In the diaspora of Orishá traditions, the understanding of life, death, and destiny is deeply rooted in the teachings of Odu Ifá. These sacred texts offer guidance on how to live a fulfilling life, emphasizing the importance of community, destiny, and spiritual alignment. However, the topic of suicide is often misunderstood within these traditions. My next newsletter aims to explore the perspectives of Odu Ifá on suicide, its implications on rites of passage, and the broader concepts of life, death, and destiny, with a special focus on the myth of Shango. What is your spiritual perspective on premature death through suicide?
Please elaborate on this topic!! I suffered from crippling depression for over 20 years and was learning Ifa with a Babalawo. He didn’t address it. I was suicidal everyday & nearly died from an attempt. He obviously tried with Ori cleansing and I did a lot of praying but I was thousands of miles away. He couldn’t do much. I was taking medication and in therapy. I wanted scriptures or something to aid me. All I could think to do was look to Obatala and Olodumare. After nine electroshock treatments, I was cured of depression but soured at Ifa. I left & didn’t come back until recently.
I’ve chosen to remain uninitiated but love god and the Orisa. I love my mother’s Yemanja & Oshun.
I hope your post sheds some light on this topic!!!
Thank you for raising this complex and highly relevant topic. My contribution to this newsletter discussion explores a general Ifá perspective. It's important to remember that depression manifests in many ways and requires a case-by-case approach.
Based on my personal experience (without disrespecting other traditions), I believe Ori cleansing alone is insufficient because the roots of depression can run deeper. Here are some causes and related energies I've encountered:
1. Depression: Often linked to childhood traumas (first 5 years) that cause a soul-body disconnect. Rituals involving Babalu Aye, Nanan Buruku, and Obatala can be helpful. Babalu is said to reconnect the soul, Nanan strengthens the body, and Obatala provides the breath of life. However, Ifá divination is crucial because sometimes the cause is unexpected. For instance, I had a client deeply affected by the death of a twin sibling in the womb.
2. Suicidal Tendencies: These can be karmic, linked to the Egbe (destiny group), or stem from disruptions during pregnancy (like the mother considering abortion). These scenarios often involve a "malfunctioning" spiritual connection that hinders the soul's proper incarnation.
Rituals can definitely be beneficial. I've witnessed significant improvements after performing them. However, special care for the Ori and Egbe is necessary, especially for Abiku (spirits said to be reborn repeatedly and die young). These individuals require consistent nurturing and cleansing to maintain balance. Both spiritual and material well-being are essential – reconnecting the person to the joy of living.
Finally, daily rituals connecting with Shango (life force), Obatala (spiritual guidance), and Yemanjá (protector of the Ori) are highly recommended.
This is an interesting question for those in the culture, and also those who are removed/outside of it to contemplate. My understanding of suicide and IFA, has been that it is of great detriment to the Ori, as it delays it's original chosen destiny. However it does not condemn it to a perpetual purgatory, or "hell".
From the teachings I received, it is but a delay, and an opportunity, for correction, as there is an "afterlife" that includes Egbe, ancestors and guides, that may assist in reaching clarity, of what may have gone astray. Not to mention, that if the individual, has loved ones on the earthly plane who are of a spiritual inclination, can help in elevated the spirit, through various, prayers, rituals, ebbo, etc.
This of course is just my humble understanding from my experience yet; I am eager to hear your perspective, as Odu Ifa has many areas, that are too numerous in one lifetime to encompass my immediate understanding. I am a perpetual student and always willing and able to learn.
thank you for sharing your wisdom. I will try to give some personal and subjective insights into this complex matter.
Distinguishing Normative and Relative Teachings in Ifá
Over the years, I've encountered many teachings, beliefs, and rituals within Ifá that lack a clear foundation or direct answer in the Odu Ifá scriptures. For me, it's particularly interesting and relevant to distinguish between core beliefs and practices that are more time-bound, location-specific, or situational.
The Silence of Ifá on Premature Death
This distinction becomes especially relevant when considering the topic of premature death. Despite having researched a vast archive of over 100,000 revelations and myths, I've found very little on the subject. Therefore, interpreting Ifá's "silence" on this topic is crucial. While I'll discuss a key myth related to it in a future newsletter, here are some initial thoughts:
The Yoruba View of Guilt and Destiny
The Yoruba tradition fundamentally lacks the concept of guilt and punishment. While the nine worlds of Oyá might resemble a purgatory, the concept differs significantly from Christian beliefs.
Regarding the fulfillment of destiny, we can perhaps interpret Ifá to suggest that all premature deaths, including Abiku children or those caused by unhealthy lifestyles, represent unfulfilled potential rather than a predetermined fate. The concept of a fixed destiny likely arose due to later Christian influences.
Historically, the Odu might be better understood as a roadmap or journey, with emphasis on the path itself rather than a final destination. Ifá doesn't explicitly discuss destiny; some even say destiny is earned through merit rather than something preordained.
Interpreting the Lack of Guidance as a Cause
One interpretation I find compelling is that knowing your destiny involves knowing your next step. Suicide, then, can be seen as a failure to find that next step. It reflects a lack of balance and, importantly, spiritual guidance.
The Impact of Suicide on the Soul's Journey
While we likely all agree that suicide impacts a soul's future spiritual development, the exact consequences remain unclear. This ambiguity might suggest the answer is relative rather than absolute. In some cases, it could lead to another incarnation, while in others it could have different consequences.
Based on my experiences with divination and rituals, I can say that suicide in a past life can have a significant impact on the current one.
I'm eager to learn from others and hear your thoughts on this topic, particularly regarding the interpretation of the upcoming newsletter's myth.
Thank you for this insightful perspective, I look forward to reading the next newsletter.
As an aside:
I was raised in the Cuban/Caribbean Lucumi IFA tradition, that incorporates a spiritualism/espiritismo/Christian aspect to the Yoruba tradition, so, to confirm as you mentioned it was influenced by the Christian faith.
My maternal, great, great, grandfather was Yoruba, brought to Puerto Rico during the Atlantic slave trade by the Spaniards, and my paternal great, great grandfather was Congolese. My paternal grandmother was Taino/Ghanaian, and paternal grandfather a Portuguese/Spaniard. These three race of people, African, Indigenous, and European definitively influenced Lucumi Ifa in an impactful way that veered off traditional Yoruba culture; much was lost.
In regards to suicide, In my former practice I'd found most helpful of all spiritualism/necromancy, as a way to investigate a spirits journey, it's current condition, and how it influenced a families wellbeing or lack there of.
Ifa of course has been of great value bestowing it's knowledge and wisdom to confirm through divination the accuracy of that spirits information.
Now, I wonder if an individuals particular Odu of birth, ( Witness's included) would divulge more about the Ori's choice to depart before it's self appointed time, due to some type of "spiritual enlightenment" i.e. spontaneous human combustion, the end of a karmic cycle, verses perhaps influences created by ibi. (aka) Osogbos?
Is it possible, an individual could just decide to end their spiritual contract early, due to being called back home by Egbe? These compatriots of heaven have been known to beckon their loved ones back home, sometimes, and unfortunately by any means necessary.
I understand some Odu's may elude to a particular proclivity towards suicide due to some personal compulsion, high risk behaviors or flaw, that could be catalyzed, by as you mentioned lack of spiritual/ or basic common sense guidance.
Thank you again Baba Tilo for creating this space for insightful dialog. As a metaphysician, I am in constant search of the esoteric meaning of Odu, and how to gain clarity within it's wonder and wisdom.
Thank you for sharing your thoughts on this topic. I truly appreciate these cross-cultural exchanges facilitated by new media. It's fascinating to see how traditions influence each other, both personally and within their own structures. I recently read a historical analysis of Kimbanda's roots in Brazil, which emphasized the importance of recognizing these interconnected influences rather than seeking a single origin story.
Growing up in Brazil, I've found combining traditions very beneficial. While Kimbanda in Brazil shares similarities with Cuban practices, I utilize elements and rituals from both in my work. The key lies in understanding how to use them in a complementary way, avoiding a simple amalgamation. I view all these traditions as existing under the umbrella of Orisha (Vodun, Nkisi) guidance, yet maintaining their distinct identities.
Regarding your points, the Ifá oral tradition generally believes that lifespan is predetermined. While you can't extend it, bad choices can lead to an untimely death. An Odu might reveal someone as Abiku, prone to depression or suicide, but suicide itself is never seen as destiny. It's rather seen as a challenge to overcome, the root cause being the true issue to address. The Ori would never choose suicide.
Ancestry does indeed play a strong role in many aspects of life, including mental health. I use both the Odu and an ancient Arab geomancy technique (Al Raml, exported to Africa and forming the basis for Nigerian Ifá and Malagasy Sikidi) to delve into these root causes. This geomancy provides deep insights, and I've found it valuable to integrate this analysis (along with rituals within the traditions' framework) when dealing with psychic disorders.
Simply cleansing the Ori is rarely enough. We need to delve deeper, understand the root causes, and restore balance. It's a more complex process than just cleansing or making basic offerings.
Please elaborate on this topic!! I suffered from crippling depression for over 20 years and was learning Ifa with a Babalawo. He didn’t address it. I was suicidal everyday & nearly died from an attempt. He obviously tried with Ori cleansing and I did a lot of praying but I was thousands of miles away. He couldn’t do much. I was taking medication and in therapy. I wanted scriptures or something to aid me. All I could think to do was look to Obatala and Olodumare. After nine electroshock treatments, I was cured of depression but soured at Ifa. I left & didn’t come back until recently.
I’ve chosen to remain uninitiated but love god and the Orisa. I love my mother’s Yemanja & Oshun.
I hope your post sheds some light on this topic!!!
Alafia!
Oluwabenga
Dear Jen or Oluwabenga (whichever you prefer),
Thank you for raising this complex and highly relevant topic. My contribution to this newsletter discussion explores a general Ifá perspective. It's important to remember that depression manifests in many ways and requires a case-by-case approach.
Based on my personal experience (without disrespecting other traditions), I believe Ori cleansing alone is insufficient because the roots of depression can run deeper. Here are some causes and related energies I've encountered:
1. Depression: Often linked to childhood traumas (first 5 years) that cause a soul-body disconnect. Rituals involving Babalu Aye, Nanan Buruku, and Obatala can be helpful. Babalu is said to reconnect the soul, Nanan strengthens the body, and Obatala provides the breath of life. However, Ifá divination is crucial because sometimes the cause is unexpected. For instance, I had a client deeply affected by the death of a twin sibling in the womb.
2. Suicidal Tendencies: These can be karmic, linked to the Egbe (destiny group), or stem from disruptions during pregnancy (like the mother considering abortion). These scenarios often involve a "malfunctioning" spiritual connection that hinders the soul's proper incarnation.
Rituals can definitely be beneficial. I've witnessed significant improvements after performing them. However, special care for the Ori and Egbe is necessary, especially for Abiku (spirits said to be reborn repeatedly and die young). These individuals require consistent nurturing and cleansing to maintain balance. Both spiritual and material well-being are essential – reconnecting the person to the joy of living.
Finally, daily rituals connecting with Shango (life force), Obatala (spiritual guidance), and Yemanjá (protector of the Ori) are highly recommended.
I hope this adds value to the discussion. Ashé!
Baba Tilo
Thank you so much, Baba! Just this bit has made me feel validated! Blessings to you! 💖
Aboru Aboye Baba Tilo,
This is an interesting question for those in the culture, and also those who are removed/outside of it to contemplate. My understanding of suicide and IFA, has been that it is of great detriment to the Ori, as it delays it's original chosen destiny. However it does not condemn it to a perpetual purgatory, or "hell".
From the teachings I received, it is but a delay, and an opportunity, for correction, as there is an "afterlife" that includes Egbe, ancestors and guides, that may assist in reaching clarity, of what may have gone astray. Not to mention, that if the individual, has loved ones on the earthly plane who are of a spiritual inclination, can help in elevated the spirit, through various, prayers, rituals, ebbo, etc.
This of course is just my humble understanding from my experience yet; I am eager to hear your perspective, as Odu Ifa has many areas, that are too numerous in one lifetime to encompass my immediate understanding. I am a perpetual student and always willing and able to learn.
Modupue Baba.
Dear Brenda,
thank you for sharing your wisdom. I will try to give some personal and subjective insights into this complex matter.
Distinguishing Normative and Relative Teachings in Ifá
Over the years, I've encountered many teachings, beliefs, and rituals within Ifá that lack a clear foundation or direct answer in the Odu Ifá scriptures. For me, it's particularly interesting and relevant to distinguish between core beliefs and practices that are more time-bound, location-specific, or situational.
The Silence of Ifá on Premature Death
This distinction becomes especially relevant when considering the topic of premature death. Despite having researched a vast archive of over 100,000 revelations and myths, I've found very little on the subject. Therefore, interpreting Ifá's "silence" on this topic is crucial. While I'll discuss a key myth related to it in a future newsletter, here are some initial thoughts:
The Yoruba View of Guilt and Destiny
The Yoruba tradition fundamentally lacks the concept of guilt and punishment. While the nine worlds of Oyá might resemble a purgatory, the concept differs significantly from Christian beliefs.
Regarding the fulfillment of destiny, we can perhaps interpret Ifá to suggest that all premature deaths, including Abiku children or those caused by unhealthy lifestyles, represent unfulfilled potential rather than a predetermined fate. The concept of a fixed destiny likely arose due to later Christian influences.
Historically, the Odu might be better understood as a roadmap or journey, with emphasis on the path itself rather than a final destination. Ifá doesn't explicitly discuss destiny; some even say destiny is earned through merit rather than something preordained.
Interpreting the Lack of Guidance as a Cause
One interpretation I find compelling is that knowing your destiny involves knowing your next step. Suicide, then, can be seen as a failure to find that next step. It reflects a lack of balance and, importantly, spiritual guidance.
The Impact of Suicide on the Soul's Journey
While we likely all agree that suicide impacts a soul's future spiritual development, the exact consequences remain unclear. This ambiguity might suggest the answer is relative rather than absolute. In some cases, it could lead to another incarnation, while in others it could have different consequences.
Based on my experiences with divination and rituals, I can say that suicide in a past life can have a significant impact on the current one.
I'm eager to learn from others and hear your thoughts on this topic, particularly regarding the interpretation of the upcoming newsletter's myth.
Ago, ato, Baba,
Thank you for this insightful perspective, I look forward to reading the next newsletter.
As an aside:
I was raised in the Cuban/Caribbean Lucumi IFA tradition, that incorporates a spiritualism/espiritismo/Christian aspect to the Yoruba tradition, so, to confirm as you mentioned it was influenced by the Christian faith.
My maternal, great, great, grandfather was Yoruba, brought to Puerto Rico during the Atlantic slave trade by the Spaniards, and my paternal great, great grandfather was Congolese. My paternal grandmother was Taino/Ghanaian, and paternal grandfather a Portuguese/Spaniard. These three race of people, African, Indigenous, and European definitively influenced Lucumi Ifa in an impactful way that veered off traditional Yoruba culture; much was lost.
In regards to suicide, In my former practice I'd found most helpful of all spiritualism/necromancy, as a way to investigate a spirits journey, it's current condition, and how it influenced a families wellbeing or lack there of.
Ifa of course has been of great value bestowing it's knowledge and wisdom to confirm through divination the accuracy of that spirits information.
Now, I wonder if an individuals particular Odu of birth, ( Witness's included) would divulge more about the Ori's choice to depart before it's self appointed time, due to some type of "spiritual enlightenment" i.e. spontaneous human combustion, the end of a karmic cycle, verses perhaps influences created by ibi. (aka) Osogbos?
Is it possible, an individual could just decide to end their spiritual contract early, due to being called back home by Egbe? These compatriots of heaven have been known to beckon their loved ones back home, sometimes, and unfortunately by any means necessary.
I understand some Odu's may elude to a particular proclivity towards suicide due to some personal compulsion, high risk behaviors or flaw, that could be catalyzed, by as you mentioned lack of spiritual/ or basic common sense guidance.
Thank you again Baba Tilo for creating this space for insightful dialog. As a metaphysician, I am in constant search of the esoteric meaning of Odu, and how to gain clarity within it's wonder and wisdom.
Modupe'
Iya Brenda
Dear Iya Brenda,
Thank you for sharing your thoughts on this topic. I truly appreciate these cross-cultural exchanges facilitated by new media. It's fascinating to see how traditions influence each other, both personally and within their own structures. I recently read a historical analysis of Kimbanda's roots in Brazil, which emphasized the importance of recognizing these interconnected influences rather than seeking a single origin story.
Growing up in Brazil, I've found combining traditions very beneficial. While Kimbanda in Brazil shares similarities with Cuban practices, I utilize elements and rituals from both in my work. The key lies in understanding how to use them in a complementary way, avoiding a simple amalgamation. I view all these traditions as existing under the umbrella of Orisha (Vodun, Nkisi) guidance, yet maintaining their distinct identities.
Regarding your points, the Ifá oral tradition generally believes that lifespan is predetermined. While you can't extend it, bad choices can lead to an untimely death. An Odu might reveal someone as Abiku, prone to depression or suicide, but suicide itself is never seen as destiny. It's rather seen as a challenge to overcome, the root cause being the true issue to address. The Ori would never choose suicide.
Ancestry does indeed play a strong role in many aspects of life, including mental health. I use both the Odu and an ancient Arab geomancy technique (Al Raml, exported to Africa and forming the basis for Nigerian Ifá and Malagasy Sikidi) to delve into these root causes. This geomancy provides deep insights, and I've found it valuable to integrate this analysis (along with rituals within the traditions' framework) when dealing with psychic disorders.
Simply cleansing the Ori is rarely enough. We need to delve deeper, understand the root causes, and restore balance. It's a more complex process than just cleansing or making basic offerings.
Ashé, and may your day be blessed!
Baba Tilo