Making Prayer Work!

MAKING PRAYER WORK!

This episode is a follow up to Episode 59 where I talked about prayer and the fact that it works!

I like the quiet moments of conversation, of listening to the inner whispers, of acknowledging the communication centers including my gut for insight, knowingness, and pure unadulterated intelligence that flows to me. I am sharing my native, traditional prayer format — the libation..

The most common or frequently used ritual of prayer in the Akan tradition is the pouring of libation. This is done on different occasions, including naming ceremonies, rites of passage (e.g., puberty, birthdays, weddings, graduations), funerals and mourning rites, and traditional festivals. The libation or prayer acknowledges Nana Nyame—God, Twereduampong—The Omnipotent God, Eno Asaase Yaa—Mother Earth, and the ancestors. It asserts faith and expresses gratitude for what has been accomplished by Nyame’s grace. The prayers also make several declarations of wealth earned or to be earned for the clan; they affirm good health, protection from evil, and blessings for the young children born to expand the lineage. The closing remarks ask for more blessings for the specific occasion and for all future endeavors. 

A Prayer

Nana Nyame, Twereduampong, Bo Adee—wo nsa nie. Eno Asaase ya, yewo nkwa mu a yedan wo, yewo owuo mu a yedan wo—wo nsa nie oo. Asuo Bosompo—wo nsa nie. Asuo . . . wo nsa nie oo. Nananon Adinkanfuo, momegye nsa. Asusumpa, Abofopa a mowo apuee, ato benkum ne nifa mo nso mo nsa nie. Abusua ahoroo nyinaa momegye nsa. Mo nim nea enti a mefre mo nanso yeeka bio—Mo na mo se “ka na ka bio yenkyi.”

Me da mo ase se mo ama me atukwan afa asuo Bosompo so, ma metumi akyere adee a yen Nananom akyere yen. Me da mo ase mo ama me adwene ne akoma, ne ahuoden na menfa wie m’adwuma yi. Mesre mo se won a wode won ahoodee, ne won adwene beka nhyiamu yi, mom ma nhira nka won nyinaa. Mesre mo se me kasa a merebekasa yi, moma enye kasa pa na ente mo anim. Mesre mo se biribiara a yebe no bewie wo anigyina ne asomdwee mu.

Obaatanpa, Nana Nyame, Me Nananom, Asumsumpa ne Abofopa, nsa oo, nsa, nsa!

Translation:

God, Great Tree on which we lean, Creator—here is your drink. Mother Earth, we depend on you while living, we depend on you when we die—here is your drink. Bountiful deity of the sea—here is your drink. River, here is your drink. Grand Ancestors, come and get your drink. Benevolent Spirits and Messengers from the East, North, West, and South— here is your drink, too.

All various clans, come get your drink. You know why I am calling you, but you taught that repetition is not taboo.

I thank you for allowing me to travel across the bountiful sea, to share what the Great Ancestors taught us. I thank you for the blessing of mind, heart, and strength to complete this work. I pray for unlimited blessings for those who bring their minds, hearts, and strength to this project.

I pray that you let my presentation honor you and be a good one. I pray that everything would end joyfully and peacefully. God, Good Mother, My Great Ancestors, Benevolent Spirits and Good Messengers, Drink, drink, drink!"

The prayer is representative of the format of libations, where all the Akan concepts about the Supreme Being, Mother Earth, Spirits, Deities, Ancestors, Directions, are addressed and thanked before any supplication. The prayer ends by acknowledging the presence of All, and always with an offering of a drink, usually clear liquid, like water or gin. 

The idea is to create a prayer in your own words, using a format that resonates with you, and express the desire you have and commit to having a conversation with the God in You! It has been suggested that using your mother-tongue is even more powerful. You will feel a shift in how you activate all the divine archetypes and centers within you to really respond to you as the unique, magnificent being that you are!

Remember, you are woman of power and grace. Let no one say otherwise.

Thank you!

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