To the ARM supporters, and ARM

Dear Animal Recovery Mission and Supporters

I’ve been asked by others in my spiritual community to weigh in on the claims and charges made by your leaders against two religions: Lucumí (you know it as Santeria) and Palo Mayombe. I’m not qualified to speak on behalf of Palo Mayombe, and because of my relatively short period of time in this religion (14 years as a priest of Obatala and close to 30 years as an adherent) I’m loathe to speak at all. There are much older heads who should be speaking. But, I’m not one to keep my mouth shut against gossip and false witness.

First, my background: I come from a small, rural farming town that serves as the entrance to the Northern Neck of Virginia. I was raised on land that was once a huge farm, but farming ended about the time I was born in the 1960s. I grew up in a rural environment where we raised chickens, pigs, and other animals (and we slaughtered them and we ate them) and where we had what we called a “garden” but was practically a miniature farm itself. We harvested. We burned fields. We canned. We cut wood. We had wood stoves and outhouses (although we did get indoor plumbing). We bred, raised, and slaughtered animals. I think I saw my first chicken head cut off when I was 4, and my first pig butchered when I was 6. I’m not your typical practitioner of this faith. I come from both a Christian and Jewish household, but was raised in an environment in which other things were taught as well. But I am white. My family has been in this country since the 1600s (well, my mother’s father’s side of the family anyway). I am well established . . . in this country . . . and I bet my claim to U.S. citizenship goes back much, much farther than most of yours. Yet you call for all of us who practice Lucumi (Santeria) to be shipped back to “our countries.”

At least my deportation won’t cost you much – just a bus ticket back to Virginia.

I wanted to comment on ARM’s Facebook page, but two years ago they were trying to start a campaign against the Lucumí faith. They put up several pictures of dogs that did not have their heads. They made it seem they had found a “Santeria dumping site” where several dogs were left headless, to decompose. When I saw these pictures I recognized them as roadkill. Living in the country we often saw feral dogs (or poorly kept pets) on the side of the road, dead and decomposing because they were hit by a car and left to die. Yes, it’s sickening to the heart. I love dogs. But that’s what people used to do in the country. And they do it here, too. I examined each picture closely; there was nothing there to be recognized as part of a Lucumi sacrifice (first – we don’t sacrifice dogs). When I realized that all the pictures presented were of one dog, obviously roadkill, I made a stink about it to both the Miami Times reporter who reported the story, and I raised a stink about it on ARM’s page. All I had to do was turn the pictures to see that not only was it the same dog carcass (sometimes repositioned for the shot), but all the vegetation around the dog’s body was the same. I pointed this out. I was blocked and banned from the page. So here I am, writing a blog that I hope you will read.

ARM is preparing a case for the Supreme Court. They write on their post, “ARM investigators are now building a case for the US Supreme Court to outlaw all animal sacrifice for religion!” Don’t believe that. It’s a lie. They simply CANNOT do that. No one can present a case directly to SCOTUS. No court in this country, not even a lower court, can write a law to outlaw animal sacrifice. It shames me that any U.S. citizen could be so gullible to fall for such a thing – but I do need to admit, some of our own priests have fallen for this lie and are going insane over it! No court in this land can make a law. No court in this land can outlaw something. Only the legislative branches of government can write and pass a bill into a law. That’s it. That’s the only way. And I’m sorry to say that most legislatures at any level would be loathe to try such a thing, since SCOTUS already ruled that there can be no law regarding animal slaughter from a religious standpoint alone. So you either have to outlaw all forms of slaughter . . . or no forms of slaughter. Take your choice.

You may not like that cold hard fact, but it’s true. ARM has lied to you. First a bill would have to be written. And then a law would be made. And then someone would have to test that law by getting arrested for it. They would have to fight at the local court level; if they lose, the higher court level; and if they lose there, they would have to petition SCOTUS for a review. Now – what lawmaker in his right mind is going to write a law against a SCOTUS ruling? And what lower court judges are going to rule against a SCOTUS ruling?

Now, for the big lie. I recognize one of those pictures from about five years ago. I can’t remember where I saw it, but I saw it, and I used google images to try to find its source on the internet. Unfortunately, I failed. Now there are two other pictures there that I’ll admit I’ve never seen before – but the one of the men pulling the dog apart by its legs and ropes, that’s not an image you would see and forget. I can’t prove they’re using someone else’s picture from another place and time because I can’t find the original, but because of my past with ARM, I know they are not beyond misrepresenting their photographs to evoke the emotions they feel they need.

They need you to be upset with us so they can generate more cash. The very last sentence of each post asks for your support, and sends you to their webpage where you can offer your “support.” It reads, “Please support these and other undercover operations at [their website].” And that takes you to a page with a really big DONATE button.

People: I’m against animal cruelty. I love dogs. I love cats. I love horses. It breaks my heart that anyone would hurt a companion animal. With that said, I eat. You eat. We all eat. Life feeds on life. Yes, I sacrifice animals: chickens, roosters, rams, goats, guinea hens, and pigs. But unless I’ve used those animals in a cleansing ceremony to save a human life, I clean, skin, pluck, quarter, and cook. And if you haven’t tasted fresh meat (that stuff in the grocery store is kind of old by the time it gets to you), you haven’t eaten. It’s delicious.

So focus on what is important: animal cruelty. If you support ARM, demand facts. Demand documentation. There’s so much out there about what we do and what we don’t. You don’t need to sensationalize or lie about us. Not everyone is going to like what we do. But right now your emotions are being played to – and you’re being taken to a ride.

This weekend I’m having a barbecue. I’m serving barbecue chicken and pork. And wouldn’t you know it – this is all meat that was first sacrificed to the orishas. They eat; we eat. If you’re in my neighborhood, feel free to stop by for a real down-home, made from scratch meal.

Best:

Ochani Lele

Online Consultations

Many are asking about the possibility of having an online consultation with me. These are done using gotomeeting.com. While you can call in for your reading using your smart phone, I will be online in a room generated by the service. This allows me to have my hands free to work the diloggún, and it allows me to generate a recording of your session for your personal archival needs. The cost/derecho of this service is $50.00, and is expected at the time you book your appointment. If I need to cancel an appointment due to emergency circumstances, I will rebook with you as soon as possible. If you need to cancel due to emergency circumstances, I will rebook with you as soon as possible; however, you are only given one chance to rebook before your appointment is lost for good. A no-call/no-show for your consultation results in the total loss of your appointment. In all circumstances, no refund is offered or given; appointments, once made, must be kept or lost. Consultations are done during the following hours, no exceptions made:

Sunday: 9:00 AM to Noon, Eastern Standard Time.

Monday: 10:00 AM to 3:00 PM, Eastern Standard Time.

Tuesday: 12:00 Noon to 2:00 PM, Eastern Standard Time.

Wednesday: 11:30 AM to 1:30 PM, Eastern Standard Time.

Thursday: 9:30 AM to Noon or 3:00 PM, Eastern Standard Time.

No more than two appointments are made each day. It is rare that I have an appointment open the week you contact me; rarer, still, that I have one the same day. Normally appointments have to be booked at least two weeks in advance. Please know that if these days and times DO NOT WORK FOR YOU – I’m not the reader for you. I realize those with a gift have a responsibility to use that gift; however, those with a gift also need rest, sleep, and recreational time. I do manage a full course-load during the week and I do have family and friends of my own with whom I need to spend time.

Keeping these days and times in mind, if you’d like to make an appointment, please contact me through Facebook or at bstuartmyers@gmail.com. Thank you so much.

Raw, Uncensored, Written in 15 Minutes

This is a response I wrote to one of my posts on Facebook regarding the viral Nazi salute made by Birgitt Peterson. I thought it deserved to be a blog. It’s an unpolished rambling, but it exposes so much of what I feel at an open, raw level . . . I thought I’d post it as it is, with all its flaws. It is in response to this news article:

Trump supporter explains what led to ‘Heil, Hitler’ salute at canceled Chicago rall

“Nobody knows what lies at the heart of the ñame except the knife that cuts it.” Unle Ogundá. The knife is cutting into many hearts, and we can see what is there.

 “The sheep who associates with the wolf has nothing to eat: The wolf eats the sheep’s food, and the sheep as well.” Unle Ogundá. So many of us are sheep, and we are associating with wolves. And then we wonder why we starve; we wonder why we are eaten.

Regarding this woman: her explanation is not an apology; her explanation has too many historical faults to be real; and she shows no shame for what she has done. This is typical of those caught in a lie. Remember: statistically, the first time you meet a stranger they tell you at least 1 to 3 lies in the first 10 minutes. That goes for everyone – not just the person you meet. The entire nation just met her in these interviews. If we follow the law of statistics, she’s told at least one lie. Figure it out for yourself.

My words here won’t be very eloquent because I just woke up and have TONS of things to do before divination classes begin today. Please don’t get too caught up in the words I use – try to understand my intentions in writing this. Even now, I admit everything going on confuses and conflicts me.

There is a good side to all of this, if you want to find a good side in this bullshit. There is a real energy sweeping the country, one of hatred that is flipping our collective unconscious and nation’s genius into a very dark and brutal place. But with that something has happened that wasn’t expected by those who engineered this social experiment, both practically and magickally – it has exposed the true faces of hatred among us, and we are finding that those faces . . . are us. It’s me. It’s you. It’s your neighbor. It’s in your family, you neighborhood, your ilé ocha, your church, your priests, your heroes, your icons, and your government. It’s everywhere.

“Today the victim is the melon; tomorrow the victim is the melon.” Obara Meji. We are all victims here, even the ones being swayed by this energy of hate.

“If you remain silent, you will not have to watch what you say.” Obara Meji. Those who have engineered the social experiment weren’t planning this backfire of their work, and this is the wave we need to ride, folks. People aren’t watching what they say. Like this woman in the picture, they are moved to blind action by the energy, and their own words and actions are betraying their true feelings.

But until we realize what our true feelings are, we can’t work to fix them. We can’t work to change. And we are in a period where we should see . . . we should know . . . we need to change. First, as individuals, and then as a nation. We’re not great. We’ve never been great. We weren’t great when we massacred Native Americans. We weren’t great when we instituted slavery. We weren’t great when we wrote the original Constitution: the 3/5 clause and all that. We weren’t great when women were denied the right to vote. We weren’t great during emancipation (it was done for economic reasons, not for the right reasons). We weren’t great with segregation. We weren’t great with Neo Colonialism in Latin America. And we still aren’t great. Maybe one day we will be. This entire country is one huge failed social experiment, in so many ways.

Do NOT believe what people say. Believe what they do. Harsh energies are being unleashed here, and people are acting in hate. Later they might retract and say, “Such was not my intention,” but their intentions when they acted cannot be erased.

Right now I have so much hate in my heart it’s unreal. I HATE that more blacks have been killed by our nation’s police force than died in the Egyptian revolutions. I HATE that my friends and some of my family have to fear for their lives when they leave their homes, and some have to be fearful in their homes. I HATE that I fight my own nature – being raised in the rural areas of Virginia I was raised on the belief that whites were superior and all other ethnicities were inferior. I hate that even now, there are moments when my own upbringing (and I’m not referring to my family or blood here – I’m referring to the entire “cultural village” that raised me, from friends, neighbors, and even the educational system) takes over and I find myself feeling superior to those who, in truth, are no different than me. I even HATE my own reverse racism where I try to OVERCOME what has been programmed in me, where I neither want nor like having white friends simply because I feel the need to divorce myself from the past and immerse myself in those who society taught me were inferior.

If I hate all this in myself, imagine how much these openly racist assholes must hate themselves, at least on some level. Or maybe they just hate being outed? I don’t have any answers.

What I do know is this: we are in a dangerous time. What I do know is this: everything you are seeing has been engineered and planned. And what I do know is this: 20 years from now when people are REALLY looking into the history of what happened here, when writers and authors and students and professors and political analysts and historians are interpreting this point in our history, these words, your words, these pictures, these names – they’re all going to be remembered. And when your children, your grandchildren, and your great grandchildren ask you about what YOU were doing during this period . . . well . . . what will you tell them?

I’m done rambling. I hate discussing politics on my page. But this goes beyond political. It is spiritual, and not everything spiritual is beautiful.

Food as ebó

One of my students wrote to me today asking, “Why do you promote the usage of food, especially cooked food, before the usage of èjebalè orisha or èjebalè egun as ebó?”

I think it is important to remember that food has odu; and the patakís of the diloggún tell us more about the usage of food as ebó than it does animal offerings. Everything that we eat is born somewhere in one of the 256 sacred odu. And, likewise, I think it’s important to remember that everything in this religion has a reason, a metaphysical principle, born somewhere in the corpus of the odu.

The act of cooking and the role of the cook, known as the alásè, is born in the odu Oché Irosun (5-4) of the diloggún. It is a both a sacred duty and a sacred mandate of Olódumare and the orishas. Especially in the coronation ceremonies, or any major ceremony in which food is involved, the alásè is considered sacred; she controls a major segment of the orisha ceremonies. If we break down the etymology of the Lucumí word, the prefix al- means, “one who has,” and ásè means, “power.” The alásè is the one who has power. Understand this: the one who cooks for the orishas has power.

There is also an alternative spelling for the word ásè. When it is spelled as àsè (please note the difference in the diacritical marks), it is a word meaning feast or dinner, so the role of the alásè denotes one who has power (because) of the feast or dinner served to the orishas (and the priests and priestesses). Truly, the way to ashé and the way to the orishas’ hearts are through food. So if you want to master and move ashé, you must learn the craft of the alásè; only then can you hope to become the master of ashé. It is through the mastery of ashé that we create changes in our lives and changes in the world.

A New Online Class

On Wednesday, March 9th, a new daytime class beings: Ebós and Obras for the Orishas. The time is 10:00 AM, and it meets using gotomeeting.com.

 This is a class taught in four week segments, each segment having a derecho of $50.00. For four weeks we study ebós and obras to work Elegguá, and then, in four-week cycles, we are studying the following orishas: Ogún, Ochosi, Obatalá, Oyá, Oshún, Yemayá, and Shangó. Each new cycle has a derecho of $50.00.

 The first three four-week cycles are appropriate for both aborishas (who have warriors) and olorishas alike. After that, the remaining classes are olorisha only.

 If you would like to sign up, email me at bstuartmyers@gmail.com. There are only six seats left.

 As always, thank you!

Ócháni.

When you dream of death, believe it

Because not long after, everything in your life will change.

 A few days after the dream, barely 24 hours, something changed in my best friend, Roscoe. Yes, Roscoe is a dog, but those who love animals know what it feels like to care for one. They consume your life, and become not only your family but your best friends and companions in life. I woke up Monday morning and he was in a puddle of his own urine, unable to lift his head. I cleaned him up as best as I could and called the mobile vet. When she came on Wednesday to assess him it was as I feared – Roscoe had a stroke, and all that was left to do for him was the final kindness, euthanasia.

 I was torn up. I still am. He belonged to Rebecca for 8 years; to us for two and a half years; and then to me for three. Roscoe was the last living piece of her life I had. And now, he’s at peace with his first mistress. His remains sit on my boveda, alongside Rebecca. I’ve lost pets before. Every pet owner has. But Rebecca was my best human friend, and losing her favorite dog like this feels like I’m losing her all over again. It makes my heart hurt.

In what can only be described as an act of G-d, specifically Shango, I made a new best friend. Flavia travelled 5,000 miles on a train to come complete pending issues with the orisha Shango, and Shango created a bond between the two of us that will last for a lifetime. We live on separate coasts and probably that’s a good thing, because the two of us together . . . nothing but trouble!

And then . . . Brayan and I had a huge argument, the second in less than a month. Because of this second argument, we’re no longer engaged. There’s no hatred. I harbor no bad feelings, and I don’t think he does either. We’re still speaking. We’re still texting. I’m taking care of his pit bull Luna (for now); and a part of me hopes that she gets to stay with me for a long, long time. She’s an amazing dog, and has given me new love for that breed.

Don’t believe the media hype about pits, folks. I was afraid when she first moved in because of all I’ve read and seen on the television. But these dogs are lovers; they aim to please; and they do what is expected of them. If you expect them to be lovable, kind, and relaxed, well they are lovable, kind, and relaxed. Expect lots of doggie hugs and kisses – because they can be overly affectionate. And in her infinite wisdom, she defers to the alpha dog, Mio (a Shih Tzu!) in all things!

Anyway, Brayan has moved almost an hour away. I have no idea what our future holds now, and I’ve begged the orishas and the dead to stay silent on it because I don’t want to know. Right now, I just want to exist. But we both know this: we’re not ready to be married. I’m not ready to be married. I’m heart-broken to the point of being sick, but I’d rather mourn something that never was then be in something I’m unsure about. While we haven’t spoken about it, I think Brayan feels the same way.

With the bitters come the sweets. A lot of opportunities are presenting themselves lately. Two Universities have offered me guest speaker positions on my topic of expertise: odu and divination in the Lucumí faith. Taking either one would require me to move to for a year and work under a tenured professor. I’d receive room, board, and free tuition plus a small stipend. I could continue the teaching work I do now. But – no pets. I’ve been offered a job as a guest DJ with a nationwide metaphysical/conspiracy show one day a week, eight hours at a shot. Somehow they heard a blog-talk radio show I was a part of, and the producer loves my “honey-dewed” voice (her words, not mine). I could do that from home; however, I’d be up all night (I prefer sleeping at night). And there are a few other random things finding their way to my professional email box that I’m sitting on for now.

I just need to sit still, be quiet, and do what I do best – write. I have a book proposal to send in this week.

In a way, death did come to my life. And she ripped it apart with her bare hands. But death is a part of life; and now the power of resurrection kicks in. Let’s see what it brings.

A new daytime class!

Just a quick post: for those who wanted daytime classes, there is a new one. Beginning March 2, 10:00 to 11:00 AM, there will be a daytime ebó/obra class beginning. In four week segments we will cover works for the following orishas: Eleggua, Ogun, Ochosi, Obatala, Oya, Oshun, Yemaya, and Shango. The first three months are suitable for both aborishas and olorishas; and the final five months are olorisha only. If you would like to join, write to me at bstuartmyers@gmail.com. Demand for this class is always huge, and seats go on a first come, first paid basis. There are 10 open slots, and in just an hour five are filled. The derecho (cost) is $50.00 for each four week segment. Thank you!

I Dreamed I Died Last Night

I had the most bizarre dream last night. Oyá and Obatalá both came to me, she a blinding white light and Oyá dressed darkly. “You were never meant to live this long,” they told me. “And tonight, you die so you can start fresh.”

 I wasn’t sick. There was no pain. There was fear, of the unknown. And when they reached out to me it felt like I was falling backwards, almost into sleep but not quite. Then everything went dark. No light. No heaven. No orishas. No G-d. It was nothing. More importantly – I don’t think I cared because I wasn’t conscious. If I could compare it to anything, it was like a long, dreamless sleep.

 I woke up this morning sore, stiff, confused. Emotionless. I don’t remember any dreams other than that one, but I feel as if I had to fight my way back somehow. It’s disconcerting.

 Has anyone else ever had a dream like that?

The Weekly Class Schedule

I’ve had multiple requests for some type of calendar or list of classes that run through the week. Finally, the list is ready to put up. All times are in Eastern Standard Time. If there is a class listing that interests you, please write to me at this email address: BStuartMyers@gmail.com.

 Later this week, I will post syllabi for the various classes offered.

Monday:

7:00 PM to 8:30 PM: Advanced Odu Lectures. The next four months focus on Irosun.

9:00 PM to 10:30 PM: Advanced Odu Lectures. The next four months focus on Irosun.

 

 Tuesday:

10:00 AM to 11:30 AM: The Basics of Lucumí Divination. This begins on February 23. It is open for registration at this time.

5:00 PM to 6:30 PM: Advanced Odu Lectures. The next four months focus on Irosun.

7:00 PM to 8:30 PM: Basic Diloggún Interpretation. This class is full and closed.

8:00 PM to 9:00 PM: Ebós and Obras for the Orishas. Every four weeks it is open to new registration.

 

 Wednesday:

10:00 AM to 11:00 AM: Ebós and Obras for the Orishas. This class begins in March. It is open for registration.

6:00 PM to 7:30 PM: The Basics of Lucumí Divination. This class is full and closed.

8:00 PM to 9:30 PM: The Basics of Lucumí Divination. This was the pilot class. It is full and closed.

 

 Thursday:

5:00 PM to 6:00 PM: Ebós and Obras for the Orishas. Every four weeks it is open to new registration.

7:00 PM to 8:30 PM: Basic Diloggún Interpretation. This class is full and closed.

9:00 PM to 10:00 PM: Ebós and Obras for the Orishas. Every four weeks it is open to new registration.

 

 Friday:

All classes are closed. Once finished, there will be no more Friday classes.

 

 Saturday:

There are no classes offered.

 

 Sunday:

Classes are private and by invitation only.

Ramblings about Okana

Two of my basic diloggún courses start their study of Okana next week, and I was up late last night tossing various concepts about Okana around in my head; and, of course, these concepts found their way to paper. One of the concepts most olorishas aren’t familiar with is that the odu were, at one time, mortals. From their lives we learn much about the odu itself, Okana being no exception. There are two origin stories about the woman who we know as Okana. Both deserve mentioning since they have bearing on the odu’s ashé.

It is said that all of the odu were once people, and this sign, Okana, is no exception. There is one story-line in the religion teaching that Okana was the illegitimate daughter of a king, the king who ruled a town named Itile. His mother was a slave; she was sold as a slave as punishment for her involvement in two murders. The mother was a witch, and it was through witchcraft that she killed two of her female rivals. It is said that the rivalry was over a man. All three women wanted the same man, and the witch (Okana’s mother) wasn’t having any competition. Of course she became the king’s slave, not his wife, and he used her for sex. Okana was born out of wedlock and from forced sex (let’s face it — it was nonconsensual so it was rape). Later there was a son born from this, and the son was sent far away where he served as a slave in a temple; but he grew up to become an Ifá priest. Okana never knew her brother.

Please note that the issue of rape and nonconsensual sex has always been a theme explored throughout the diloggún. Take, for example, the story of Ogundá. He was rough, uncaring, and liked violent sex (as do many who have this odu in itá). One day he took a young woman by force and his intercourse was so rough that he broke many bones in her body. Had Eshu not the ashé to heal her (and had Eshu not been a close friend of Ogundá), his life’s story would have ended there. And this was a turning point in the life-story of Ogundá. He began a journey to change his ways. And change, he did; however, his first legitimate wife was the osogbo Arayé. There are other stories, of course, about why Ogundá stopped having violent, rough sex. There is a little known and little recited story about how Ogundá was so rough that he fractured his penis during intercourse, and this is what slowed him down, sexually, for a long time. But, again, rape is a theme here.

We find this theme in the olodu Osá as well. Osá was the daughter of Ogue (the orisha) and Euje (a mortal woman). But it is said that Osá was conceived when Euje was raped by the king of a town named Otá. Ogue did nothing to avenge his wife’s rape at the time; however, he got his vengeance.  The king of Otá was sick, and Ogue was called to heal him. Ogue, remembering that the king raped his wife and went unpunished, claimed the king was beyond his powers to heal and he let him die when he could have been saved. But at no time did he put his anger or aggression towards his innocent child, Osá. Instead, he accepted Osá as his natural daughter and raised her with all the love and affection that was his to give. He did not hold the rape over the heads of his wife or her child. He did not blame the victims; he loved them, and took out his revenge on the rapist by doing nothing – at all. And this is a huge lesson for all of us who operate under Osá’s ashé. Sometimes the best revenge or vengeance isn’t revenge or vengeance at all; simply, we refuse to help those who have hurt us or our loved ones in their darkest hour of need, and that is the greatest punishment we can give. Osá tells us that those who hurt us or our loved ones will need us one day. Literally, their lives could depend on our intervention, and if we withhold it because of what they have done to us, they will die.

Back to Okana: there is another more prevalent story-line about the life of Okana told in the diloggún. It is said that when Okana was born on earth, Okana manifested as a woman. She was the daughter of Sedikoron (father) and Ajantaku (mother). They died while she was quite young, but left her a wealthy woman who lacked for nothing. She was not a very nice woman, and in a lot of ways was very promiscuous. She spent her life trying to master and use love charms and potions that were constantly backfiring on her. A lot of her magic was put into trying to seduce Shangó, but her charms were so weak that Shangó barely noticed her. This made her angry and bitter. She suffered all her life for love unreturned and unacknowledged. During her life, Okana tried to curse many people; and while her curses did work to an extent, in the end, she suffered almost as much as they. What she sent out always came home to roost to some degree, and she learned that she could not curse those close to her and expect not to suffer herself. Her youth was filled with these follies; her old age, she began living by the wisdom of hard lessons learned in her youth.

Another concept I’ve been thinking more deeply about in relation to Okana is the following patakí:

There was a time when the cause said to the effect, “You cannot exist without me.” And to this the effect replied, “And you, you would not be useful to humanity if I did not exist.” 

Obviously, cause and effect is a concept born in Okana, and this can be expressed in a mathematical/scientific formula (in each odu, there is something that can be expressed in a scientific or mathematical formula): There is something called “The General Formula of Causality” and it is used by scientists; it also expresses very well the philosophical concept of cause and effect. In my opinion, this formula also expresses the truth of the olodu Okana:

 

[A] [B] [h [A] ———-► h [B]]

For every [A] and [B] [the happening of [A] causes the happening of [B].

 

For every A and B the happening of A causes the happening of B. “h” stands for happening. The arrow stands for “causes”. This is the general scientific formula, in which the logical symbols can stand for different variables. Let us understand A as temperature and B as pressure of a gas. Thus, if you increase the temperature, then you will cause the pressure to be increased too. This is called Boyle’s law; it was discovered by the theory of causality in scientific terms. This formula is also a wonderful expression of “Efficient Cause.”

If we understand Okana as the law of cause and effect, Okana equals cause and effect. They are both wrapped up as dual poles of Okana. Therefore, to express this equation as a spiritual emanation of Okana, we could write the formula thus:

 

Okana = (A) (B) [h (A) ———-► h (B)]

Okana equals that for every A and B the happening of A causes the happening of B.

 

One of my students sought to apply different concepts found in Okana, including patakís, to the formula of causality: “As mind is Cause, it has a vibration. Nothing in the universe is stagnant or still. All things are energy in motion at all times. As mind vibrates there is an effect, equaling in meaning that the energy emitted from mind (cause) will produce in kind (effect.) The Law of Cause and Effect states that for every movement of energy such as in a natural occurrence, or a human thought that takes the form of an image, feeling, desire, belief, expectation or action there is a corresponding effect. For this reason the Law of Cause and Effect influences every aspect of your living experience. This is where I believe Okana comes into play. She continued with, “From a good thing (mind) was born a bad thing (undisciplined thought), and from a bad thing (undisciplined thought) was born a good thing (the need for correction/awareness/conscious connection to thoughts, words and actions. This need is probably what brought the client to the mat.”

Let’s see if we can find a way to fit that into the formula we just worked out based on the philosophical concept and the scientific formula of causation:

 

Okana = (A) (B) [h (A) ———-► h (B)]

Okana equals/says that for every A and B the happening of A causes the happening of B.

We define (A) as a good thing and (B) as a bad thing.

 

Okana says that for every (good thing) and (bad thing), the happening of a (good thing) causes the happening of a (bad thing). The proverb on which this is based is “From a good thing was born a bad thing.” We find that the proverb my student mentioned fits in with the formula perfectly; it is almost as if that proverb was written with this formula in mind.

Now, let’s redefine our terms: Let’s say that Okana, in this instance, is mind. A mind is one thing; and I, like my student, believe that Okana references the mind as a primal cause. Of course in macrocosmic terms we’re talking the mind of Olódumare, and on mundane terms, we’re talking about the minds of humans. Let’s define (A) as she did in one of her examples, an undisciplined thought. Let’s define (B) as the need for correction. We have this:

 

Olódumare’s mind = (A) (B) [h (A) ———-► h (B)]

Olódumare’s mind says that (A being an undisciplined thought) (B being the need for correction) [the happening of an undisciplined thought creates the need for correction].

 

And again, with a formula we have demonstrated a spiritual truth.

Pretty awesome stuff, no? THESE are the types of issues that keep me awake at night!