Traditional Ancestor Veneration

Ifa teaches that the Ancestors or Egun are our first contact with the divine realms of being. Our Ancestors are reborn through our children, whose spiritual essence has recently traveled from Heaven to Earth. Our elders will become Ancestors and we are our Ancestors reborn. Through the study of traditional ways of being we come to understand the role that the Ancestors play in our lives.

This is for men and women that don’t want to be slaves, May your thirst be quenched.

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Ifa teaches that the Ancestors or Egun are our first contact with the divine realms of being. Our Ancestors are reborn through our children, whose spiritual essence has recently traveled from Heaven to Earth. Our elders will become Ancestors and we are our Ancestors reborn. Through the study of traditional ways of being we come to understand the role that the Ancestors play in our lives. All religions bar none have at their foundation, someone’s Ancestors.To become and Ancestor, one must first become an Elder. Being an elder is not something that comes with age, it comes with having good character, standing for a purpose and leaving a legacy upon the Earth. This legacy usually takes the form of children. However in recent years different ways to leave legacies upon the Earth have been explored.When the children of Africa return to tradition, a healing takes place and the cycle is made complete as the Ancestor within gets an opportunity to relive what was seemingly lost. The devotee gains a greater knowledge of self and their place in their families, communities, nation and world. Ifa is here for the children of Africa as a viable vehicle for the return to tradition

THE ANCESTORS (AWON IKU)

From time immemorial the mystery of the whereabouts of the spirits of the dead have intrigued the minds of the living. Nearly every people of the ancient world, with perhaps the exception of the Israelite, held regular ceremonies of contact with the physically deceased. The basis of ceremonies of this nature derives from the conclusion that though the physical body may weaken and cease, there is a spirit motivating energy which depart from it and continue to live on.Such disembodied spirits may be continually contacted by living persons who are concerned about maintaining a relationship which was of importance to them during the physical life of the now deceased thus various techniques devised to bridge the gap between the embodied and the disembodied humans were developed. Among the technique are: mediumship, divination, clairvoyance, etc.

AFRIKAN ANCESTOR WORSHIP

Afrikan religion is divided into three major divisions or levels of worship. The closet level of spiritual forces to man are the spirits of his deceased relative who are collectively known as his Ancestors. The Ancestors connect us to the spirit realm and intercede in our behalf. They guide us through our journey. Because of our Ancestors, many of us have been given a second and third chance to fulfill our destiny. Because of our Ancestors, many of us survive. The second level, above the Ancestors, is the Afrikan saints or dem-gods, known in the Yoruba language as the Orisa, and among their Dahomean neighbors as the Vudu (Voodoo). The Orisa –Vudu are National Ancestors whose power is greater than that of the family Ancestors, but they are neither as close nor as personally interested in individual problems as are the family spirits. Above the Orisa-Vudu is the worship of the Supreme God whom the Yoruba call Olorun (O-lo-roon).The Yoruba people of Nigeria, as well as those of Brazil, Cuba, Haiti, Trinidad, and the United States all have alters or shrines for the family ancestors, and separate shrines for the great Orisa _Vudu. The Yoruba do not have altars or a temple for the Supreme God because they know that such a stupendous, eternal power is too high and too fantastic for man to call down or deal with for petty human needs. So they salute Olorun each morning for controlling the universe, and the then go to worship their ancestors and their Orisa.

EGUNGUN

The worship of ancestors is called “Ariku”, “Egun” or ‘ Egungun” in the Yoruba language. Strictly speaking, an Egungun is a figure dressed as the ghost of a particular family spirit. For when a man dies and is buried after three days, a second funeral is held for his ghost eight days later. This ghost is a spiritualist who has been dressed by a society of spiritualist known as Egbe Egungun ( Egungun Society). The spiritualist is dressed up to look like the dead man or woman, and become possessed buy the spirit of the dead person. The society then escort the Egungun, early on the appointed day, from a grove in the forest to the compound of its descendants, where it is met by its living family. Final wishes, farewells, and blessings are exchanged. Gifts and food are served to the drummers and singers who escort the Egungun, and when they have departed a second funeral celebration is held with much dancing, speech making, and music.Afrikan people have always made a great deal over funerals, spending a lot of money and performing elaborate programs. Death is considered a form of graduation into a higher existence where the spirit receives knew enlightenment before returning to his family as a new baby. Thus, in order for a good family spirit not to be lost in the spirit world, and so that it may use its out-of body powers to aid those left behind, the Yoruba, Like Afrikans everywhere, worship the spirit of their Ancestors with regular offering of food, prayers , parties and

ceremonies. For the Afrikan Amerikans interested in maintaining a close relationship with his family roots and recent dead, the following is a description of a method which can be used.

BASIC ANCESTOR WORSHIP TABLE

Before a shrine to the ancestors can be assembled, several preliminary steps need to occur. First the room should be clean and neat. Once the alter is built it should stay as clean as possible. After the room is in order, it needs to be smudged. Smudging is a process of spiritual cleansing using the smoke from burning leaves. The purpose of the smudge is to clean away any negative influence that might block clear communication with the ancestors. Once an area has been cleaned it is traditional to seal it with herbs and water.The basic and simplest Ancestor worship ceremony consists of laying a table with 9 glasses of clear water, four white candles, at least three plates of food prepared the way the family dead would like it; also some liquor, wine, coffee or other beverage favored by certain of the deceased, and cigars or pipes of tobacco or whatever else the family dead might enjoy. At the rear of the table should be placed the list of names of the family spirits, all of those whose names can be remembered, and beside this list, any pictures that you may have of those who have returned to the spirit world.

Now you are ready to commence the sacred ritual of offering to the spirits of your family.

First: Light the incense and allow a few moments for it to sweeten the air.Second: light all of the candles.Third: Say: We praise the supreme, omnipotent God.We praise all of our honored ancestors who live at the feet of God in the lifetime which is to follow this one.We praise all of our ancestors who were fortunately buried in the soil of Africa.We praise all of our ancestors who died in the Middle Passage.We praise all of the dead of our family whose names are not known.We praise (name of oldest known family ancestor)We praise (name)We praise (name) etc.When you call actual names you must read the list over 3 times. This is so that the spirit can be certain that his name was called, and if it is far away it will be able to follow the sound of your voice.

PRAYER TO OPEN OBI ABATA DIVINATION

Egun/Ori mo pe o,

Ancestors/Ori, I call you,

Egun/Ori mo pe o,

Ancestors/Ori I call you,

Eg/Ori mo pe o,

Ancestors/Ori I call you,

Egun/Ori fun ni mi ire,

Ancestors/Ori, bring me good fortune,

Egun/Ori fun mi ni alaafia,

Ancestors/Ori, bring me well being,

Egun/Ori fun mi ni ilera,

Ancestors/Ori, bring stability to my home,

Egun/Ori fun mi ni Iwa Pele

Ancestors/Ori, bring me gentle character,

Modupe, modupe pupo,

I thank you, I thank you very much,

Ase! Ase! Ase O!

The next prayer is said to invoke the powers of Obi Abata to help ward off negative things from the world of the individual.

Obi ni ibi ikun,

The kola nut averts death,

Obi ni ibi arun,

The kola nut averts sickness,

Obi ni ibi ofo,

The kola nut averts loss,

Ase! Ase! Ase O!

At this time a final prayer is said, an invocation that calls on the divine forces in Heaven to assist one as they cast the Obi Abata.

Akinmoran!

May the divine forces of Heaven assist the diviner on Earth!

Akinmoran!

May the divine forces of Heaven assist the diviner on Earth!

Akinmoran!

May the divine forces of Heaven assist the diviner on Earth!

After this final recitation one may begin casting the Obi to one's Ancestors or to Ori.

If you are not spiritually developed, you may not see the spirits of your family as they arrive, but you may be certain, they are there. They see you, even if you do not see them. Now you announce to them, after you have called the last of the names:

“Spirits, welcome to our humble worship. We offer you these lights so that your spirit may have light and power. We offer this water so that your spirit may be refreshed and purify yourselves. We offer this food and drink so that you may partake of its spiritual essence and grow strong, and so that you will not have to beg for energy in the Kingdom of the Dead. We want you to know that you are special among the spirits because you have descendants who worship you and will not let you be forgotten. Spirit mothers and fathers, brothers and sisters, we know that you now have greater power and greater wisdom than we who are held down by our bodies. We ask that you will come to the aid of your children, and protect us. We beg your help in solving the problems of money, health, and family trouble. We ask that somehow you give us a sign that you are pleased with your children and that you are receiving our worship. Give us a sign that you will help us solve our main problem which is…. (Here you state your personal problem)”When you have finished you conversation with your spirit relatives, you must ask their leave. You may ask them to prepare to return to their spirit world and begin to put out the candles one by one, or you may announce that you are closing, but will leave the lights burning until they burn out. You may then withdraw and retire to your bed. Next morning, clear away the residue of the food. It has been spiritually eaten, and the remains

may be thrown into the garbage or to dogs. Many people ask: “How many times do I have to do this?” The answer, of course, is that you must give respect to your ancestors all your life. The Japanese and the Chinese, as well as the Africans, do it every day, all their lives. Naturally, if you go to your ancestor shrine daily, you do not offer them three full dishes each time. This is for those who only invite the presence of their ancestors once or twice a month. For those who salute their ancestors daily, a small bowl of stew, or rice, or fruit, or mashed potatoes, with water and incense is sufficient. Naturally the longer you worship your ancestors, the more influential they become. As people, the Africans, the Orientals and Hindus owe their great national spirit and world influence to their elaborate ancestor worship.

You now have a basic guide to who the Ancestors are, why it is important to keep constant contact with them, and invocation to call them. Sometimes, however, when you are asking for

their response they may ask for something else. It may be some of the condiments which are kept on their altar (honey, molasses, cigars, beer, liquor, etc,). They may ask for a song or a blood sacrifice. Following is the ritual for making blood ebo to the ancestors.All condiment is gathered. You have already ascertained what animal the ancestors want to eat: hen, rooster, goat, ram. The ancestors eat both male and female animals. The ancestors speak in the odus Oyeku and Alafia. When throwing the shells for the ancestors and Oyekun falls, ask if it comes with ire or osogbo and that will be your answer. So again you have the bird, the condiments – water, honey, palm oil, liquor, cigar, and obi. Begin by sprinkling drops of water on the ground and repeating this litany:“Olodumare ajuba, gbogbo Iku Oluwa ti mbelese Olodumare, iba ara t’Orun.Mojuba (name of the deceased).

After you have called the names of the dead relatives, tell them why you come to make the sacrifice. Inform them what you have for them. Touch yourself with the bird after washing its wings and feet. Position the bird so that you are able to hold it skillfully if no one is helping you. Begin.

Yakinya, yakinya loro, bara yakinya, yakinya loro, bara yakinyaYawese, yawese loro, bara yawese, yawese loro, bara yawese

Iku mi l’orun, iku mi l’orunE – e iku mi l’orunIku mbe laiye, iku mbe laiye

Egun wambi je yin o, Egun wambi je yin oE ya aiye; Egun wambi je yin o

Iku mbe l’orun, iku mbe l’orunE – e Egun mi l’orun.

Gbogbo wambi je, gbogbo wambi jeAkuko (adie) Edumare, gbogbo wambi je.

Ero, ero ko iso iso ero; ero ero ko iso iso ero

Oyin, Oyin isoro Egun, oyin , oyin isoro EgunYa fe ru ko sun l’orun, oyin, oyin isoro Egun

Epo mo fi ro, mo fi ro epo, epo mo fi roFi ro fi ro epo, epo mo fi ro, mo fi ro epo, mo fi ro.

Oti ro ‘le, oti ro ‘le o; oti ro le, oti ro le o

E – e mu koko taba; e – e mu koko taba.

Tuhuhu m’aiye, tuhuhu m’aiyeUm um um um

Eran koko ko mi eran koko ko mi l’aiye, eran koko ko mi eran koko klo mi laiyeEran pupo fun mi eran pupo fun mi laiye.

After all this is done you may sing a chant or several for the Ancestors.

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ANCESTOR WORSHIP AND DIVINATION

All the system of divination that are rooted in Yoruba Ifa are methods of direct communication with Spirit. Each system deals with a very specific Spirit in very structured ways. In order to facilitate clear communication, it is important to know which Spirits are being addressed and to use the appropriate invocation. Ifa teaches that the power to effectively invoke Spirit comes as a result of initiation. The exception to this rule is Egun (ancestor spirits). Everyone is believed to

have the power and the ability to communicate with the spirit of those who have passed beyond this life.Once you have the ancestor shrine in place you are ready to start studying the use of Obi Agbon or four cowries for divination. Ifa tradition teaches that messages from Eguns and/or Orisha can and should be checked against some form of divination.

The Original People of the Cradle of Civilization included people who are now known as the Fon people of Benin (Dahomey), in whose language it is called FA; the Yoruba and Benin Edo of Nigeria, in whose language it is called IFA; and the Ewe of Togo, in whose language it is called AFA. IFA is the oracle god who directed creation, formed the universe, formed the Earth, taught humans about divination, medicine, and language. From the Original People of the Cradle of Civilization knowledge of divination spread to:

• the Arabs of North Africa, who called the process Ilm al Raml (Science of Sand) or Khatt al Raml (Lines in Sand) and who identified FA with the Islamic Prophet Idris;• the Malagasy people of Madagascar, whose version of the process is called Sikidy;• the African people of the USA, West Indies, and South America, where the process is related to Vodou. The word “Vodou,” meaning “sacred,” was borrowed into Haitian Creole from the Fon language of West Africa

History shows us that man’s nature wants to have knowledge of things unknown. The process of divination was established with a man very dark in color, his name was ORUNMILA. He was a man who taught his children this art, he was called The Diviner”. This mysterious man solved any riddles, exposing falsehood, transforming the impossible things into a game. The art that ORUNIMILA found was from Africa, the mother land of all religions.

The OBI ABATA or OBI KOLA was the first series of divination objects, of which is used most often. The OBI KOLA is a fruit that when opened has four segments that could be read in a sequence of 16 ways. The internal parts receive a value, the external another, 4x4 = 16. In the Diaspora the OBI KOLA is substituted with the COCONUT or OBI AGBON. After saying the prayer the 4 pieces of shells are thrown forward, the pieces will be in a line or scattered, you must align the pieces to obtain a message. It’s easy, first bring the one nearest to you and the others pieces forming a line, this is known as an alignment. The first level of access to interpretations of Obi Agbon is through a simple yes/no response to direct questions. When phrasing the question, make sure the best answer will come out with a yes response. To determine the yes/no response requires counting the number of shells that fall Face Up and Face Down. Face Up is commonly referred to as the male side of the shell and it represents the forces of expansion. Face Down is commonly referred to as female side of the shell and it represents the forces of contraction.

Male - Face UpFemale - Face Down

There are five patterns of male and female that may come up during the asking of a question. The Yoruba name for each is as follows:

ALAFIA – (four male sides up) The answer to your question is “Yes”.

When four male sides turn up it is good. There is a blessing of peace. The response to your question is “Yes”. This can be a sign for good Health, Peace and Tranquility and Money blockages being removed. The issue will be resolved without struggle. If one shell sits on another it is a special blessing called “Alafia with Ire”. This layout signifies well-being.

ETAWA – (three male sides up; one female side up) The answer to your question is “Weak Yes” or a “Yes with a Struggle”.

When three males and one female shell come up it the answer is unstable and uncertain or the Spirits are neutral. It could means that your question may become a strong yes with spiritual work or a cleansing. When Etawa falls there may have been a mistake in the divination procedure or the question may need to be reformulated, with the addition of a single suggestion on how to proceed towards effective resolution of the issue. . It is also possible that the topic of questioning is not the topic of true concern. You should always throw the shells again to ascertain the orientation of Etawa this process should continue until there is a clear response to the question. Etawa-Etawa - Yes (persistence and struggle is required)Etawa-Alafia – Yes (an initial struggle will dissolve)Etawa-Ejife – Yes (the struggle will result in the blessing of understanding)Etawa-Oyeku – No (when this combination fall change the line of questioning)Etawa-Okanran – No (confusion and struggle)

EJIFE – (Two male sides up; two female sides up) The answer to your question is a “Balanced Yes”.

When two male shells and two female are turned up it is good. The response to your question is “Yes” The answer comes with a blessing of wisdom. The wisdom will come and sometimes the resolution of the issue requires patience. Ejife is the strongest and most definite answer.If the two male shells fall on each other (touch or lay on each other) it is called “Ire” which is especially good blessing. This is a special sign!

OKANRAN – (one male side up; three female sides up) The answer to your question is a “NO”.

When three female and one male coconut come up the answer to your question is “No”.It suggests a doubtful outcome. This could be due to a misunderstanding of the issues on the part of the person asking the question, due to improper process or procedure. It should be followed by a second throw to ascertain the orientation of Okanran. You should reformulate the question from a different

perspective so that it can be answered. The second question should reflect a slightly different emphasis on procedure.Okanran-Okanran – No (unproductive struggle)Okanran-Oyeku – No (When this combination fall change the line of questioning)Okanran-Alafia – Yes (Emphasis on the second question)Okanran-Ejife – Yes (emphasis on the second question)Okanran-Etawa – very doubtful

OYEKU – (four female sides up) The answer to your question is a “ DEFINITE NO!”

When four female shells come up it is a warning! The answer to your question is “No”. Oyeku represents the ancestors desire to speak more directly on the issue. Remember when Oyeku falls you must wash the shells and end the line of questioning If Oyeku falls twice in a sequence, the question needs to be taken to a higher system of divination. Oyeku carries the possibility of death. That is why the initiated are cautioned to stop divination on the question being asked when Oyeku appears.This is often an indication of witchcraft or dead spirits surrounding the client.

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After the Obi Agbon have been prepared rap them in a white cloth and place them either on or near your ancestor altar. Make sure you have a glass of water and a candle near the altar when you cast the shells. Earth, air, fire and water carry with them the seeds of diversity and harmony and they are the elements that will enhance your communication with Spirit. After your alter is set up, it is not necessary to cast the shells in front of the altar. The altar is made to establish a relationship with the ancestors. Once that relationship is established you carry it with you wherever you go.Before casting the shells to your ancestors you must invoke the ancestors so that they can both guide the divination process and offer input to the interpretation of the throws. There are a number of prayers that can be used for the invocation, the most common prayer of invocation used in Orisa worship is as follow:

Omi tutu,Fresh water, ( sprinkle water on the floor three times)

Ona tutu,freshen the road,

Ilë tutu,Freshen the house,

Tútù Egún, BáBá, YéYé Íwá.

Freshen the ancestor, the Fathers and Mothers of great character.

( move the shells in a counter clock-wise motion)

Ko si ku.May death be no more.Ko si ôfô.May loss be no more.Ko si eyo.May tragedy be no more.Ko si arun.May disease be no more.Ko si fitibo.May nothing be overwhelming.Ko si alopa.May there be no disrespect

(move the shells in a clockwise motion)

Kinkan ma’se (name of elder)I ask for the support of (name of elder – list each elder preceded by the phrase Kinkan ma’se)

Ìbà á se (name of ancestors)I pay homage to (name of ancestors – list each ancestor preceded by the phrase Ìbà se)

Fun mi ni ire.Bring me good fortune.Fun mi ni owo.Bring me abundance.Fun mi ni alãfia.Bring me peace.Fun mi ni ogbon.Bring me wisdom.Fun mi ni agbára.Bring me the power of prayer.Fun mi ni ilera.Bring me stability in my home.Fun mi ni Ifá.Bring me spiritual guidance.(ask your question then touch the shells to the four directions, stating from the top to the bottom, then right to left)

Ire, ire, ire,Good fortune, good fortune, good fortune. (Touch the shells to the center of the mat while saying ire, ire, ire. After the third time let the shells fall from your hand.)

Ase’.May it be so.

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A strong concept in the development and growth of a nation is culture, which is not static but changes. It creates some form of abstract thinking. Ifa divination is an abstract form that induces abstract thinking. I strongly recommend all serious student of Ifa to investigate Awo Obi: Obi Divination in Theory and Practice by Baba Osundiya.; Ifa’s Obi Abata : The Little Oracle that goes a Long Way by Min, Ra Ifagbemi Babalawo or Awo: Ifa and the Theology of Orisha Divination by Awo Fa’Lokun Fatunmbi.

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For the Yoruba, the human being is described as made of the following elements: ARA, OJIJI, OKAN, EMI and ORI. ARA is the physical body, the house or temple of the other components. OJIJI is the human “ghost”, it is the visible representation of the spiritual essence. OKAN is the physical heart; seat of intelligence, of thoughts and action. EMI is associated with breathing, it is the divine blow. When a person experience a physical death, it is said that his EMI has gone.

ORI is the personal Orisa, in all his strength and greatness. ORI is the first Orisa to be praised, because it is the particular representation of individual existence (the real essence of being). He is the one that guides, accompanies and helps the person since before birth, during all life and after death, making reference to his or her walk and assisting in the fulfillment of his or her fate.ORI in Yoruba has many meanings- the literal sense is the physical head, a symbol of inner head (ORI INU). Spiritually, the head as the higher point (or superior) of human body represents the ORI.

ORI is the personal Orisa of each human being, and is more interested in the fulfillment and happiness of each man and woman than any other Orisa. In the same way, more than anyone, ORI knows the needs of the human and is walking through life, in the success and failure, and has the proper resources and all indicators that permit the reorganization of the personal systems that we refer to as SELF.

If the ORI does not sympathize with your cause, that thing that is desiredcannot be given by the Ancestors, the Orisa or even Olodumare.. In the same manner if the character of someone is bad, his choice of fate cannot become reality.

Be realistic. If things are going wrong in your life, before pointing an accuser finger to the witches, spells or friends, examine your own nature. If you have the habit to ill-treat people or not to consider their feelings, don’t look for any happiness or luck in your life, doesn’t matter how successful you may be in your material life. If, on the other hand, you help others and give happiness to them, your life will be full, not only of richness but also of joy and happiness. However, it is definitely easier to change your fate than change your nature.

"ENIYAN KO FE KI ERU FI ASO, ORI ENI NI SO NI", that is, "people don’t want you to survive, but your ORI works for you"

ORI is able to take care of man and ensure him social survival and other relations with life, despite the difficulties he might have. It is ORI that makes us individuals and, consequently, make us different from the others. This difference is of the inner nature and nothing in the physical plane allows us any reference in identifying these differences.

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IWA PELE (Gentle, balanced character) MAAT

IWA RE LAYE YII NI YOO DA O LEJO, that is, - “Your character, on earth, will give sentence against you”.

The development of IWA PELE (gentle and balanced character) will allow us to, one day; become Ancestors, who can intercede on behalf of those who come after us. Only elevated spirits carry the Ase needed to elevate a nation and enlighten the world. Having IWA PELE will elevate and enlighten our spirit. IWA PELE is shown in our behavior. It is the choices we make, when we think nobody is looking.

In a good world, everyone has full knowledge of all things, there is joy everywhere, and, because everyone has inner power, good character, and wisdom, life is without anxiety or fear.People must continue to go to Heaven and return to Earth after death until our world is a good world for everyone. Many good things of Heaven that are not now on Earth will thus be brought to Earth in due course.If you undertake any evil actions, good spirits will turn their backs on you and see to it that you feel the repercussions of your evil actions when you return to Earth after your death.To become good, you must attain wisdom, help those who need help, and forebear from doing anything that might harm the world’s prosperity.

Iwa Pele

Orunmila said, The following are the directions, the full knowledge of everything, joy every time; to live

without any fear of enemy or confusion, without fear of disease or death; loss, witch, wizard, danger of fire or any form of accident; without fear of poverty. One must learn not to steal and create discomfort to the owner or bring disgrace to one’s door and to Olodumare. To refrain from evil deeds or we must go back to the darkness of the world that we shall certainly repay for all that we do. Until we do this, people will continue to travel between heaven and earth.

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Honesty:

According to the ancestors, Honesty means thinking, speaking, and acting in truth without bitterness, deceit, or hidden agendas. Being honest also means being able to recognize our limitations, having the courage to accept our guilt or misdeeds, and the ability to refuse to reap the rewards off of others hard work. Basically you must be open minded, rational, and realistic to yourself, others, and to Olodumare. Ifa says that Olodumare sent human beings into this world to do good and nothing more and this is how human beings will be judged.

Patience:

The Ancestors taught us that patience means perseverance, endurance, and level headedness. Perseverance is the power of showing care and close attention to work or situation that proves difficult or tiring.Endurance is the power of bearing pain or discomfort without complaining. Level headedness is the ability to wait for something calmly for a long time and the ability to control oneself when angered, especially at slowness or foolishness. In Ifa, rushing into things or looking for magical instantaneous solutions to any problem is out of place. One must be patient at all times.

Humility:

The Ancestors taught us that we must never behave as if all our achievements in life were from self-effort alone. We must recognize that all of our achievements are through Olodumare and the deities. No knowledge or power was brought into this world from heaven. We all acquired such knowledge and power through formal observation, imitation, and learning from others. Because of this there is no room for anyone to display arrogance or look down upon others. We all learn from each other and no one is self-taught anything and this is why humility is so important. Each one, Teach one.

Hopefulness:

The Ancestors teach us that being hopeful means having the belief that tomorrow will be better than today. The belief that no matter how bad the present situation may be, it is just temporary and the painful situation will soon give way to peace, joy, gains, and prosperity. Ifa teaches us that we must be hopeful at all times and realize that heaven is home and the world is the market place, so one must

always be prepared to confront obstacles in one’s life and realize that all obstacles can be learning experience and overcame.