message for the inhabitants of Iwori Wodin

Where they were advised to drive away Omo Osu in their household

She who after getting married once and got divorced

But chose to perform ejaculation with a fellow woman

They were advised to offer ebo

If this is the right way to administer the community

Would the community not be very desirous to live in?

 

In this Odù above, Ifá explains the meaning of Ọmọ Oṣú or Ilémoṣú to mean a woman who had once been married, but due to one reason or the other (divorce, separated, or death of husband) returned to her parent’s house to live. 

When Ọmọ Oṣú got back to her parent’s house after her failed marriage, she vowed never to have any relationship with man again, but rather she would choose a fellow woman to make love to.  People have different reasons why they have decided to choose a particular sex orientation. Some were once heterosexual and later became homosexual; some homosexuals never had the opportunity of becoming heterosexual due to their experiences and perhaps the background or environment in which they were introduced or raised; some were also sexually abused and forced to such act.  

Nevertheless, Ifá considers same sex relationship as a deviation from natural order which a good Awo must not condone. 

As Òfún ‘Rẹtẹ̀ has precisely stated above, whatever problem you might be going through, it is not more than what Ifá can solve for you. It is true we may feel frustrated sometimes and may want to take irrational decision to deal with such situation. As an Ifá practitioner, we are advised to always put our problems/issues before Ifá and surely with our dedication and sincerity of purpose, we shall smile in the end. 

We are told in Ọ̀kànràn Ọ̀sá that Ifá is it that accompanies Orí to the earth so that necessary assistance can be given as at when needed.  This is more so when considering that at the point of choosing our destiny, Ọ̀rúnmìlà was present as a witness.  Hence, he is being called “Ẹlẹ́rìí-Ìpín, Òdùdù tí n du Orí-Ìlémèrè kí Orí Ìlémèrè má baà fọ̀ọ́” – “witness to our destiny, the one who protects human’s fragile destiny so that the individual can achieve his/her goals in life without having the destiny shattered.” 

It is expected that once we are initiated into Ifá, we need to turn a new leaf and start to live in accordance with the tenets of Ifá. This means that you need to undergo self-initiation into the golden mysteries and tradition of Ifá vis-à-vis the cosmic and dynamic forces surrounding every individual. In Ogbè Atẹ̀ (Ogbè Ìrẹtẹ̀), Ifá says in part:

 

…Ǹjẹ́ bí a bá tẹ̀ mí tán

Màá tún raà mi tẹ̀                                                                  

Èèwọ̀ tí a bá kà fún mi

Màá gbọ́ 

Títẹ̀ la tẹ̀ mí

Màá tún’ra mi tẹ̀ o

 

Meaning:

..Now, after I had been initiated 

I will complement it with self-initiation

All those things that are my taboos

I will surely avoid them

I had been initiated 

I will re-initiate myself by myself

 

As practitioners of Ifá, we ought to be alive to our spiritual responsibility which can be described as the duty of an individual to be in complete alliance and harmony with Olódùmarè in pursuance of his set goals in life. 

It is the responsibility of an individual to pursue his ambitions in such a way that the set rules and regulations of Olódùmarè and the society in which the individual finds himself/herself in attaining the goals and in taking the right and proper steps to attain them are followed. This must be done in thought and in action. Spiritual responsibility is dependent on the ability of the individual to be pure in his thought, speech and action at all times in order to achieve these three objectives:

-           To see the wonders of Olódùmarè and the need to be part of these wonders more clearly.

-           To follow all the steps laid down by Olódùmarè and His Irúnmọlẹ̀/Òrìṣà more closely.

-           To appreciate and love all the works and assignments of Olódùmarè as they had been manifesting from time immemorial until the present day and which will continue to manifest ad infinitum.

In conclusion, some countries have passed legislations legalizing same sex marriage while some have legislated against it by imposing long prison terms as a punishment for engaging in same sex relationships. 

Choosing a particular lifestyle or sexual orientation is a personal individual decision which has nothing to do with the person’s destiny. Even though judgment as to whether homosexuality/lesbianism is right or wrong is for the Supreme Deity to decide; we all deserve to live a good way of life devoid of misery and disaster. 

Therefore, it behooves us to collectively protect the environment and desist from such acts capable of reversing the perfect order or preventing the continued existence of human race. 

In a stanza of Ọ̀yẹ̀kú Logbè, Ifá says that this planet earth is like a market and we all are still coming back home (heaven) to meet our creator and render account of all our deeds here on earth. What account are you going to give? The stanza goes thus:

 

Kókó igi ni ò bẹ̀ẹ̀rù òjò

Dífá fún Olódùmarè Agọ̀tún

Ọba atayé mátùú

Níjọ́ tó ńlọ rèé dájà orí omi

Tẹ́ẹ bá d’áyé

Ẹ má gbàgbé ọ̀run

Ayé lọjà, 

Ọ̀run nilé

Ẹ ó jìíyìn, ẹ ó j’ábọ̀

Ohun tí ẹ gbélé ayé ṣe

 

Meaning:

A tree knot fears no rain (alias)

Cast Ifa for Olodumare Agotun

The king that created a well-balanced earth

When he wanted to establish a market on waters

Behold, if you get to the earth

Do not forget heaven

Earth is the market

Heaven is the home

You shall all give account of your deeds on earth

 

Aboru Aboye

Fakunle Oyesanya

2020

 

See more articles by Oloye Fakunle:

Home Of Orunmila: Where?

Orunmila and Eclipse

Enigma of Death: An Ifa Overview

Related Post:

The position of Ifa on homosexuality/lesbianism