Ifá Spirituality and Homosexuality | Akoda Awo Fakunle Oyesanya
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My attention was drawn to the current debate on social media regarding whether gays, lesbians, etc., should be allowed in Ifá spirituality. While some argued that homosexuality has no place in Ifá/Òrìṣà spirituality, others argued that homosexuality is not unnatural because certain hormones were identified to be responsible for sexual orientation.
The latter indicates a likelihood of some people being born homosexuals. As much as it is a controversial issue, it is imperative for any right-thinking and knowledgeable stakeholders in Ifá and Òrìṣà practice to provide valid and objective information in order to not leave the followers to their own understandings, which may adversely affect people's perception of Ifá/Òrìṣà practice.
Whether you are homosexual,
heterosexual, bisexual, or pansexual, the fact remains that you are acting or
taking actions in response to a particular situation or
stimulus. This is simply called behavior.
To address whether homosexuals are accepted in Ifá spirituality, there is a need to first clarify and distinguish between behavior and character. In the Yoruba language, character means "Ìwà" while behavior means "Ìṣe or Ìṣe-sí." On the other hand, misbehavior is called "Ìṣe-kú-ṣe." While character depicts the mental and moral qualities distinctive to an individual, behavior is the way you conduct yourself towards others.
Behavior is a range
of people's thoughts, emotions, and actions driven by character and environment
(nature vs nurture). Characters are more or less our personalities
and are relatively constant, while behaviors are what we do that reveal our
external appearance. Examples of characters include ethics, values,
and morals. Also, while characteristics are built-in and more often
difficult to change, behaviors are essentially a series of choices and can be
learned or changed depending on the purposes and the other people to whom you
relate.
As practitioners of Ifá and Òrìṣà, the essential thing that is
required of every individual is Ìwà-pẹ̀lẹ́ - good
character. In a verse of Èjì Ogbè, Ifá emphasizes good character
irrespective of any circumstances you find yourself in or behavior you
indulge. Good character entails truthfulness, righteousness,
benevolence, and non-maleficence. The verse goes thus:
Ká mú rágbá ta igbá
Ìwà, Ìwà là ń wá, Ìwà
Ká mú rágbá ta ìgbà
Ìwà, Ìwà là ń wá, Ìwà
Ká mú rágbá, ká
fi ta òkúta
Ìwà, Ìwà là ń wá, Ìwà
Bẹ́ni lówó bí
ò níwà
Owó olówó ni
Ìwà, Ìwà là ń wá, Ìwà
Bẹ́ni bímọ bí ò ní ìwà
Ọmọ ọlọ́jọ ni
Ìwà, Ìwà là ń wá, Ìwà
Bẹ́ni kólé bí ò níwà
Ilé onílé ni
Ìwà, Ìwà là ń wá, Ìwà
Translation
If we strike ragba gong
against the calabash
That, which we seek is a
good character
Good character
If we strike ragba
against a rope
That, which we seek is a
good character
Good character
If we strike ragba gong
against the stone
That, which we seek is a
good character
Good character
If one is rich without a
good character
The wealth belongs to
some else
That, which we seek is a
good character
Good character
If one is blessed with
children without a good character
The children belong to
someone else
That, which we seek is a
good character
Good character
If one is blessed with
houses without a good character
The house belongs to
some else
That, which we seek is a
good character
Good character
As far as Ifá/Òrìṣà spirituality is concerned, a Babaláwo is noted to possess, among other things, the essential virtues that are regarded as sine-qua-non in the practice of Ifa. These virtues include physical purity, mental purity, and spiritual purity. Physical purity involves the personal and environmental hygiene on the part of the Babaláwo or the priest performing ebo or propitiation in the shrine. It goes a long way in creating a sound and pleasant environment for good things to flourish.
In such a situation, diseases or any form of infection will be abated. Without physical purity, it may be difficult for the body to function adequately or attain a high level of spirituality, especially when it is riddled with infirmities or impurities. Religious rites, rituals, propitiations, worship, etc., require utmost sanctity of the body regardless of whether you are homosexual, heterosexual, bisexual, or pansexual.
A Babaláwo must ensure that he is
physically clean before embarking on any spiritual/religious
act. Filth or any other impurity in the body of a Babaláwo, Babalórìṣà,
Ìyánífá /Ìyáláwo/Ìyálórìṣà can nullify the priest's ritual performance
or propitiation. In a stanza of Òtúrúpọ̀n Òfún, Ifá says:
Ẹ̀rín sóbó sóbó ni t’Opó
Ẹ̀rín wẹ̀jì wẹ̀jì ni
t’ọ̀dọ́kọ
Dọ́kọdọ́kọ a bẹ̀rín
ṣẹ̀wẹ̀lẹ̀ ṣẹwẹlẹ lẹ́nu
Dífá fún Ẹdun
Tí nlọ bọ Orí Olú
Ó jí kò bọ́jú alẹ́ àná
Ó bọ Orí Olu, bẹ́ẹ̀ni kò
fín
Dífá fún Irò
Ó ń lọ ṣ’ọ̀run Àjùwọ̀n
Ìrẹ̀sì
Ó jí kò wẹ kàsì kàsì
òwúrọ̀
Ó ṣ’ọ̀run
Àjùwọ̀n Ìrẹ̀sì bẹ́ẹ̀ni kò gbà
Àwọn ẹmọ́ lólóló lawo
Ìlọpòó
Àfèrèbòjò lawo Ìláràn
Òré téńté ló jobì ló
pọ́n ‘ka
A dífá fún Ikìdẹ̀ẹ̀rẹ̀
Tíí ń lọ ṣebọ ṣuruṣuru
nílé Ọlọ́fin
Ó jí, ó wẹ ọwọ́ iténí
iténí
Ó jí, ó wẹ ẹsẹ̀ iténí
iténí
Ó bọ Orí Ọlọ́fin, ó fín
Ó tọwọ́ bàlà ní hìn-ín
Ó tọwọ́ bàlà sọ́hùn-ún
Àlà kẹ̀ riri
Àwa r’áwo lónìí a rí Ikì
Èlà ṣọwọ́ dẹ̀ẹ̀rẹ̀ gbo
obì rẹ
Ṣọwọ́ dẹ̀ẹ̀rẹ̀
Translation
The laughter of a widow
is usually bitter
While flirtatious
laughter is for a wayward woman
And an adulteress with
her deceitful and aimless laughter
This was the message of
Ifa to Edun
When going to officiate
the propitiation of Olu's Ori
When he woke up, he
failed to wash his face
He went ahead to
officiate the propitiation of Olu's Ori
Afterward, the
propitiation was not accepted
The message was also
declared for Iro
When going to propitiate
Osorun Deity in the land of Ajuwon' Resi
When he woke up in the
morning, he failed to wash his feet (bathe)
He went ahead to do the
propitiation
And the propitiation was
rejected
A decent and clean brown
rat is the awo of the rat path
Afeerebojo is the mole
maker
Ore tente, after eating
the kolanut then cleans his hand
These were the awo that
cast Ifa for Iki-deere
When going to officiate
in the propitiation and supplication at Olofin's palace
When he woke up, he
washed his face and his feet (bathe)
He did the propitiation,
it was expressly accepted
He touched a white
cloth, and it became sparkling and bright
Now, we behold the true
Awo
We have seen Iki-deere
Ela, please accept our
kolanut for supplication
Mental purity is concerned with protecting your mind against harboring impure/evil thoughts. The mind is a flow of mental images that can be sensory patterns, either visual or auditory images. According to Damasio (2011), these mental images are put together in the brain.
In our daily lives, we, as humans, come in contact with things (profane or vile words, vulgar/obscene images, etc.) that our five senses take cognizance of and send signals to the brain for further processing. Incidentally, an unprotected mind can harbor such impure thoughts which in turn drive our physical actions (behavior).
In
another verse of Eji Ogbe, Ifa practitioners
need to purge their minds of any evil thoughts and intentions to avoid any
catastrophe that may be consequential upon such action. The verse
reads in part thus:
Èmi kò ṣe ibi
Mi ò gbèrò ìkà sí kùn
Kí n má báà B óṣì kú
Nítorí òwò
táa bá ṣe lóòwúrọ̀
Tímọ́tímọ́ níí mọ́ ni
lọ́wọ́ dọjọ́ alẹ́ …
Translation
I behave according to
how God created me
I do no evil
Neither do I harbor evil
thoughts
Lest I die wretched
For whatever we perfect
in our youth
Will persist throughout
our lifetime…
Spiritual purity is the outcome of mental purity, which enables an individual to achieve thorough sanctification of the mind and the soul of the supplicant or the Babaláwo/babalórìṣà. The supplicant must at all times maintain peace of mind, eschew evil thoughts and intentions, be forgiving, and avoid paying evil with evil. The difference between physical purity and spiritual purity is that while physical purity deals with both the supplicant or the Babaláwo and his immediate environment, spiritual purity deals mainly with the supplicant or the Babaláwo.
Spiritual purity is often invisible and concerns an individual's feelings, thoughts, and actions. This purity is much stronger than other types, with a high degree of potency on the efficacy of prayer or request from the Òrìṣà or Olódùmarè. Most religious/spiritual activities are carried out through a person's mind.
Lack of Spiritual purity makes it difficult for a corrupt and
unclean mind to attain a high level of spirituality or communion with the
Deities. Ifa says that a corrupt-minded individual will always have
his supplication not accepted by the Divinities. In a stanza of Òfún Òtúrá
(Òfún Ońtọ̀ọ́ọ́lá), Ifá reads in part thus:
…Èké pabì obì di
Ọ̀dàlẹ̀ pabì a
ṣìgọ̀ọ̀gọ̀
Onínú ire pabì ó yàn
peregede
Díá fún Òjòdú
Tíí sọmọ Àrìrà n’Ífẹ̀
Ní jọ́ tó ń lọ pabì
lọ́gbà Awo
Ẹbọ ni wón ní kó ṣe
Ó gbẹ́bọ , ó rúbọ
Ǹjẹ́ Àwá dúpẹ́ oróbì
A dúpẹ́ ata o
Òjòdú dé, ọmọ Àrìrà
Àwá mà dúpẹ́ lọ́wọ́ obì
tó yan o
Òjòdú dé o ọmọ Àrìrà
nífẹ̀
Translation
The dishonest person
offered the kolanut, and it was unaccepted
The oath-breaker also
offered the kolanut, and it did not meet with the approval of the Deities
The benevolent offered
the kolanut, and the Deities accepted it
These were Ifa's
messages for Òjòdú
The son of Àrìrà in Ifè
When going to break a
kolanut in the gathering of Awo (Ifá adepts)
We are grateful for the
acceptance of the kolanut by the Deities
We are also thankful for
accepting the guinea-pepper
Here comes Òjòdú
The true offspring of
Àrìrà
We are indeed grateful
for the kolanut that was accepted by the Deities
Here comes Òjòdú
The offspring of Arìrà
of Ifẹ
It is a matter of necessity in the practice of Ifá and Òrìṣà
spirituality for people to observe the sanctity of the body, environment, mind,
and soul. Failure of which renders all our spiritual activities
futile. In a stanza of Ọ̀sẹ́ Méjì, Ifá says:
Inú u wọn ni ò da
Ìwà wọn ni ò sunwọ̀n
Ifá a wọn ni ò sunwọ̀n
Ni ò jẹ́ kí wọn ó pè wón
lọ ilé lọ jèrù wá
Dífá fún Yèrèpè
Tíí sọmọ Oníkáà
Mẹ́rindínlógún
Ẹbọ ni wọn ní kó waa ṣe
Yèrèpè oò ṣeni
Yèrèpè oò ṣènìyàn
Ìgbà tí wọ́n fi ó lédù
oyè
Lo sọ gbogbo ilé dahoro
Translation
Their minds are full of
evil
Their characters are bad
Their system of
divination is malevolent
These were the reasons
they were never invited for consultation and enjoy the proceeds of Ifa
These were Ifá’s
messages for Yèrèpè
The offspring of the one
with 16 domains
He was advised to offer
ebo
Yèrèpè, you are a
terrible person
Yèrèpè, you are full of
wickedness
It was when you were
installed as a chief
That you decimated the
whole household
Homosexuality is frowned upon in virtually all religious sects and considered an abhorrence to spiritual practices. Similarly, several Ifa stanzas advise us on the need to engage in heterosexual relationships for the purpose of procreation and plenitude of the human race.
Interpreting Ifá messages requires understanding Ifá verses in relation to their contextual reference and meaning. For example, the much-referenced verse in Òfún ìrẹtẹ̀ about homosexuality actually explains the action in the context of reducing morbidity rates due to sexually transmitted diseases. The message in the Ifá verse is also intended to remove sexual inhibitions from the act of making babies. For instance, medically, a CDC study which was conducted in sexually transmitted disease clinics in five major American cities showed the rate of new HIV infections among men who have sex with men is 900 percent higher than among men and heterosexual women.
The main reason gay men have higher rates of HIV is anal
sex. According to research, the average HIV transmission rate during
anal sex is approximately 18 times higher than during vaginal intercourse.
Biologically, primarily in relation to
reproduction and continuity of life, homosexuality is not beneficial because of
their inability to pass their genes down the line to the next
generation. Ifá states in several Odù that “ìgbà ìdí jẹ́
ọ̀kan, a ò rọ́mọ bí; ìgbà ìdí di méjì, ni ire ọmọ tó dé”. Meaning that
"when the reproductive organ is single (without its opposite
partner), there will be no reproduction of offspring; But when the organs
become two of the opposite sex, we become blessed with
offspring." In Òdí-Méjì, Ifá says:
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
Translation
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 amid
plenty of children
Regardless of your sexual behavior/orientation, Ifá has already warned us about the importance of èèwọ̀ (taboo) and the risk of suffering severe consequences should we break it. Whether you are engaging in heterosexuality, homosexuality, or bisexuality, èèwọ̀ has no excuse for ignorance by anybody.
Èèwọ̀ is one of those things capable of
preventing individuals from following and fulfilling their
destiny. The issue of èèwọ̀ is vital in Ifá because
it does nothing but destroy and destabilize human systems either spiritually,
physically, socially, or mentally. Èèwọ̀ is like a toxin that is detrimental to our
body. It can derail us from following the right path to fulfilling
our heart desires. In Ifá, a stanza reads thus:
Ọba ò torí ogun d’ádé
Òrìṣà ò fi idà fún odì
Òrìṣà ò bá fi idà fún
odì
Kò bá pa gbogbo ayé tán
Dífá fún Èèwọ̀
Tíí ṣe ọmọdékùnrin Ìkọpa
Ǹjẹ́, ọ̀rọ̀ èèwọ̀
ló ń dun Ẹ̀dú mọrẹ
Gbogbo Awo ẹ tọ́jú èèwọ̀
Translation
The king was not crowned
because of war
Orisa did not give out
his sword to the enemy
If he had given it out
to the enemy
The enemy would have
used it to exterminate the whole world
These were Ifa's
declarations for Eewo (taboo)
The offspring in the
land of Ikopa
Behold! The
issue of taboo is of utmost concern to Edu (Orunmila)
All Awo, please treat
the issue of eewo, taboo with utmost consideration
Every human being (heterosexual, homosexual, bi-sexual, etc.) is created by God with certain aspirations, hopes for the future, and needs in the present. Thus, we have the right to make decisions for and by ourselves. It is noteworthy that there is always a resultant effect on our environment for every action we take, either positively or negatively, due to the cause-and-effect principle in nature.
Sometimes, the effect may not be easily or quickly noted,
but it will surely manifest in the end. The issue of èèwọ̀ is also
reiterated in Ogbè Atẹ̀ (Ogbè Ìrẹtẹ̀), particularly when you have just been
initiated and expected to start a new chapter in your
life. In Ifá spirituality, èèwọ̀ is also
a force to consider as it spares no ignorance by anybody whatsoever.
The stanza goes thus:
Ogbè wáá tẹ̀ k’ara ó rọ̀
wá
Mo gbà, mo tẹ̀ ni ìrègún
Ifá
Díá fún Ọ̀rúnmìlà
Baba yóó tẹ ọmọ rẹ̀
n’Ífá
Wọ́n ní kó ṣákáalẹ̀, ẹbọ
ni
ṣíṣe
Ó gb’ẹ́bọ , ó rú’bọ
Nígbàtí mo gbà
Bàbá à mi sì tẹ̀ mí
Àì lọ́gbọ́n nínú
Àì mèrò
níkùn
Níí mú nii wọ Igbódù
lẹ́ẹ̀mẹ́ta
Bí a bá tẹ Ifá tán
Èé ṣe tí ọ̀rọ̀ Èṣù
Ọ̀dàrà fi kù Ifá?
Bí a bá tẹ Ifá tán
A kìí fi àjákù igbà á
gun
ọ̀pẹ
A kìí bẹ́ ludò láì mọ̀
wẹ̀
A kìí rí ikú nílẹ̀ ká
torí bọ̀ọ́
A kìí fẹ́ obinrin Awo
A kìí gba aya ìṣègùn
A ò gbọdọ̀ mú obìnrin
abọrẹ̀ wọlé kẹ́lẹ́kẹ́lẹ́ lọọ fẹ́
A ò gbọdọ̀ bá obìnrin
ìmùlẹ̀ ẹni ṣèké
Olúwo ẹni kìí bi ni
lọ́rọ̀ ká ṣẹ̀ẹ́
Koríko tí erin bá ti tẹ̀
kìí gbé rí mọ́
Ọ̀rúnmìlà ló tẹ Akọ́dá
Ó tẹ
Aṣẹ̀dá
Ó tẹ Àràbà
Ọ̀rúnmìlà Àgbọnnìrègún
Olójòìbọn
Òun nìkan ṣoṣo la ò mọ
ẹni tó tẹ̀ẹ́
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
Translation
Ogbe, come and be
initiated in order to enjoy peace and comfort
To take a hand of Ifa
and then be fully initiated is the pride one has in Ifa
These were the
declarations of Ifa to Orunmila
When he planned to
initiate his child
Orunmila was advised to
offer ebo
He complied
When I received a hand
of Ifa
My father then performed
the Itenifa for me
Lack of wisdom
And lack of deep thought
These are what compel
people to be initiated repeatedly on three occasions
After being initiated
The issue of Esu Odara
needs to be taken seriously
Why must the issue of
Esu Odara be taken seriously?
Why must Esu Odara be
given extra consideration after being initiated?
We must not use a
worn-out twisted rope to climb a palm tree
We must not jump into
the river without knowing how to swim
We must not take undue
risk which may cost life
We must not seduce and
snatch the wife of Awo
We must not seduce and
snatch the wife of a medicine man
We must not have illicit
carnal knowledge of a ritualist's wife
We must not plan evil
against our friend with his wife
We must not tell a lie
to our Oluwo
Any matter that had been
exhaustively addressed,
We must not raise it
again
Orunmila was the person
who initiated Akoda
He also initiated Aseda
He equally initiated
Araba
Orunmila Agbonniregun
was the only person we do not know who initiated him
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
In the human world, every action and inaction have consequences whether you are homosexual, heterosexual, or bisexual. Heterosexuality or homosexuality is a sexual function that results from the choices you make due to the dictates of the cultural values in your geographical milieu. Cultural values are relative in terms of normality and abnormality of behavior.
It is difficult to generalize normality and abnormality and should be viewed within cultural relativity, which will enable anyone to have a clearer view as to why some people behave in a way that is considered normal or abnormal in a particular society.
Cultural traditions and social practices that result from experiences within a specific geographical location about the world concerning human interactions and belief systems are deeply entrenched in the people's psyche. That is why their ways of life, including morals, concepts, insights, arts, traditions, and dialects, are based on and applicable within that specific location.
In this wise, their
definition of abnormality due to particular indicators based on their cultural
traditions may be limited or not relative when applied to a different cultural setting.
Regarding Ifá spirituality, every human being is a "spirit being" endowed with spiritual intelligence, which makes human beings different from lesser animals and other organisms. Every human being possesses both the physical and divine Orí (head). The divine Orí is the symbol and extension of OLODUMARE in every being.
The Yorubas believe that "Orí" is a human's personal God. It also embodies spiritualism in any human being and occupies the apical position in the pantheon of divinities. Because of this, Orí is always given due reverence and is propitiated from time to time. We, as human beings, express innate qualities through our thoughts, attitudes, and actions by virtue of the level of our spiritual intelligence. Spiritual intelligence enables humans to find meaning and values in life and solve problems through the application of embodying spiritual resources, values, and qualities to enhance daily functioning and wellbeing (Pant & Srivastava, 2017).
The
process and application of these resources in solving the problem of meaning
and values in life are called spirituality. Sometimes we are saddled
with problems and questions that are most often difficult to find answers to
through the usual bio-psycho-social approach. Some of these
questions include: Why was I born? What is the meaning of my
life? Why am I devoting my life to this relationship, this job, or
this cause? What am I trying to achieve with this project or with my
life?
Homosexuality may be frowned upon by most people in Ifá/Òrìṣà spirituality; it does not preclude homosexuals from exhibiting their spiritual intelligence and exercising their spirituality in whatever conduit or approach they choose. Because humans are naturally spirit beings, spirituality is the prerogative of every individual regardless of sexual behavior. The spiritual proclivities in human beings are motivated by their needs and desire to be in complete alliance and harmony with Olódùmarè in the pursuance of their set goals in life.
In Ifá, an
individual is responsible for pursuing his ambitions so that the set rules and
regulations of Olódùmarè and the society in which the individual finds himself
in attaining the goals and taking the right, and proper steps to attain them
are followed. This spiritual responsibility must be done in thought
and action.
Spiritual responsibility in thought and action is
the ability of the individual to be pure in his thought, speech, and action at
all times 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 spiritual
trajectories 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 will continue to manifest ad infinitum.
What is required at this point is your
spirituality and how to enhance your physical, mental, and social wellbeing
through Ifá/Òrìṣà practices. Homosexuality or sexual segregation is
not a new phenomenon; it has been part of human nature for as long as recorded
history. Òdí Méjì, Ọ̀sẹ́ Màsá, Ìwòrì Òdí, and
Òfún Ìrẹtẹ̀ furnish examples of this.
Because of space constraint, a stanza of Ọ̀ṣẹ́-Màsá will be cited.
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
Translation
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 too
with hot water
Olunkan-an, she was one
of their warrior chiefs
Olu ororo-ewa too was
one of their warrior chiefs
Behold! A
long, tough rope
By the grace of Ifa, the
rope would be used to draw them nearer
A long, tough rope
The issue of sexual orientation in spirituality is belabored and should not be allowed to distract us from the very essence of the divinity inherent in the center of every being. It is not unnatural for anyone (male or female) to exhibit either of the binary sexual tendencies. This is because every individual is a fusion of male and female chromosomes. Meaning that the blood that flows in our veins, the life force energy, and the genetic instructions responsible for the life we live are received from our mother and father. It is not impossible for anyone to have the union of their father and mother expressed in them through various features or characteristics.
Therefore, determining Ifa spirituality on the basis of
sexual orientation is absurd and frivolous. After all,
most Irúnmọlẹ̀ /Òrìṣà have dual energies (male and female), which can
be tapped anytime, provided we imbibe the virtues of Ìwà Pẹ̀lẹ́ in
the form of honesty of thought and action. It is high time we
jettisoned frivolities and focused more on how to attain spiritual excellence
through Ìwà Pẹ̀lẹ́ with a view to achieving the three
objectives mentioned above.
Finally, Ifá/Òrìṣà practitioners,
irrespective of sexual behavior, need to purge their minds of any evil thoughts
and intentions to avoid any catastrophe that may be consequential upon such
action. This is clearly stated in the stanza of Eji Ogbe
above. The essential requisite in Ifá/Òrìṣà spirituality includes the exhibition of Ìwà
Pẹ̀lẹ́ in all ramifications, avoiding
harboring evil thoughts and desisting from any act of
wickedness. With these, we can rest assured of receiving the
goodwill of Olódùmarè.
References
Centers
for Disease Control and Prevention. Gay
and Bisexual Men's Health. Retrieved
from
https://www.cdc.gov/msmhealth/STD.htm
Fakunle
Oyesanya (2005). Babalawo and the Issue
of Sanctimony. Eleerii Ipin Magazine. Issue
No.1 (Maiden Edition). Ifa International Council for Ifa Religion.
Fakunle
Oyesanya (2020). Ifá practice and
perversions of the natural order. Retrieved
from
Homosexuality
Contemplated from African Spirituality — BALANTA B'URASSA HISTORY &
GENEALOGY SOCIETY IN AMERICA Retrieved
from https://www.balanta.org/history/homosexuality-contemplated-from-african-spirituality
Pant,
N., & Srivastava, S. K. (2017). The impact of spiritual intelligence,
gender and educational background on
mental health among college students. Journal of Religion
and Health, 58(1), 87-108.
https://doi.org/10.1007/s10943-017-0529-3
Aboru Aboye.
Fakunle
Oyesanya (Akoda
Awo)
2022
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