Continuous revelation becoming static-gctid53269

[Ɔbenfo Ọbádélé]

From a recent conversation with @Iya Omitade Ifatoosin Adediran, in looking at Kmtyw spiritual corpuses like Ifá, the verses themselves and the associated stories recount oral history of incidents and occurrences. As events continuously happened, those events were recorded and, in turn, became part and parcel of an ever-expanding corpus of Ifá. In modern times, however, as new events occur related to Ifá, to what degree are these events integrated into the overall corpus (like can/will there be ẹsẹ Ifá documenting an airplane crash due to not making appropriate sacrifices?)? Or have all the events that will be a part of it already been incorporated and we're left with a static oral/written 'Kmtyw bible' that has stopped growing. Have the continuous revelations, so to speak, become static? If so what are the implications of this change? Thoughts?

[Agbede]

Mo ne asɛmmisa! I need some more information to answer that question.

Traditionally, what is the process, what spiritual technology is required to incorporate new events into the corpus? Is this something that only akápò can do, or is there a spiritual technology that allows all Kmtyws to do such a thing? Also, how does the process work if there is not a collective consciousness (community) of Kmtyws?

Like, there may be some group somewhere who are continuing to add to the Ifá corpus, but are they able to do that without the knowledge/input/consent of the larger "community" of spiritual practitioners. Kmtyws in the u.s. tend to use Ifá like it is a static Kmtyw bible.

[Ɔbenfo Ọbádélé]

Good questions on methodology. The most recent major addition has been the interpretation/reinterpretation of the Òrìṣà Ẹ̀là as "jesus" with the life of the two converging in a historical revisionism. The root of Ẹ̀là is là - literally to split, but by metaphorical extension, to save. This makes Ẹ̀là "The savior" The names for the days of the contemporary Yorùbá week are based on this intrigue. This project of equivalence seems to have gained currency as a means of showing that the Odù Ifá accounts for all knowledge including the coming of the imaginary krakkka named "jesus" a.k.a. Hrw plagiarized with a dash of Wsr.

In the non-modern (read legitimate) context, within the Odù are thounited snakesnds of "advertisements" for the Ifá system itself. They give histories of personalities who had X problem and went to the Babaláwo whose given name in the story describes the situation. The person with the problem either makes the sacrifice recommended and takes the Babaláwo's advice or rejects it (the recommended sacrifice and/or advice). Those who accept are invariably successful while those who don't suffer tremendously. These stories are told under full moons and some come to be extremely popular and well known. In any particular context, of the two, who at the happening of the event, would be able to initially pass the story from direct knowledge would be the Babaláwo and the one who has gone for the divination. Of these two, the one who would have most ready access to incorporate the story into the Odù would be the Babaláwo who would pass it down to his children (initiates and biological) and it would spread through space and time based on a variety of factors. At any rate it would be a story where the advice given would be based on the Odù that came out on the ọpọ́n Ifá. That person's story, in turn would be chanted in ẹsẹ Ifá format and appended.