AwoFa'lokun Fatunmbi - Yoruba martial arts
Type of Spiritual Experience
In 1989 David Wilson, who has an academic background in law, traveled to southwest Nigeria where he became a member of Egbe Ifa Ogun ti Ode Remo which is a society of Yoruba diviners living in the west African rain forest. At this time he was given the name AwoFa'lokun Fatunmbi and has continued his study of traditional Yoruba spirituality on four subsequent trips to Nigeria. This tradition is called Ifa. Awo Fa'lokun Fatunmbi has written three books on Ifa,
- Iwa Pele: Ifa Quest the Search of the sources of Santeria and Lucumi,
- Awo: Ifa and the Theology of Orisa divination,
- Iba se Orjisa: Ifa Proverbs, Folktales, Sacred History and Prayer.
A description of the experience
The PK Man Seen From an African Perspective - Awo Fa'lokun Fatunmbi
I have been fortunate over the past ten years to have had the opportunity to study the shamanism used in the rain forest of southwestern Nigeria. This is the traditional home of the Yoruba Nation which is one of the largest cultural groups in Western Africa consisting of over twenty million Yoruba speaking people. The shamanism of southwestern Nigeria is called "Ifa" which means "wisdom of nature"…….
Every form of martial arts that I am aware of teaches techniques for using mental ability to influence the outcome of a fight. The martial art that was developed in Yoruba culture is called "Aki" meaning "bravery". The physical techniques taught are relatively simple and are very similar to wrestling. The mind control aspect of Aki is extremely sophisticated and includes incantations for causing different levels of damage as the situation warrants. I have seen fighters pass out as a result of words that were spoken to them prior to any physical contact.
Traditional Yoruba hunters use similar techniques to track and capture game. Some Yoruba hunters go into the forest at night without weapons. They use incantations to call animals out from their hiding places, then they use incantations to paralyze the animals which are simply picked up by the tail and brought back home. When it is time to eat the animal, the hunter will say something into the animals ear and it will expire quickly and without the necessity of drawing blood.
For most Westerners this is shocking and hard to believe. In Yoruba culture it is simply a skill needed to insure survival in the rain forest.
What is remarkable to me is that I have been given instruction in the methodology for accessing what Western science calls PK ability and have found the methodology to be effective. I have also discovered the methodology is most effective when it is applied to solving a real problem as compared with being used simply to prove that it is possible.
Ifa is based on the idea that some people have more life experience than others. Those with more experience are considered elders. It is the task of an elder to guide those with less life experience towards those experiences that will bring wisdom, clarity and understanding of both the self and its relationship to the world. If there are elders who claim to have interaction with visitors from different dimensions of reality and visitors from different places in the universe and if these elders are willing to share the wisdom of their experience I believe that this offer should be taken seriously. In the world of shamanistic belief taking this offer seriously does not mean asking the elders to prove
their world view in a laboratory setting. Taking this offer seriously means having the courage to surrender to their process of instruction. You can't learn how to ride a horse by simple reading about it in a book, at some point you have to climb on to the horse's back.
In my experience it is much easier to develop paranormal abilities in an environment of support rather than an environment of hostile skepticism.
Hopefully we will move beyond the "is it real" phase of our understanding of consciousness into the much more rewarding phase of applying the optimal levels of consciousness to the task of solving real problems. Shamans invoke spirit beings from invisible realms of reality to effectively improve the quality of life in their communities.
Shamans tend to view this interaction as benevolent, desirable and part of the scheme of things. Skeptics either dismiss this all together or become extremely hostile about the notion that we are not alone.
Hostility is rooted in fear and overcoming fear is the function of initiation. Every ritual initiation has a segment that challenges the courage of the initiate.
The source of the experienceAfrican tribal
Concepts, symbols and science items
ConceptsBodily function control
Communication with a Spirit helper
Communication with bodied souls