24/11/2020
Ifa and analysis of psiqué.
Ifa words come from metaphysical principles of Odus and from the study of the metaphorical language of Ese. Both these possibilities interrogate the depth of human soul, like a progressive anabatic search. Every time an Odu is cast, there the travel to the depth of human unconscious starts. The idea is close to psycho-analytic ideas, to bring to consciousness what is unconscious. Ifa concept of Ori includes the sense of dissociation between conscious and unconscious when it comes to the definition of Ori Inu. Iwa pele seems to originate from the possibility to correct dystonic alterations into Ori. The congruence between Ori and Iponri seems to confirm the idea our character is perfect when a topic balance between our inner emotional, instinctual, creative and rational exigences and needs is reached. To do this we have to deal with the necessity of sacrifice. In fact, we have to sacrifice our preconceived thoughts, our bonds to an immobile and comfortable life, our comfort zone, to obey Ifa’s declarations. These declarations are the ways we may start to align conscious and unconscious differences at least until a model of some topic balance where discrepancies are maintained only to ensure the necessary inner force to deal with life. All this interactive world is under control of a superior agent which comes from the universal depth (Ela), sort of powerful Unconscious that opens His doors to make the Ifa adept conscious of certain truths. However, this possibility is related to a certain amount of unconscious journey of Ela information the same moment an altered state of consciousness (Ela possession) is needed to open the doors of communication between the earthy vessel and the Spirit of Ifa. It means the priest may receive pure universal mind information, but he will always deform that a bit, due to the necessary fact his personal unconscious is invaded by a metaphorical and symbolic adorcistic information. From a certain point of view this situation is very close to the concept of transfer and contra-transfer, coming from modern psychanalysis. Priests may transfer their emotions and needs over the client the same moment they receive the universal information. Obviously, this process may be conscious or unconscious so both these mechanisms may shape the Ifa words in different ways into the mind of whom, by definition, should only be a passive vessel of communication. For sure, the priest should study his own sentiments and expectation over the client as those sentiments and expectations may indicate the personal sentiments and expectation toward Ifa. The idea of “twinning” is essential in Ifa divination, as priest and client’s Ori are necessarily connected through the inevitable triangulation among these two points and Ifa per se. In other words, while Ifa informs about the client, the priest may react toward Ifa and toward the client with some form of transfer and contra transfer reaction. This situation is made even more complex for the fact the client may transfer his/her unconscious desires to the priest (and the priest may contra transfer this unconscious information). For example, if the Ifa adept is not well balanced, the presence of an authoritative client may deform Ifa information as the priest transfers his conflicting feelings of some paternal repression over the client itself. Or, if the client is a lovely woman, the priest may transfer some personal sentimental frustration. Ifa Divination is a complex matter. It is not the essential key to know thousands of Ese by heart. It is essential to know one’s own heart before to start dealing with this delicate task. And to know one’s heart is not simple. That is the reason why twinning divination should be performed and the priest should always self-analyse through self-divination in order to be sure he is interpreting all these transfer and contra transfer possibilities the right way.
