Four DaysThink of a major intersection you know. Visualize the relentless flow of cars, buses, bikes and pedestrians, moving in all directions. Consider where all the travelers come from and where they go. The possibilities are endless. According to Yorùbá theology, the potential of the crossroads is born out of èjiwàpò (twoness), hence the saying; “tako, tabo, èjiwàpò” (male, female, in together in twoness). Like the crossroads, the union of man and woman produces exponential growth with infinite potential.
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Four Directions

Each of the four cardinal points – North, South, East and West – embodies a transformative principle of ajo laiye (life’s journey). These principles include birth, life, death and afterlife. Consequently, Yorùbá ritual drama continually reinforces the understanding that wherever these principles intersect, possibilities increase, awareness expands and we become conscious of Olódùmarè(God) at work. As devotees, our greatest imaginable challenge is to remain sensitive to the full range of these possibilities, especially as we perform rituals and ceremonies. Otherwise, the ritual without the awareness is just an empty formality, lifeless and impotent.
One of our most significant assets for keeping sustained spiritual alertness is through hearing and telling the sacred stories of Odu Ifa. In the many aphorisms of Ifa we find the symbolic language spiritual communication. Although each story is significant, the stories of origin are of particular importance. In them we have the opportunity to look back and rediscover the context for how certain traditions came about and what they mean to our present existence. In short, the stories of origin place us in the timeless space of sacred consciousness and in that way, give rituals meaning. One such story is that of how Obàtalà led the first expedition from heaven to earth.
In the beginning, when Obàtalà first traveled to the earth, he brought the principles of Existence from heaven contained in the Igbá Ìwà (Calabash of Existence) and placed them on the four cardinal points. In four phases, other òrìsàs joined him in the creation process. Each òrìsà was thereby made “owner” of one of the four days of Existence, and the “governor” of the energy contained therein;
• Ojo Obàtalà/Osé: Obàtalà’s day
• Ojo Awo/Ifá: Ifá’s day
• Ojo Ogún: Ogún’s day
• Ojo Sàngó/Jakuta: Sàngó’s day
Generally speaking, a devotee refers to the holy day of her patron òrìsà as ojo osé (day of osé). It was Ifá that revealed to Obàtalà that there would be color associations, symbolic emblems, taboos, tutelary divinities and priestly rites particular to each of the four original days. Ifá devotees gather to celebrate, share food, pray and consult the oracle every 4th day. This ritual is called “Osé Ifá”. At dawn, the family begins cleaning the shrine and saluting the ancestors and the òrìsà, chanting oríkìand making offerings. Aesthetically, the shrine, chants and offerings are beautiful and inspirational to all who experience them, especially the divinities. Emotionally, chanting the oríkì evokes feelings of great pride, a sense of belonging and a heightened awareness of life’s journey. Of equal importance, the oríkì also validate the devotees’ faith by explicitly citing how each divinity is uniquely qualified – if not obliged – to guide and protect his or her “children” when we plead for assistance.
Osé Ifá is fundamental Yorùbá spiritual conditioning. In the same way that a musician’s performance absolutely depends on practice, so must a devotee prepare herself to carry out her spiritual mission. Osé Ifá increases mental, emotional, and spiritual capacity. Osé Ifá builds stamina, develops discipline and reinforces the devotees’ connection to the spirit world. The teachings shared during Osé Ifá sharpen the mind and soften the heart. In this way, Osé Ifá encourages the devotee to continually align herself with the will of Olódùmarè as it flows from heaven to earth and back.
If you are in the San Francisco Bay Area, please join us to celebrate the Good Spirit. Call Baba Obáfémi at 510.485.2336 for details.
One of our most significant assets for keeping sustained spiritual alertness is through hearing and telling the sacred stories of Odu Ifa. In the many aphorisms of Ifa we find the symbolic language spiritual communication. Although each story is significant, the stories of origin are of particular importance. In them we have the opportunity to look back and rediscover the context for how certain traditions came about and what they mean to our present existence. In short, the stories of origin place us in the timeless space of sacred consciousness and in that way, give rituals meaning. One such story is that of how Obàtalà led the first expedition from heaven to earth.
In the beginning, when Obàtalà first traveled to the earth, he brought the principles of Existence from heaven contained in the Igbá Ìwà (Calabash of Existence) and placed them on the four cardinal points. In four phases, other òrìsàs joined him in the creation process. Each òrìsà was thereby made “owner” of one of the four days of Existence, and the “governor” of the energy contained therein;
• Ojo Obàtalà/Osé: Obàtalà’s day
• Ojo Awo/Ifá: Ifá’s day
• Ojo Ogún: Ogún’s day
• Ojo Sàngó/Jakuta: Sàngó’s day
Generally speaking, a devotee refers to the holy day of her patron òrìsà as ojo osé (day of osé). It was Ifá that revealed to Obàtalà that there would be color associations, symbolic emblems, taboos, tutelary divinities and priestly rites particular to each of the four original days. Ifá devotees gather to celebrate, share food, pray and consult the oracle every 4th day. This ritual is called “Osé Ifá”. At dawn, the family begins cleaning the shrine and saluting the ancestors and the òrìsà, chanting oríkìand making offerings. Aesthetically, the shrine, chants and offerings are beautiful and inspirational to all who experience them, especially the divinities. Emotionally, chanting the oríkì evokes feelings of great pride, a sense of belonging and a heightened awareness of life’s journey. Of equal importance, the oríkì also validate the devotees’ faith by explicitly citing how each divinity is uniquely qualified – if not obliged – to guide and protect his or her “children” when we plead for assistance.
Osé Ifá is fundamental Yorùbá spiritual conditioning. In the same way that a musician’s performance absolutely depends on practice, so must a devotee prepare herself to carry out her spiritual mission. Osé Ifá increases mental, emotional, and spiritual capacity. Osé Ifá builds stamina, develops discipline and reinforces the devotees’ connection to the spirit world. The teachings shared during Osé Ifá sharpen the mind and soften the heart. In this way, Osé Ifá encourages the devotee to continually align herself with the will of Olódùmarè as it flows from heaven to earth and back.
If you are in the San Francisco Bay Area, please join us to celebrate the Good Spirit. Call Baba Obáfémi at 510.485.2336 for details.