Black Study Group : Odu Ifa discussion [Archive] - Black People | African Americans

Sekhemu

09-29-2009, 08:43 PM

Eji Ogbe symbolizes all that is known and unknown in the universe. It is an image of all the forces that create the day. The white hole- The light
Eji Ogbe is the sign of life. A vigorous awakening
Eji Ogbe rules the head---facing east
Physical Element=Water... Water takes precedence of all other Elements. It is recognized as the "Father of the Elements."
Physical body element= Brains and nerves
Children would be disposed to be travelers, pioneers, sailors or heads of orgnizations

THis odu denotes plenty of good and plenty of "evil"
Eji Ogbe expresses a need to acquire wisdom and humility. Represent high ethical standards which will be rewarede with enlightement and abundance. Time heals the pain of any matter. We have cut off our own head to make us grow, like the banana tree. The hands belong to the body, the feet belong to the body. Victory over enemies, spiritual awakenings, long life, and peace of mind.

In Eji Ogbe, barren women are blessed with children after sacrifice!

Two words have spoken
Two tasks have given themselves to me
The road is open

Good medicine stays,
Told a certain person way back when tears of compassion refused the curse of barreness that she should take a long-neced jar, and when sacrifice was done go to the place where water seeps slowly, slowly until the womb is full.
She sipped the dreaming water and they called her child Osun, generous river.
Ifa says sacrifice is beneficial, nothing waits for nothing good. Come and see my bouncing newborn baby at the foot of the lord Orisa!

Story of how Ori was the only divinity that broke kola nuts that Orunmila kept at his shrine. Ori's wish was for a permanent abode and plenty of followers. Upon hearing the news finally broken kolanuts, all the other divinities agreed, (since they all tried to break the nuts) that the head wsa the right divinity to the kolanuts. Almost immediately the hand, feed, body, stomach, chest, nect etc, each of which before then had distinct identities, all assembled and decided to go and live with the head. Together, they all carried the head high above as the king of the body. It is on account of the role played by Orunmila in his fortune that the head touches the ground to defer and revere to Orunmila to this day.

The Benevolence of the young Eji Ogbe made him so unpopular that his house was streaming with callers day and night. He healed the sick, made sacrifices for paupers to become rich, helped the barrent to have children and safely delivered all pregnant women who demanded his assistance. These activities earned him admiration from the beneficiares of his magnanimity. He also developed enemies that were envious and plotted against him. Eji Ogbe went for divination and was told to make sacrifices to his Ifa with a basket of snails. Eji Ogbe Awos collected Ero leaves and mashed them in the snails' liquid for Eji Ogbe to bath with. After the sacrifices he began to live a peaceful life.

Death Held me and left me
Sickness tried me and left me
No one eats tortoise along with its shell
No one eats a Ram together with its horns
The shell of the snail is kept after eating its meat
I have survived the evil plans of my enemies

Serious minded people do not listen to the bird singing the songs of woe
Difficulties and problems bring out the best in man
Patience and sacrifice make the impossible become possible
Give me a difficult problem to solve that doubters may believe
Give me a war to wage that mortals may appreciate the strength of the divinities
To learn from past misfortunes is to be wise
Not to learn from previous mistakes is folly
The person who fails to make sacrifice vindicates the diviner
Just as the one who ignores advice turns the adviser to a seer
The man who learns from quarrels and the man who does not learn from quarrels wer the two surrogates of Eji Ogbe who made divination fo the land of quarrels

Orunmila enquires on how the situation is, I respond that it is fine. Early in the morning I met all the Irunmole followers where they were offering snails for ritual. They asked me to state what I was lacking. I said that it is wealth, I responded that it is a spouse, I said I needed children, I also needed all the well-beings of life. They told me that when I return home I should wash my master's hands cleanly I should also clean my master's divination bag thoroughly . I should offer sacrifice to Ifa with a big, matured kolanut. I should offer sacrifice to my Egun with bean cake. WHen I looked at my back, what did I see? I saw prosperity coming towards me, they were coming abundantly. And when I turned to look back, what did I see? I saw good wives coming towards me, they all looked beautiful and elegant. WHen I also looked back, what did I see? I saw many children coming towards me, They all looked healthy and strong. When I looked back, what did I see? I saw all well-beings of life coming toward me. They are all abundant and satisfying. And I declared: horses shall be mounted in the practice of our profession with Eji Ogbe as the owner of the world horses shall be mounted in the practice of our profession.

If one is rich without good character, the wealth belongs to someone else. That which we are after is character, good character if one is blessed with children without good character, the children belong to someone else. That which we are after is character, good character. If one is blessed with houses without good character the houses belong to someone else. That which we are after is character. Good character.

Let us not run the world hastily
Let us not rasp at the rope of wealth impatiently
What should be treated with mature judgement
let us not treat in a fit of temper
whenever we arrive at a cool place
let us rest sufficiently well
Let us give prolonged attention to the future
and then let us give due regard to the consequences of things
and that is on account of our sleeping (death)

Ase O

Blackbird

09-29-2009, 09:37 PM

Aboru Aboye Abosise

awo dino

09-30-2009, 01:14 PM

Hi everyone,
I was thinking we could post odu and thoughts one odu at a time. I should have started at the top, with EjiOgbe. So I will go with awo Sekhemu's post and leave OgbeFun for another day. Maybe we can do one Odu a week.
here is another ese EjiOgbe

"Do your work"
"I am not working"

This was the Ifa cast for the lazy person
He who sleeps until the sun is overhead
He who relies on that which is possessed through inheritance
exposes himself to suffering
If we do not toil and sweat profusely today
We cannot become wealthy tomorrow

"March through the mud"
"I cannot march through the mud"
"If we do not march through the mud
Our mouths cannot eat good food"

These were the declarations of Ifa to the lazy person
He who possesses strong limbs but refuses to work
He who chooses to be idle in the morning
He is only resting for suffering in the evening
Only toiling can support one
Idleness cannot bring dividend
Whoever refuses to work
Such a person does not deserve to eat
If a lazy person is hungry, please let him die
Dead or alive, a lazy person is a useless person

dino

awo dino

09-30-2009, 03:57 PM

Chant from Eji Ogbe
*
He, who shines light on aje (wealth) is what we call Ifa
He, who disperses people so he may kill a lion (ekun), is the name we call Esu Odara
Mother of Children*(Iyaami) who uses her spiritual eye (mystical power) to take home money
from diverse sources, is the name we call the mothers (awon iya wa, eleiye, aje')
He who shines light on aje, that is you Ifa, go and shine your light of aje (i.e. money, financial blessings) in my path, so*I may be blessed with love and*lots of money
He who disperses people so he may kill a lion is the name we call Esu Odara
Esu Odara, let me meet with good people, who would in turn love and bless me, and direct me
in the right path of honest money or livelihood; so*I may in turn have enough to take care
of my responsibilities
Mother of Children*who uses her spiritual eye (mystical power) to take home money
from diverse sources, that is you, the Mothers
Mothers, wherever IRE of money might be, shine your mystical power there
So that the people (i.e. employers, clients) may reach for me (consider me for...)
So that they, the people, may in turn love and bless me with the abundant IRE of money
So that they may care for me, and handle me, with the good offer of employment (or business, etc.)
Because Fowl's eggs must be handled with care,
Handle me with care
Cherish me
Lead me to the domain of aje (financial success, wealth)
Make me prosperous
Of all of the sweet tastes in the world, none surpasses that of honey
Eji Ogbe, you are primal in Ifa
Bless me with Ire, etc.
Ase

awo dino

09-30-2009, 04:13 PM

Birth, death, transformation and rebirth. Like all things in the universe, Odu follow this cycle. Eji Ogbe is Birth. It is the substance that flows from the Godhead. It is light; it is expansion. It is growth without resistance; hence known as the open road. I have an English language school called the Open Road Language Academy (had to get in the plug!) Eji Ogbe is the open road.
ase

awo dino

09-30-2009, 04:21 PM

Part of EjiOgbe verse speaking to the question of women in Ifa

It is Agbagiwo who is the chief priest of divination
In the heavenly abode
Ifa said, “look” at Orunmila
The day he was coming to the earth from heaven
They told him he would marry a woman
They said the woman would deliver children
Two children in a day
Just as the Ifa predicted
Orunmila had a wife
She was pregnant and delivered twins
One was male while the other was female
From the tender age, they both
Watched their father in the act of divination
Just as the male could divine
So could the female
When human beings go to the earth
To live with the diviners
One individual said, you Awawonlaseri [a human character]
Your child does not practice Ifa
Awawonlaseri answered, she is female
They told him that is not taboo

Sekhemu

09-30-2009, 04:50 PM

awo dino

10-05-2009, 07:37 AM

EjiOgbe - the expansion of light from source outward. Movement without opposition. "I'm not skeered" (no resistance). For the client, basically this odu in ire means that the person is in alignment with destiny. So then the only thing they need to worry about is getting off track. Good character is key. In ibi, the client is a victim of his/her own arrogance.

there-is-no-place-on-earth-i-can-go-where-I-will-not-meet-happiness cast Ifa for Odunku'n (sweet potato) on the day he was going to make the journey from the land of Ishu (yam) and Agbado' (corn). Ifa advised Odunkun to make ebo so his life would be sweeter than Isu and Agbado. Isu and Agbado were tasted by the people of earth and they weren't as sweet as Odunkun. It was on that day that Odunkun danced and sang for joy saying he would do the ebo over and over again. Ifa advised there was no value in repeating the ebo. Odunkun sang and danced in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Odunkun started to sing, Esu put a song in Odunkun's mouth. Odunkun started singing;

Aye' Senren ti dun, odun ju oyin lo.
Aye' Senren ti dun, odun ju oyin lo.
Orisa je aye mi o dun, Alayun Gbalayun
Orisa je aye mi o dun, Alayun Gbalayun

Sweet Potato Life, sweeter than honey
Sweet Potato Life, sweeter than honey
Immortals, let my life be sweet, o Alayun Gbalayun
Immortals, let my life be sweet, o Alayun Gbalayun

Ifa says this person is about to go on a journey. Ifa says this person is will receive blessings of ire (long life, abundance, children). Ifa says this person will be succesful. This person should eat sweet potatoes as medicine for good fortune.

(from DAFA by Awo Falokun)
The odus that I post here come from diverse sources, some in books, some from friends, and some from my godparents. sometimes i note from where i got them, sometimes i don't. I don't feel it is necessary, really, as odu are an oral corpus and belong to no one. But i will post the origin if I think it is a good book, such as the one above.

aboru aboye,

dino

Sekhemu

10-05-2009, 07:44 AM

Modepe O Awo

Ase ase o ase!

awo dino

10-05-2009, 07:49 AM

good morning brother Sekhemu. I'm off to teach class.
aboru aboye

Sekhemu

10-05-2009, 09:46 AM

Ekaaro awo

Ire Obatala!

awo dino

10-05-2009, 11:19 AM

Ogbe meji

"Bitter-kola-of-the-Ogboni-society,-very-tight-ceiling-of-the-smithy" was the one who cast Ifa for Vulture, the child of "Olojongboloro-who-beats-the-afin-drum-with-those-who-live-at-the-town-of-Ora" Vulture's children are never seen on the refuse heap. Feeble, feeble bitter kola, feeble at the town of Ife, feeble bitter kola. Ifa says that this person will live to be very old. He says that as we never see young vultures, even so so this person will become very old.
Vulture asked what he had to do in order to live a long life. He went to the diviners, and was told to make ebo and to sprinkle iyeresun (divining powder) on his head (after marking Odu). When Vulture made ebo and sprinkled iyeresun on his head, his head became white, like that of an elderly person. From that time on, Vulture's head has always been white; we cannot tell the difference between old vultures and young ones, because both are bald.
ase.

For the client, long life is foreseen if ebo is made properly. the reference to a "white head" not only refers to living to a ripe old age, but also to white light and Ori. To maintain a "white" (in ejiOgbe, white light, Obatala as wisdom, cool head) Ori, requires constantly working on iwa pele. The client for whom EjiOgbe is revealed in ire (positive manifestation) is a very happy client: however, she or he must be constantly vigilant regarding their character. The fall from EjiOgbe is a long one.
"character is destiny; destiny is character."

ase

awo dino

10-06-2009, 07:25 AM

OYEKU MEJI

EjiOgbe is light, Oyeku is darkness. It is contraction. It is the mystery of the unknown. I refers to the end of a cycle. Many misguided folks freak out when Oyeku is cast, because it signifies death. But it rarely signifies physical death; and even if it does, so what? In Ifa we say, "Earth is the marketplace, Orun is home." So who would be afraid of going home? Those who think of Oyeku as a "bad" odu have no understanding of the metaphysical priciples of Ifa, nor do they understand Odu, nor do they understand themselves. There is no such thing as a bad Odu. End of a cycle. Maybe you have been locked up, and you had a divination session in which Oyeku came up. Then you found out that you were getting out of prison early for some unforeseen reason. End of cycle. Would you be upset?
In Ire (positve manifestation), Oyeku brings a blessing of Alaafia (peace). In ibi (negative manifestation) it would mean a premature ending of a cycle.

awo dino

10-06-2009, 09:01 AM

Oyeku Meji

"Smoke-is-the-glory-of-fire; lightning-is-the-glory-of-rain; a-big-cloth-is-the-glory-of-Egungun" cast Ifa fro Tree Bear, the child of "One-who-has-had-wealth-since-the-morning-of-his-youth" They said he should make ebo against sickness of one he-goat, three thousand cowries, and one black cloth.
When Tree Bear consulted the diviners and they told him that he should make ebo because of a serious illness, Tree bear listened, but didn't folow through. Not long afterward, Tree Bear fell ill and nearly died. He then consulted the diviners again, and was told that the situation would only get worse if he didn't follow through with the prescribed ebo, and that now he had to do it two-fold. Tree Bear quickly made ebo. They told him that since his illness had been so great, he would make himself heard (tree bears are very noisy at night climbing trees), and that there would be no tree within his reach that he would not be able to climb to the very top.
ase
Ifa says that this (the client) is a gentleman (a person of moderate means, but good reputation). That he/she should make ebo lest he become very ill and have to sell his house and road (all his property), and be driven out of town (contagious disease). Ifa says that this person will become a person whose opinions are respected (an elder.).
What is the ebo, and how do we carry it out? That is the perview of the diviner.
For the Awo, these ese Odu have deep meaning. For the historian, they provide a glimpse into Yoruba history and culture. For those who want to learn about thier ancestor's culture, they are a beautiful way to do it!

Sekhemu

10-07-2009, 05:10 PM

Oyeku Meji is the black disk or hole
It symbolizes all those forces which can never be known
It is an image of those forces that create the night
Speaks of the comings and goings between Orun (heaven) and Aiye (earth)
The messenger of death
The wisdome of departed ancestors, symbol of the fish, for it was this Odu that brought food/nourishment into the world

An honest sage is no longer ins existence
A truthful person is very rare indeed
When I no longer have any reliable person to confide in I choose to keep my thoughts within
Those are the declarations of the oracle for Ajao who is being befriended by earthly beings and heavenly beings
He was asked to offer sacrifice, he complied. Alas, all human beings seeking my friendship I harken not
My thoughts had been kept within me
All heavenly beings seeking my friendship
I am not interested in your friendship
I have kept my thoughts within me.

The son of god was called Jewesun in Orun, and was told to make sacrifice in order to survive the plot that was going to be hatched by human beings against him on earthy. He was told to give to Esu, which he bluntly refused to do, he however agreed to make small ebo. The Awos told him that if he did not make the sacrifice to Esu, it was the agents of the earth that would kill him and shorten his life. But since he mad the small ebo, he would awaken in threedays and his fame would outlive him, after his return to Orun. WHen Jewesun got to the world, as he was about to begin his work of preaching the objectivity of truth, the way people lived in heaven and the love of Olodumare for its creation. Esu appeared to him in dreams and warned him that God had given him, Esu, Alewelishe, Onisegun, the influence of all that existed in the planetary system. Esu told Jewesun that if he did not give him what he asked, Jeweseun would have himself to blame because he would cause his followers to destroy him. Jewesun once again refused to recognize Esu. Jewesun was actually killed or went home 33 years after he began his works on Earth.

Let us behave gently
That we may die peacefully
That our children may stretch out their hands
upon us in burial

Death rejoiced at man's creation
He plundered humans at will to eat
Two rats were playing on land
The hen had laid it eggs and gone to roost
The goat had delivered many kids
The strong three year old Ram
The fat male cow endowed with beefy flesh
were all created to appease death
This semblage of live stock
Gave death neither appeasement nor satisfaction
Death continued to focus
His gaze on the human flesh.

awo dino

10-10-2009, 09:25 AM

Although Oyekumeji signifies death, illness, premature ending of a cycle, etc., it also contains the solution. Like all Odu it can come in ire - good fortune - or ibi - bad fortune. It is the diviner's responsibility to find out which. If it comes in ire it probably means that the client is coming to the end of a cycle suuccesfully. Oyekumeji in ire also points to strong ancestral support. There are really only a few things that should be of importance to the client and any practicioner of Ifa/Orisa.
1. Is my Ori inu in alignment with my Iponri?
2. Are my ancestors supporting me?
3. Am I exhibiting good character at all times?
oyekumeji in ire then, is a terrific blessing!
The client needs to prepared for the change that comes with ending a cycle, he/she needs to plan for the next step (the transformative period), signified by the next odu Iworimeji. She/he needs to propitiate his/her ancestors. What exactly to do will be determined by Ifa through the diviner. The diviner needs to work with the client to maintain the client's ire.
When Oyekumeji comes uo ibi, then it is the responsibility of the diviner to turn it into ire. This can take a lot of work on the part of both parties. especially with all the psychic waste we are burdened with in today's world. The first thing would be to determine if the odu was speaking to the client directly or a loved one. The principle job of the diviner is to turn ibi into ire. To be an effective diviner takes years of study and undying dedication.
EjiOgbe and Oyekumeji "gave birth" to the remaining Odu mejis.

Eesin gbona l'ewe tutu l'egbo
divined Ifa for 165 trees
The palm tree and the ayinre tree
offered a chicken among the trees
Then, if a tornado was raging
the young palm frond would declare,
"I have made ebo to escape danger"

Palm trees are not affected by hurricanes, etc. because it made ebo, danger is always averted.

ase

awo dino

10-17-2009, 11:15 AM

Oyeku Meji

Idaabobo Iowo Afose
medicine and chant for protection from curses.

ewe peregun (dracaena fragrans)
ewe awerepere (spilanthes filicaulis)
ewe apasa apese (not sure)
ose dudu (black soap)

pound and dry in the sun. sift. draw the first four odu and Orungun Meji. Mix with black soap and wash.

Igi pepepe
igi pasepase
o ni oun ni won n pe ni peregun
peregun elepe
pepe fun mi nigba yii o peregun elepe
awere pepe ifa ni o pelepe fun wa awerepere

The tree kills curses
the tree kills all evil spells
He said it is what they call Peregun
Peregun, the master of curses
help me destroy all curses in my life, peregun, master of curses,
Awere pepe ifa will kill the person who says the curse

This awure (beneficent work) shows us that Oyeku contains the answer to any evil (such as death or illness) that might come in Oyeku.

Mo dupe Oyeku
mo juba o
ase

awo dino

10-21-2009, 06:45 AM

IWORI

Ogbe, birth. Oyeku, death. Iwori, transformation. Spiritual transformation. Fire. Passion. Conflict. Those born under this Odu see things clearly. They dream alot, and have talent for being diviners or spritualists. They should receive Ifa. Doing this will ensure a life with abundant ire.

My-right-hand-Oye-my-left-hand-Oye-two-Oye-become-true-in-front-of-the tub cast Ifa for Ape with Epo's head and Alagoro opero on the day Ape didn't want to lose all he had. Ifa advised Ape to make ebo. Ape made ebo on the day he kept the things that belonged to him. From that day on, when the ape swings through the trees with his child on his back, the child does not fall. Ape was very happy. He started to sing and dance in praise of the awo, while the awo praised Ifa, while Ifa praised Odumare. When Ape started to sing, Esu put words in his mouth. ape sang;

Mo ru iyan, mo ru iyan o.
Ile edun pa poju. Ile edun pa poju.
Mo ru iyan, mo ru iyan o.
Ile edun pa poju.

I offered pounded yam.
The house has no misfortune.
I offered pounded yam.
The house has no misfortune.

Ifa says client must make ebo so as not to lose what they have already gained. If something is lost, it will be recovered. Ebo will ensure job promotion. If client is going to travel, ebo should be made so her/his eyes not see evil. This odu, with the right ebo will also cure the sick person. Ifa says adimu offerings of pounded yam must be made to client's Orisa. The Orisa pot should be wrapped in wool. Prayers must be said to avoid misfortune. Ifa says this person has struggled in the past, but now will receive a blessing of alaafia (peace).

Tijotayo li o difa f'Ode
Won ni ki o wa rubo
Olo a ti eni
ki awon ti nwa yo li odo re
le maa joko tii
Ode ko ko rubo
O ni: bi oun ba ti p'Awasa sa o to.

Tijotayo was the one who divined for Ode.
They said he should come and make ebo
of a grinding stone and a mat,
to make all those who had come to rejoice with him
always remain with him.
Ode neglected the ebo.
He said he was satisfied
if only he could get rid of Awasa.

People always came to party with Ode, but since he didn't to the prescribed ebo, they never hung out for long. Those born under this Odu only enjoy short lived success. Their riches and their happiness never last long. For the client, ifa says ebo must be done to ensure long lasting success, and to avoid loss.

ase

awo dino

10-22-2009, 06:55 AM

Iwori Meji

Orunmila ni o di si mo ni ki'oro yeba o ni kia so omi da,
kia ma ba da omi si alejo li'ara mo ni alejo wi ni?
O ni alejo aje ni.

Orunmila says we should cry, *"sssi." I say that whoever is in the way should duck. He says we should look before we throw water into the street, lest we throw water upon a visitor. I say, "what visitor?" He says, "a visitor who will bring money."
Orunmila says we should cry, "sssi." I say that whoever is in the way should duck. He says we should look before we throw water into the street, lest we throw water upon a visitor. I say, "what visitor?" He says, "a visitor who will bring wives."
Orunmila says we should cry, "sssi." I say that whoever is in the way should duck. He says we should look before we throw water into the street, lest we throw water upon a visitor. I say, "what visitor?" He says, "a visitor who will bring children."
Orunmila says we should cry, "sssi." I say that whoever is in the way should duck. He says we should look before we throw water into the street, lest we throw water upon a visitor. I say, "what visitor?" He says, "a visitor who will bring a title."

*"sssi" is a warning cried at night when throwing water out into the street.

Ifa says that he sees the blessing of visitors (ire alejo), the blessing of money (ire aje), the blessing of wives (ire aya), the blessing of children (ire omo), and the blessing of a title (ire oye). Ifa says we should make ebo of one pigeon and one hen. Be ready for visitors and treat them well. They bring ire (good fortune).

Notice the order of the blessings, and their earthly nature. Money comes first, because without money you can't marry. Without wives , no children, and without children, no title (most titles come after the rite of passage into grandparenthood. however title here could refer to respect and admiration due to a life lived with good character). Ifa says the road to spiritual elevation begins at home. As Ifa is a practical religion that helps us deal with real world problems, Odu speak to these mundane things. However, all Odu contain an esoteric message that take knowledge (of metaphysical principles, culture, etc.) to decipher.

What do you suppose the esoteric message is in this ese Odu?

awo dino

10-24-2009, 10:03 AM

Iwori Meji
Prayer (chant) to Ifa for Ire (money, health, long life, wives, children, peace)

Eni a ba wa de la a ba re le
Eni aja ba wa ni aja mba lo
D'Ifa fun Eji *koko Iwori
Eyi ti yo te ju mo Akapo giri giri
Ifa te ju mo mi ki o wo mi ire
Eji koko Iwori,
Ifa te ju mo mi ki o wo mi ire
Eji koko Iwori
Ti o ba te ju mo mi, maa l'owo l'owo
Eji koko Iwori,
Ifa te ju mo mi ki o wo mi ire
Eji koko Iwori,
Ti o ba te ju mo mi, ma a ni're gbogbo
Eji koko Iwori,
Ifa te ju mo mi ki o wo mi ire
Eji koko Iwori
ase, ase, ase o!

We-go-back-home-with-whomever-we-go-out-with
The-dog-goes-back-home-with-whomever-takes-it-out
Divined for Iwori Meji,
who looks out for the interests of his chosen priest
Ifa, keep your watchful eyes on me and give me ire
Eji Iwori,
Ifa, look at me real good and bless me,
Eji Iwori,
If you keep your watchful eyes on me, I will have riches
Eji Iwori,
Ifa, look at me real good and bless me,
Eji Iwori,
If you look at me real good, I will have all IRE
Eji Iwori
Ifa, look at me real good and bless me,
Eji Iwori
ase, ase, ase o!

* "koko" is a praise name for Iwori Meji. koko is a knot in a piece of wood, so here the "alias" is "two-knots." It refers to the knot in the head of a hoe handle through which the blade is fastened. Hoes have a spiritual significance. through the "eye," (the knot of wood knocked out on the hoe handle) Eji Iwori sees the world. Its use (koko)here is onomatopoetic, that is, a rythmic play on words, which is part of the "word magic" inherent in Odu.

Oju awo ki r'ibi, Eji Iwori
the diviner's eye will not see evil, Eji Iwori
Oju awo ki r'ibi, Eji Iwori
the diviner's eye will not see evil, Eji Iwori

awo dino

11-01-2009, 12:16 PM

Odi Meji, also called Idi Meji

Ogbe - the open road, birth.
Oyeku - end of cycle, death
Iwori - consciousness, transformation
Odi - reincarnation, re-birth

Odi Meji is the fourth Odu, and completes the four cardinal points of the universe. It is symbolic of motherhood, and the sun. People born of this Odu need to always remember to keep their feet firmly planted in practicality.

Within Odi meji we find the saying,"A single link never breaks." Sometimes you will see ileke Ogun (Ogun's beads) with an iron link, symbolizing this idea of spiritual strength.

ese Idi Meji

"You arrive here excellently, you walk excellently; you know how to walk on time with both feet. No sooner are riches spread on the ground, that you arrive just like the child of their owner." was the one who cast Ifa for Stout Foreigner when he was going to Benin city. They said that someone's Ori will bring him to a place where he will achieve his destiny. They said a blessing is certain to reach him. They said the Stout Foreigner, who was going to Benin, should offer ebo of two rats, two fish, two snails, two chickens, and cowries. He heard and made the ebo. When he made the ebo, everything he turned his hand to turned good. If a woman who ccould not concieve came to him, she became pregnant. If they brought him an ill child, it became well. Thus Stout Foreigner became a rich person and the owner of a house in Benin. Ifa says this is someone who wants to go on a journey. He should make ebo that he may be able to gain money, glory, and honor where he is going, and that his journey may be of great benefit to him.

This ese Odu can be read from a practical view and from a metaphysical view.
Basically, the message here is that by conducting oneself with iwa pele - good character - one will be in alignment with there destiny, which will lead to a rebirth (consciousness expansion). spiritually he will be rich in that he will be an exalted ancestor. Materially, when we are "on path," doors open in front of us and things go smoothly; we get what we want, because our head and our heart are on the same page, and so what we want is really what we want.

ese Idi Meji

Wholesome Odi
Wholesome Odi
The two legs of Odi Meji fuse and become the truth
Divined for King Akesan, when he was to become lord of the market
Akesan wears the crown; his wife controls the market
It is a blessing to found a thriving market.

The power of the feminine principle. The king owes his success to his wife, Queen Akesan. it was her hard work that created a succesfull market. The King was enjoined to always attend to his wife's spiritual needs.

In precontact times, the King was given his crown (a seriously powerful object) by the Iyaami, an organization of elder females. So the king makers were the Iyaami. Any decision the king wanted to make, he first sought the advice and approval of the Iyaami and Ogboni counsels. When the European came, the first thing he did was destroy these institutions.

Prayers for wisdom with which to handle spiritual growth (rebirth), job or business, and especially his/her spouse would be a good idea.

Wiwa oju rere Ifa
medicine to obtain favors from Ifa

Ewe irwo ile
Irawo oke
tannatanna meje

Leaf of Mitracarpus hirtus
Big glow worms
seven small glow worms
grind everything. Draw the odu in iyeresun. Wrap the ingredients in cooton wool, tie with white and black threads. Put it in the Ifa bowl.

Only someone versed in the esoteric meanings of the ingredients, thus able to understand the mixture can make effective medicine. I like to post these medicines as a "public service."

ire

awo dino

11-03-2009, 06:56 AM

In Idi Meji female power is the overriding theme. I submit the following essay.

by Fayomi Falade Aworeni Obafemi

Which Witch Is It?

Do We Truly Understand The Nature Of Witchcraft In The Religious Tradition Of Ifa?

In the West African Yoruba religious tradition of Ifa; one of the most difficult subjects is understanding our behavior and character as it relates to our personal private beliefs when using the tremendous forces that come from following this spiritual path. Certainly not the spoken words in public forums of prayers, invocations, and incantations but the problematic behavior that comes from worshipping a tradition that is primarily metaphysical, incorporeal, supernatural and above all mystical when some of this traditions followers are insecure, fearful, and sometimes very limited spiritually, emotionally, or even lack the necessary scholarship that will enable them to delve deeply into the inner encoded lore of Ifa. Because of this, there are moral behaviors that must be adhered to in order for us to have order within our ranks as priest and most assuredly our devotees.

Odu Ifa scriptural verse(ese Ifa)
Idi Meji sings to us in part:

Great mass of earth at the end of the road
Infinite ashes
Ifa was consulted for Iyami Osonronga
When they were coming from Heaven to the world,
They said, they were coming to the world
They then called Orunmila to come from Orun
Olodumare gave Orunmila permission to go,
Orunmila departed
At the spot where he was to depart, he rested on the stone wall at Orisa Nla
He met the Iyami on route
Orunmila said,"Where are you going?"
They said, that they were going to Earth
He said, what are you going to do there
They said, those will not be our accomplices, we will torment them
We will spoil them
We will bring illness to their bodies
We will bring weakness to their bodies
We will take away their intestines
We will eat their livers
We will drink their blood
We will not hear the voice of any person on Earth
Orunmila said Ha! He said that his children are on Earth
They said that they did not know the children of anyone
Orunmila said, his children were on Earth
They said very well then
They said Orunmila speak to your children...

First to qualify this article for Ile Iwosan Orunmila Mimo Temple newsletter for January, 2008; we want to clarify that the title of this article does not reflect our reverence and obeisance to Awon Iyami Osoronga (The Great and Mysterious Mother), Yewajobi (Mother of all the Orisa and all living things) all the Great Mothers who make things happen, Agbalaagba (Old and Wise One). With these known appellations I salute the Terrestrial and Cosmological Mothers who deserve the respect so long ago forgotten by your children.
Which Witch Is It?
Here at out temple, we attempt strongly by not using the verbiage of the word “witch” for it brings about the ugly imagery brought through the western connotation and visual an elder woman, with broom stick doing evil works against humanity. Aging is beautiful, women's force and power is awesome and healing. This negative image has permeated societies world wide,
creating negative influence and confluence against women who are strong and with power.
However, the point and emphasis of this post is not only to correct the imagery but also to
address the wrong use of power in the hands of those who are mentally and spiritually unprepared to handle this type of wonderful and powerful energy. This is to include those forces of our Father's of the Night and all other spirits that ca be used for the darkest of deeds against humanity. Forces and entities that were designed to balance the evil energies we, human being commit in the world. Also in the very beginning of the Oriki of Odi Meji you will be first introduced to the strong and symbiotic relationship between Iyami Osoronga and Orunmila.
Often times, we hear within the community of Ifa and Orisa worshippers, the now notion of, people throwing witchcraft on their enemies; or committing sometimes very despicable acts of spiritual violence against others, sometimes it is done as well in the community in the world. Those people who are not related to our religious tradition. For the unspeakable acts of things that they want others to do, control issues, jealousy, hatred, bitterness, loneliness, self esteem issues, mental health issues, zealousness out of control behaviors and thoughts that reek of people not understanding' the tenets of Ifa.
Many people in conducting these heinous acts and thought-forms, do not understand the spiritual groundwork of what this actually entails or even can see the spirits of which they are conjuring, meditating, invoking, and simply sending to another home, body or spirit to inflict dangerous thought forms upon those who may be innocent or to those whose abilities or karma may in fact match or succeed theirs.
Sometimes people, to include some diviners; do not and in the ignorance understand that not all adverse energies are those sent by our Mothers and Fathers of the Night; but can be an Egbe spirit from a person own spiritual egbe bringing calamity to the person who not following through with
promises made in heaven. Or it can be the Mother's' brought into action by a person's own folly by bringing foolishness of their aberrant behaviors because they refused to abide by the lessons given by Olodumare through Ifa of good conduct and appropriate goodness in their lives. They lie to themselves and cover up their inner most thoughts not realizing that Esu is the Telephone operation that connects thought patterns with Ori, and that thought itself is an energy easily seen in intricate patterns within the inner and outer universe.
There are even times when the energies of the Orisa can be seen in the position of the ajogun to those that are impacted by these forces in a negative position for when they too have violated the sacred space of another.
The responsibility of all worshipers of the Ifa and Orisa priest and aleyo devotee is tantamount to this idea, understand the forces that you are dealing with'; be mindful of the tremendous force of destruction that lay at the hands of individuals who want to use negative and evil on others without provocation other than their own insecurities, hatefulness and more..
Which Witch Is It?
For a clear example of this is as such: A 'person' wants an 'another person' to die a physical death, wishing or paying nefarious priest to send all manners of evil because they have been slighted verbally by a person. The timidity of this action is that the crime is not worth of the extreme punishment. Instead of the person having the courage to speak of their concerns or irritability at another, they would rather this person or their families die a horrible death just to satisfy their sick sense of justice.
Another scenario is you want a man or woman to be yours; a life mate and are willing to separate, destroy families, through metaphysical means by sending evil spirits, wearing charms to entice, break up, or simply cause problems in their life until they conform to your will.
There are those occasions of when a person has had their life interfered with by these errant forces and a skilled diviner is needed to right the situation in their lives. The idea still says that the actions of these people, who will by any means necessary to bring harm, pain and hurt to anyone because of their own small mindedness is a tragedy before the eyes of Olodumare.
When such forces are set in the world, it is truly an abomination before the Elders of Orun(Heaven) and in time the payment that is visited is just as horrendous because the person or persons
using such mechanism to break another will or interfere in the lives of others has violated the holy tenet of Olodumare.

They constructed a rear court
They built a chamber
They said, this is the place where we will gather
They piled up a huge mound where the eleiyes could gather themselves
When they had gathered
When they had arrived on Earth
They sent stomach-aches to infants
They sent sickness to infants
They took away the intestines of the people
They drank the blood of the people
They sent headaches to more children
They sent sickness from one child to another
They sent rheumatism from one child to another
They sent headaches, fever, and bad stomach from one child to another
They caused the swollen stomach of the pregnant to detract
They carried away the fetus of those not sterile
They did not allow any woman to become pregnant
Those who were already pregnant were prevented from giving birth
The people went to beseech the children of Orunmila
They asked the children of Orunmila to help them
They would help them, those who were pregnant
The sacrifice that Orunmila had told his children to make that day
His children had made it.

Which Witch Is It?

The attitudes of our followers towards the usages of witchcraft as a means to arbitrate issues; that could be readily communicated by developing interpersonal communicative skills and or through seeking the advice of Ifa or Orisa or in some cases a mental health care professional. However, when we chose to use nefarious means in which to negotiate our wants and desires or manage to use those negative methodologies, instead we now open the door for warfare that can only end in tragedy and in the most extreme cases even death.
It is important for us to learn how to agree to disagree or see as in the Odi Meji verse speaks on, "How Orunmila Calmed the Iyami Osonronga", for when calling upon these forces bringing them into the world for evil that same evil can be turned on to the sender.
We really have to ask ourselves the validity and state of a person's mind, if they want a person's death because they, the person stepped on your toes. Or that every time there is a natural disaster in the world and unfortunately we may be in-convenience by the converging storms, "this storm was sent by the Orisa against their known or unseen enemies". Or if the parent, child, or close personal friend of your enemies either pass away, or have an illness, then your Orisa is avenging your bruised ego by inflicting massive pain on another, then we really need to look at the person sending this in several ways because they would want the death, illness, loss of employment, loss of home or more because you have little to no courage and lack esteem. Maybe perhaps there is a serious issue to mental health concerns with a need to seriously look at how you process your anger or better yet your hurt and pain.
It is unfortunate and really sad that we find our life lacking for we would rather see the harm brought to another living being than to find ways through Ifa and Orisa to find a solution to our problems or even look within our own spirit for an answer. Peace is not still.
Here in Odi Meji is our called and chant to soothe the forces that have been invoked, when Our Mothers have been bothered unnecessarily as we should also be asking forgiveness of the women's energies that have been betrayed when inappropriately invoking this force for the harm of women and families. Again we must find better ways of communication with our desires and learned not to infringe upon another human being when we cannot control them or our desires.

Nwon ba nkorin bayi pe
Iya kere e mo ohun mi o
Iyami Osonronga, gbogbo ohun ti mba nwi
Ogbo lo ni e mda gbo dandan
Iyami Osoronga, e mo ohun mi o
Iyami Osoronga, igba l o ni ki e mda gba
Iyami Osoronga, e mo ohun mi o
Iyami Osoronga, oro ti okete ba le so
Ni le gbo dandan
Iyami Osoronga, e mo ohun mi o
Iyami Osonronga, gbogbo ohun ti mba ti nwi, ni ko mda se

Which Witch Is It?

Iyami Osoronga e mo ohun mi o
They must chant like this:
Petite mother you will know my voice
Iyami Osoronga (Great and Mysterious Mother) every word that I speak
The ogbo leaf has said that you will understand it absolutely
Iyami Osoronga you will know my voice
Iyami Osoronga the calabash says that you will take it
Iyami Osoronga you will know my voice
Iyami Osoronga, the word that the okete rat speaks to the earth
The Earth will hear it absolutely
Iyami Osoronga you will know my voice
Iyami Osoronga everything that I say, you will do
Iyami Osoronga you will know my voice.

No matter the type of spiritual entity, what is most imperative and important is that we learn to stop the unnecessary warfare and harm brought to people just because we don't like them of we cannot control our jealousies. We must learn to go to Ifa and pray for the enlightenment of how to negotiate our lives better and abide by what Ifa and Orisa direct. More than likely the true evil witch is not the forces that we are calling to bring harmful warfare to others and innocent ones is not the Deities but it is in fact the face of self looking back at oneself.

Ire gbogbo
Iyanifa Fayomi Falade Aworeni Obafemi
Ile Iwosan Orunmila Mimo Temple
4311 North 80th Lane
Phoenix Arizona 85033

awo dino

11-03-2009, 11:28 AM

Idi Meji

I I
II II
II II
I I

In the fixed order of Orunmila, Idi-Meji occupies the forth position.

Divided circle-symbolizes the reproductive organs of women
Indiscreet curiosity
Physical element = Earth
Physical body element = Buttocks and Hips
Someone sitting and they have to mark off their own area.
Too much talk! "*** backwards"
Children would be disposed to be rulers.
Idi is very aggressive and pugnacious
Conceited --- Containment
Prominent Fighter
How Orunmila calmed the Iyamis
Market woman and their use of honey to sweeten the good things in life.
A restraining influence
This is the rest and completion that follows anticipation. Known as the "Seal".
Babalawo said: A single chain-link does not break. So ended the raging plague and death.
Awo's were decapitated for malpractice!
One divides, two perform, three sustains wants accord hole up releases four.

Yimiyimi, a beyin paale (alias of a Babalawo)
Cast divination oracle for Ori (head)
When suffering from unreasonable loneliness
Head was advised to offer sacrifices
Head complied
The ears came to keep head company
The nose came to keep head company
The eyes came to keep head company
The mouth came to keep head company
May my head not be without companion

What this stanza is stressing is that with appropriate sacrifice, one will be able to enjoy the company of others. It is also saying that loneliness is not good in any way. Just looking at the head without nose, mouth, ears, eyes etc, is not pretty to percieve.

Myth
It will be recalled that at the beginning of time, plants and animals did not procreate as we know it today. Following the creation of men and women, they merely lived together without knowing how to procreate. The woman did not know what to do with her pelvis and the man did not know what his penis was meant for.
The sperm and menstruation who had separate identities then went for divination in the home of Idi-Meji. Both Spermatozoa and Menstruation were both anxious to know how to procreate. God had created them leaving them to use their own intelligence to contrive how to procreate. They were both advised to make sacrifice in which they both complied. Thereafter, the sperm was told to go and live with man while menstruation was advised to periodically live with the woman. That is how we became the children of the sperm and menstruation through the instruments of man and woman.

"Hollowing is the foundation of the aran drum; if it goes up, it becomes huge; if it goes up, it becomes immense" was the one who cast Ifa for Ipesan, Chief of the Market. Ipesan arrives, oh, Chief of the Market; he is going to take new land on which to settle. Ipesan is what we call the Odan tree. A lucky person arrives at the market, Oh!

Ifa says this is someone who will have a settlement of his own and lots of room, but he should sacrifice lest he encounter an enemy and a thing which will decrease the size of his settlement. They said that Odan tree should sacrifice one he-goat, one ****, one cutlass, and one shilling seven pence eight onions, so that he would not encounter a slanderer at his settlement. They said he would find a large enough place in which to settle, and that he would stretch out his arms and stretch out his legs. Odan tree heard the sacrifice, and he offered one he-goat and one shilling seven pence eight onions for a place in which to settle, but he did not offer the **** and the cutlass that he might be able to stay there for a long time. When Odan tree reached his settlement, he stretched out his arms and he stretched out his legs; but when he had finished stretching them out, people came and took a cutlass and began to cut off his arms and legs.
Therefore this person should sacrifice in order that what he has achieved in the morning of his life shall not be destroyed by others in the evening of his life.

Don't you see, Ifa has promised to receive what we relinquish.
Listen, listen to what I'm saying now:
Though our heads are carrying heavy loads,
If we haven't arrived, we've got to keep going...

Ase O!

from cultural-expressions.com

awo dino

11-04-2009, 03:58 PM

There are more Odu Idi Meji in a few old posts by LoveUnknown on this beautiful thread.

Odu Ifa: the ethical teachings, by Maulana Karenga

Idi Meji is powerful, as we can see from the preoccupation in these essays, posts and ese Odu (verses) with Ifa ethics and the misuse of power. Our elders understood that women have a spiritual power higher than that of men. Why? because they hold the secret of life. In Ifa, power is power; energy is energy. It is neutral. It can be used for good or evil.
The Yoruba have a saying, derived from Odu of course, that basically says not to take action (such as witchcraft) against your enemies. It is better to wish them a long life. say what? the idea is, you want them to live a long life so they can witness your success. success that came from iwa pele. that'll learn 'em!

ase

Ajeori

11-09-2009, 01:46 PM

Thank you Awo Dino.

I have been an off/on lurker and this is my first post. I find your posts about Traditional Ifa along with Sekhemu's to be lucid, extremely well thought out and thought provoking.

Idi is part of the Odu that governs my path in Ifa; as woman you have given me much insight.

awo dino

11-10-2009, 05:51 AM

Hi sister Ajeori,
That is an awesome name. Is it Aje wealth, or Aje' feminine power?
welcome, and please feel free to contribute. I was just about to give up on this thread, but you have motivated me to keep it going a bit longer.
Where is Sekhemu?
aboru aboye

Thank you Awo Dino.

I have been an off/on lurker and this is my first post. I find your posts about Traditional Ifa along with Sekhemu's to be lucid, extremely well thought out and thought provoking.

Idi is part of the Odu that governs my path in Ifa; as woman you have given me much insight.

Sekhemu

11-10-2009, 09:05 AM

Blaklioness

11-10-2009, 09:25 AM

Ankhur

11-10-2009, 09:37 AM

I know that there are other threads with Odus being discussed, but they all seem to have dead-ended. Maybe if we can keep the discussion on one thread, it will be easier to follow and maintain vibrant.

Ogbe Ofun

Mosaa-li-o-ni-opa, Erogbonre-o-mese divined Ifa for Ogbe.
Ogbe was going to seduce Ofun's wife.
He was assured of success.
A hen, a rat, a fish and 4400 cowries should be sacrificed.
He heeded the advice and performed the sacrifice.
Oliwowoji, Oliwowojiwo. They divined Ifa for iku.
They divined Ifa for Arun. Both wanted to marry
Lasunwontan, the daughter of Orisa. Orisa said he would give
his daughter to any young man who could produce 201 fresh
heads. They all went away to think about what to do.
Iku went to the farm to look for 201 people, who were
immediately killed. Their heads were collected and tied together
and carried by him. As he was going on the way to Orisa's
house, he heard someone singing the following song:

If I see Iku I will fight him. Oliwowoji, Oliwowojiwo.
If I see Arun I will fight him. Oliwowoji, Oliwowojiwo.

When Iku heard this threat, he put the 201 heads down
and ran away, amazed that anyone would be courageous
enough to threaten him and Arun. He did not know that
Arun was behind this evil act. Arun had already gone to see a
babalawo to help him figure out a way to make Lasunwontan,
the daughter of Orisa, his wife. The babalawo told him that he
should produce 200 snail shells, which he did. The
babalawo tied the shells together, put them around Arun's
neck, and taught him the song he should sing. When Iku
threw the 201 heads away and fled, Arun collected the
201 heads and took them to Orisa. Orisa in turn gave
Lasunwontan, his daughter, to Arun.
Therefore we have a proverb that says: Death had sacrificed for disease to succeed. This story tells us that any chiming instrument will scare away
death or other evil spirits.
This is the reason the traditional medicine men usually
put instruments of this nature on abiku or other sickly children.
And what justice ever transpired for the 200 plus African's whose heads were tacken, as well as the families of those who had suffered the loss?

awo dino

11-10-2009, 10:14 AM

And what justice ever transpired for the 200 plus African's whose heads were tacken, as well as the families of those who had suffered the loss?

The heads in question are allegorical. I am not going to give a treatise on what it means. Please keep your trollin' self off this thread. your negativity is not needed. thank you

Sekhemu

11-10-2009, 10:21 AM

alaafia awo

I'm writing a post on irosun meji right now. Bear with me

awo dino

11-10-2009, 10:33 AM

alaafia awo

I'm writing a post on irosun meji right now. Bear with me

Excellent, brother Sekhemu, I'll add a couple of verses in the morning. ase.

aboru aboye

awo dino

11-10-2009, 10:37 AM

Modupe awo

This post eloquently illustrates precisely what I've been contending all along in another thread

Ase

I know. sometimes it's best to let Odu do the talkin'. lol

awo dino

11-10-2009, 11:01 AM

What is a good primer for this tradition? I'd like more information, but it seems disjointed and scattered because I'm coming in on the middle. What are some good, reputable authors, books, etc.? Thanks.

Hi Blacklioness,
you know, in Ifa/Orisa we don't prosletyze, but it does make me happy when someone is touched by Orisa.

Some good books:

Baba Ifa Karade, IMOYE A Definition of The Ifa Tradition

Fasina Falade, IFA: The Key to its Understanding

Awo Falokun Fatunmbi, Family Spirit: The Ifá Concept of Egun

Chief Fama, Fundamentals of the Yorùbá Religion: Òrì sà Worship

Ifayemi Elebuibon, Apetebii: The Wife of Orunmila

Wande Abimbola, Ifa Will Mend Our Broken World

There are many more, but you can't go wrong with these.

ase

awo dino

11-11-2009, 06:19 AM

Greetings BlakLioness,
I am posting a few essays on Ifa/Orisa for you. these are all from the internet, because I'm lazy. lol. but they are pretty good.

Ifaism
Brief overview
By Fa’lofin
www.cultural-expressions.com

This page exists for the benefit of those who know nothing or very little about Ifaism/Yoruba, and at this moment find themselves in the Ifa Link. The Ifa Link is meant to inform not entertain, although many find it entertaining. The focus here is religion, something taken totally out of context in this day and time. Within this page I will attempt to explain the content of these expressive pages. However I will never fully understand it’s content.
Ifaism is usually referred to as Yoruba. The name Yourba in Africa encompasses a group of people that speak the same language and live within certain boundaries. Now-a-days, many Yourbas know nothing about Ifa. The educational systems in America, by design, teach our children nothing about African history, culture, virtues and of course religion. The only history most Black Americans know about is American history where we started out as slaves and built America. Many Black Americans do not realize that if our slave masters were not Christians then our most recent Ancestors wouldn't have been.
By no means am I trying to impose my worldview on you. This tactic was devised to control the many for the benefit of the few. Religion is a personal relationship that you, and only you, have with God. Only you are held accountable for what you have and have not done on earth. At the end of the day, it’s only you (Ori). When you laugh the whole world laughs with you, when you cry you cry alone.
It is obvious that every one of us is different. We exist here on earth expressing our different attitudes and energies. We each strive on a daily basis to better our sojourn here on earth. Ifa is the medium with which our individual strengths are expounded upon enabling us to express our different attitudes in harmony with one another. Ifa is also a means of exposing the weaknesses we have that block our path to success, happiness and longevity.
Before there was any sort of writing there was Ifa. Ifa at this time, of course, was oral. In Africa, specific individuals spent their entire life, from childhood, learning Ifa verses. These verses number in the thousands and express every single facet and possibility in life. Ifa verses cover the creation of this earth, the creation of every animal species, man and even this computer. Ifa is the totality of our earthly and heavenly realms and gives us a direct and individual phone number to God.
The Orisa are manifestations of God created to help us understand each piece of life’s puzzle. Ifa helps us put the pieces together and identify which piece we represent. In other words, knowing exactly who you are and what your destiny is makes achieving your goals fundamental. This information enables us to avoid trial-by-error, which causes so much vanity and frustration in our lives. The Orisa are all within Ifa and serve as an individual focal point for our prayers and aspirations. The differences between the 401+ Orisa serve as a spiritual medium that is suitable for our individual attitudes. Ifa assists us in identifying which Orisa force to align ourselves with, thereby increasing our chances for true success.
So there it is! Understanding these points is the first level you must come to in order to understand and appreciate this Ifa Link in the same spirit with which it was created. The colors, sights, and sounds all represent some aspect of the Orisa from a top level view. There is so much more to be said and felt about them. Ifa is a religion that you have to feel and experience. These pages attempt to captivate your feelings by expressing the splendor of the universe, one page at a time.
ase

Sekhemu

11-11-2009, 09:04 AM

Alaafia dino

I'm having trouble posting to the thread.

The odu I'm writing is fairly long and apparently I'm taking too much time to write it, at least as far as the site is concerned

I'll try when I get home

awo dino

11-11-2009, 09:05 AM

IROSU’MEJI

Irosun Meji is fifth in the order of Odu. The cycle begins anew. Birth, death, transformation, rebirth. Irosun is birth at a different level of consciousness, we could say. Irosun in Yoruba means menstrual blood. Menstrual blood is one of the most powerful ritual elements that exist, so that tells you something about this Odu. Irosun is a reference to ancestral lineage. Irosun leads to fulfillment of potential through ancestral support. Its negative manifestation is resistance to ancestral support, or resistance to developing potential (self-denigration).
People born under this Odu (Irosu’Meji) are usually very popular. They are subjected to emotional and financial difficulties throughout life . They might suffer depression or lose interest in their activities. They should consult Ifa for guidance. They should move slowly, learn patience and always remember that nothing is permanent. They will overcome all difficulties by the right ebo, and keeping their minds clear of evil thoughts or ideas. They need to propitiate their Ori regularly. Don’t forget the ancestors! A yearly family ritual to the ancestors is a must. There is a plant, called ewuro, that is used to make a very popular stew in Yorubaland. The thing about ewuro is that it is extremely bitter. It is used for stomach problems as well as weening children off breast milk. However, when ewuro is crushed, and crushed, and crushed, in water, it becomes sweet! It then becomes the main ingredient of one of the most cherished meals in Yorubaland and beyond. So, of course, there is a chant in coordination with the plant, that is something any child of Irosun should know. Basically it is the light at the end of the tunnel. It takes a lot of work to turn ewuro sweet, but it always ends sweet. Just like the problems we might encounter in life will always end sweetly if we do the right thing. Ase.
Before we continue, Let us briefly consider the metaphysical principles of Odu. For the sake of time, I will just paraphrase Awo Falokun. He has a gift that is he breaks down complex schemas efficiently.

Each leg of Odu represents a very specific metaphysical principal that shapes and guides the worlds we live in. When the Ifa oracle first came into existence these principles were taught as a method of organizing data. As information was gathered either through divine inspiration or trial and error, this information was attached to the appropriate Odu based on a deep understanding of the metaphysical principles that encarnated a particular problem/solution polarity. As the recipients of the blessing of receiving this body of wisdom, the key to understanding specific Odu is the understanding of the metaphysical principle that served as the basis for placing information in a particular section of the Odu corpus.Ifa teaches the idea that when Odu is interpreted byae diviner (man or woman), who is in alignment with the spirit of Ela, we are hearing the voice of the prophet Orunmila. This is why being a part of a lineage with guidance from elders is so important to the learning process. Confirmation that we are in alignment with the spirit of Ela can only come from someone who has experienced alignment with Ela. In Egbe Ifa the confirmation process is is confirmed by calling the names of all the fully elder awo, tracing the lineage all the way back to Akoda and Aseda, the first two adepts of Orunmila. An essential component in the process of alignment with the spirit of Ela is the ability to recognize Odu as it becomes manifest in the world. The first step in developing this ability is to learn the metaphysical principles of each leg of Ifa. The adept, with the guidance of his elders, will begin the journey at this level. Her/his understanding of Odu will become personal through experience.

Ese Odu Irosu’Meji

Okakaraka-Afowotiku, Idasegberegberew ako
Divined for Irosun
When Irosun was going to deliver a child
They said the child’s life would be hard
And it would be difficult to earn money
For maintaining the child
But if Irosun wished to reverse the situation,
Irosun should make ebo od two snails
Irosun refused to make the ebo

This is why children (omo) of Irosun Meji will always find life difficult. Again, consulting Ifa, annual head cleaning and annual family ritual will create the situation for omo Irosun to triumph in the end.

aboru aboye

awo dino

11-11-2009, 09:34 AM

Chant/prayer to Ori (our personal Orisa/destiny) for Ire (good fortune) from Odu Irosun Meji

Whoever feels comfortable behaves so
Rere's priest divined for Ori
Ori was coming from "heaven" to earth
Ori was advised to make ebo
Ori made ebo
Ori that comes to earth and says he would not be rich
Osun (he who listens and blesses), I tell you my desires
Ifa make me rich in life
Ori that says she or he would not have a husband or a wife
Osun, I tell you my needs, Ifa let me have a good wife or
a good husband in life
Ori that comes to earth and says he/she would not have Ire
Osun, I tell you my needs, Ifa let me have all Ire in my life
Mujuba o mojuba o
ase, ase, ase o!

Alata toro ewon Oduduwa
Eni ara ro ni i raro mo
Babalawo Rere li d'Ifa fun Ori
Ori nti orun bo w'aye
Won ni ki Ori ru'bo
Ori ru'bo
Ori t'o'w' aye t'o' l'oun o ni l' owo
Osun, mo f'Ori mi sun o, Ifa je ki nl'owo l'ode aye
Ori t'o'w' aye t'o' l'oun o ni l'aya tabi l'oko
Osun, mo f'Ori mi sun o, Ifa je ki nl'aya tabi l'oko l'ode aye
Ori t'o'w' aye t'o' l'oun o ni ni Ire
Osun, mo f'Ori mi sun o, Ifa je ki nni Ire gbogbo l'ode aye
ase

awo dino

11-12-2009, 06:07 PM

Irosun Meji

Their-mouth-their-mouth cast Ifa for Apeni on the day he was being threatened by the mouth of the people of the world. Ifa advised Apeni to make ebo to avoid death and destruction from the mouths of the people of the world. Apeni made ebo. Apeni was protected from the death and destruction caused by the people of the world. Apeni was singing and dancing and praising the awo, while the awo praised Ifa, while Ifa praised Olodumare. When Apeni started to sing, Esu put a song in his mouth. Apeni sang:

Enu won, enu won e le pa Apeni
Enu won, enu won e le pa Apeni

Their mouth, their mouth, cannot kill Apeni
Their mouth, their mouth, cannot kill Apeni

Ifa says this person must make ebo for protection from enemies. Ifa says Offerings should be made to the family Egungun.

Etutu (offering): 4 eyele (pigeon), 4 abo adie (hen), 1 epo (bottle of palm oil), akara (bean cakes), moin-moin (starch balls), and $16 offered to Ori and Egungun.

awo dino

11-12-2009, 07:51 PM

Irosun-Meji

I I
I I
II II
II II

In the fixed order of Orunmila, Irosun-Meji occupies the fifth position.

The esoteric representation Irosun Meji is a hole which symbolizes the possibility of accidents and misfortune. It is an image of the need to embrace caution.
In Irosun-Meji you are inclined to do things the hard way.
In heaven Irosun-Meji was called "the man who can alter the course of death"
Physical body element = Blood, liver and arteries
Children would be disposed to be secretaries or journalists.
Conquers the pitfalls of others.
A lot of disappointments are caused by bad organization of the life.
Cautious behavior would take person through difficult times with abundance.
Pay iba (homage) to ancestors to preserve their wisdom.
Irosun is things that have not surfaced yet.
Death before Dishoner

Mirror, no matter how big cannot be used to perceive one's image for the future. This is the proclamation of the Babalawo to the mirror addict When longing for all the good things of life She was asked to offer sacrifice. She complied. There is no other true mirror than one's child. One's child is the truest mirror one can get.
Ifa says the lady is too fashion-conscious. It is not advisable to marry her unless she is prepared to change her attitude to life. She must start to think of settling down and getting married in order for her to have her own children insted of concentrating on how to look good and smell nice alone.

Tribulations befalling a sage is not for life
Poverty of a sage will give way for prosperity
Before long the experience will be relayed with happiness and laughter

Before Irosun-Meji came to the world he was advised to make sacrifice with a **** and a tortoise to the misfortune divinity and a he-goat to Esu. He was also told to give a guinea fowl to his guardian angle. He refused to do any of the sacrifices. He then came to the world where he was practicing Ifa art. When he grew up, he was so poor that he could not afford to marry, let alone have a child. The hardship became so severe on him that out of frustration he decided to throw his Ifa seeds away. Meanwhile, he had a dream in which his guardian angel appeared to him telling him that he was the one responsible for his problems because he had stubbornly refused to make the sacrifice prescribed for him. When he woke up in the morning, he decided to sound his Ifa and it was only then he realized that it was his guardian angel that appeared to him in the night.
He quickly arranged to do the sacrifice to his Ifa and gave a he-goat to Esu. His Ifa advised him to return to heaven to report back to God from whom he failed to obtain clearance in the first place. For his trip to heaven, he was told to go with a ****, a tortoise, a pack of yams, a gourd of water, a gourd of oil, pepper, okro and snuff. He collected all the things and packed them up in his divination bag.
After travelling as far as the boundary of heaven and earth he went straight to the divine palace where he met the keeper of the Divine chamber, the Misfortune divinity or Yeye Muwo, the mother of obstacles. He knelt down at the Divine chamber and proclaimed that he came in all humility to renew his earthly wishes. Yeye Muwo intervened that it was too early in the morning to make any wishes because there was no food in the house. From his divination bag. He immediately brought out his fire wood, water, oil, pepper, salt, okro, snuff and finally, the **** all of which the mother of obstacles demanded in turn. Yeye Muwo was up to her usual delaying tactics, but Irosun-Meji was fully prepared.
Thereafter, Yeye Muwo cleared him to make his wishes. Since it was forbidden to kneel down on the bare floor, he knelt on the tortoise which he brought from earth. After making all his wishes, God blessed them with his Divine Mace. When Yeye Muwo heard the sound of the Mace she quickly finished her cooking, but before she could come out, Esu motioned Irosun-Meji to leave quickly for earth.
When the mother of obstacles finally emerged from the kitchen, she asked God for the man who had been making his wishes and the Almighty Father replied that he had gone. When she queried why He did not ask the man to make bad and good wishes, God replied that it was not His tradition to interfere when His children were making their wishes.
In spite of all the gifts he had given to Yeye Muwo, she nonetheless left quickly in hot pursuit of Irosun-Meji. As she was pursuing him, she sang...
He replied with a refrain of the same song saying that he had already made sacrifice and his wishes, leaving nothing out. As he was singing he was racing along in fright!
When Yeye Muwo saw that she could not reach him, she stood still and stretched out her thumb and tore through his back with it. That is the hollow line running through the human back-bone, to this day, which is to constantly remind us that the only way we can escape the long hand of misfortune is by making sacrifice. With that mark, Yeye Muwo proclaimed to Irosun-Meji and to the rest of humanity, (a curse) never to remember his/her heavenly wishes on getting to earth since the eyes cannot see the back of the body and that before realizing his wishes, he would have to grope in darkness for a long time and experience a lot of hardship in the process.
The pain of the injury made Irosun-Meji unconscious and he lapsed into a trance of utter-darkness. When he woke up, he found himself on his bed on earth. He had forgotten everything that happened before then. He however went about his business and prospered long afterwards.
The state of darkness symbolizes the gestation period we spend in the womb, during which we lose all recollections of what we plan to do on earth.

Ase O!

awo dino

11-13-2009, 08:48 AM

Irosun Meji

Irosun is the Yoruba word for menstrual blood, which is used in ritual. In traditional Ifa, the substitution for menstrual blood is called “irosun,” which is red camwood powder. The first four Odu are the cycle of life, death, transformation, and rebirth in the moment of creation. The next four, starting with Irosun Meji, are the cycle of life, death, transformation and rebirth as they manifest n the process of evolution.
So, Irosun as the principle of life is the principle of life in the process of evolution ,or more specifically, the process of life as it is founded on genetic inheritance. We receive the blessing of the ancestors through our DNA and that comes to every child through the menstrual blood of the mother. When the baby is in the birth canal, or the moment when life begins as a conscious individual, the baby
travels down what Ifa calls the “blue river” (birth canal) and the blue river is the home of Iyaami, meaning the process of birth is the primal experience that shapes Ori . Which is why so many Odu deal with birth; which is why the women of Iyaami pray collectively during every traditional birth ritual, and which is why Iyaami have a fundamental role in all Ifa ritual. Those who think Iyaami are evil witches have absolutely no understanding of our faith. None. If anyone tells you that, you need to assume they know nothing and treat them accordingly. Irosun is a blessing from the ancestors; it is life rooted in ancestral lineage; it is the reason why Ifa is based on ancestor reverence. Iit is the source of the idea of egun meaning the collective spirit of our ancestors and it is the basis of the Ifa belief in reincarnation. According to Ifa, we incarnate in our family lineage for the purpose of elevating our ancestral lineage or elevating our collective egun. This collective process changes the DNA in our family line and elevates the consciousness of future generations. When this happens in ibi it is called a family curse which means generational manifestation of abuse, addiction and isolation. To understand Irosun is to understand why Ifa is a family based religion in which collective participation in rituals of elevation are essential to spiritual growth and the development of good character. Irosun is also the foundation of the power of the word. The voice of the mother at birth literally creates the babies image of self and world and this becomes the fundamental organizing principle for Ori for every individual alive on earth. The voice of the mother creates our initial reality. If the voice says we are good and blessed that will shape our perception of self; if the voice says we are scum sucking dirtwads that will shape our perception of self.
Which is why in America everyone is conditioned to never ever ever say anything nice to anyone about anything. This conditioning is what I call legalized institutional slavery. As long as we hex our children there is no place for elevation of Ori and the development of iwa pele. Then we wonder what happened to our children. This is not rocket science. Think about it; are you motivated to do good things by being called names or are you motivated to do good things by the anticipation of healthy praise? This choice literally creates the difference between ire and ibi. Ire comes when we bless others. Ibi comes when we hex others. The blessing or the hex does not go to the person who receives it, the blessing or the hex goes to the person who gives it. “If your life gets better, my life gets better.” If that is true, hexing, jealously, antagonism, denigration, racism, sexism, homophobia, gynophobia, batophobia ,none of it has any place at all in the life of the serious student of Ifa. There is an oriki ire in Irosun that says:

Akoko l'ewo lo nwa nlo? Nre'ile'resa, n'le oba'du
Woodpecker, where are you going? I am going to the town of iresa, to the house of the mysterious king.

THIS IS A REFERENCE TO IYAAMI GOING TO THE SOURCE OF ODU IN THE HEART OF THE WOMB OF CREATION. THE SUGGESTED EBO IS A DONATION TO CHILDREN.

Oja kan o da bi oja ororo
No sash is as fine as a bright red sash

THIS IS A REFERENCE TO MENSTRUAL BLOOD
AS SYMBOLIZED BY THE RED SASH AROUND THE POT OF OGUN

Oke kan o da bi oke gbadi
No hill is as fine as gbadi hill

A REFERENCE TO ODU OR THE WOMB

Oke gbadi l'o sunwon, sunwon
Gbadi hill is so good, so good
O fi'bi sonso ori s'ara
It has a pointed head

A REFERENCE TO ELEVATION OF ORI

Ona kan o da bi ona sare
No road is as nice as the road to sare

THE ROAD TO IWA PELE

Da fun ajeji godogbo
Nlo ba nwon s'ode 'peri
Who was going to live with them at the town of 'peri
Hin. Ara 'peri ni yi
Yes. These were the people of 'peri
Aiye won ja l'oju omu o ti l'ehin asa
Their lives were troubled and they were unhappy

THIS MEANS A LACK OF ALIGNMENT WITH DESTINY

Nwon wa ni
They said
Tani a b'awon t'aiye awon se?
Who can set our lives right?

HOW TO FIX THE PROBLEM

Nwon ni'wo onperi
They said, you chief of 'peri
Nwon l'alejo ni o b'o t'aiye re se
They said, a stranger is the one who will set your lives right

THE IDEA OF THE SIGNIFICANT STANGER SOMEONE FROM OUTSIDE THE VILLAGE WHO CAN SEE
THE PROBLEMS IN THE VILLAGE CLEARLY

Ki ajeji godogbo o si ma lo nu
As stout foreigner was about to go
Nwon ni o ru ebo
They said he should make an offering
Kil'on o ru?
Nwon ni o ru egba me'inla
They said he should offer 28,000 cowries
K'o ru abuko adie
He should offer a ****
K'o ru eiyele, k'o ru emo
He should offer a pigeon, he should offer a rat

HEAD CLEANING AND EBO TO IFA

Nwon ni o ru aso
He should offer a cloth
Asokaso t'o ba ri nwon ni k'o ru
Any cloth that he saw he should offer it

EBO TO EGUN

Ajeji godogbo k'ebo, o rubo nu
Nwon si gba tan
And they took it
Akisa l'o ku t'o ta ma'ra
Rags were all he had left

THE OFFERING IS MADE AT A POINT OF DESPERATION

Ajeji godogbo ba sa ko'ri o d'ode 'peri
So stout foreigner started off and he arrived at the town of 'peri
O de enu odi, ko le wo'le
He came to the town gate, he could not enter

HE IS STOPPED AT THE THRESHOLD TO ELEVATION

L'o ba joko n'be
So he sat down there
B'eleyi ba nlo a ni o bi'mo
As people passed by, he said, may you bear children
Nigba o ba si se na, nwon nbi'mo l'oto
And when he did so, they actually bore children
B'amodi nse'nia t'o ba ba n'be a ni y'o san fun
If sickness was troubling someone and he came there and said, may you get well
O si nsan fun na l'oto
And the person actually got well
Ha! Onperi, ajeji kan nbe nibeun
Ha! Chief of 'peri, a foreigner is out there
O l'on'i wo'gboro
He said he would not enter the city
Nwon ni k'o wo'gboro
They said he should enter the city
N'bo lo joko?
Where will you stay?
O ni'di'gi t'on joko ni
He said, at the base of this tree where I am sitting

AT THE SHRINE OF THE ANCESTORS THE STRANGER WAS ABLE TO MANIFEST THE POWER OF THE WORD

N'be l'on o joko?
Is that where you will stay?
O ni n'be l'on o joko
He said, I will stay here
Gbogbo'hun ti nwon o ba ma ba on so
Anything that they want of me
Ki nwon ma wa ba on
They should come here to me
Nwon si nlo ba n'be na
So they were going to him there
Eni ti nbi'mo ku
People who had been bearing children who died
Nwon o bi'mo ku ma
They did not bear children who died anymore
Alabiku sa nd'alabiye
Those who had abiku were having children that lived
Njo ti nwon o'i mu on wo'gboro
The day that they wanted to take him into the city
O ni ki nwon o lo da aso f'on
He said they should make a cloth for me
Nwon da aso, nwon da awon
They made a cloth, they made a net
Nwon sa fun
And gave them to him
O fi b'owo s'eri
He put them on
L'o ba sa ja'de
And he came out
Ni nwon ba ko, ni nwon'i ti
They gathered around him, and they followed him
Ni nwon nlu fun
And they were drumming for him
Ni nwon pe, ni nwon njo
They were calling his names and they were dancing
Ni nwon ba njo l'ode onperi
And they were dancing at the palace of the chief of peri
Nwon njo, ni nwon nyo
They were dancing, they were rejoicing
Ni nwon nyin awon awo
They were praising the diviners
L'awon awo nyin'sa
And the diviners were praising Osa
Pe be ni awon awo t'awon s'enu re wi
That the diviners had spoken the truth
Oja kan o da bi oja ororo
No sash is as fine as a bright red sash
Oke kan o sunwon bi oke gbadi
No hill is as good as gbadi hill
Oke gbadi l'o sunwon, sunwon
Gbadi hill is so good, so good
L'o fi'bi sonso ori s'ara
It has a pointed head
Ona kan o da bi on sare
No road is as nice as the road to sare
L'o da fun ajeji godogbo
Ti nlo ba nwon s'ode 'peri
When he was going to live with them at the town of peri

THIS IS A COMPLICATED WAY OF SAYING THE SOLUTION TO A PROBLEM COMES FROM SPEAKING TO AN EGUNGUN MEDIUM

Iwo, ajeji godogbo
You stout foreigner
O duro o ba wa tun'le yi se?
Won't you wait and set our land right?
You, stout foreigner
Iwo, ajeji godogbo

A se m'ajeji godogbo?
How do we know stout foreigner?
'N l'a npe l'egun
He is the one we call egun

ASE

awo dino

11-13-2009, 09:05 AM

As I mentioned in a previous post, the plant, ewuro, is related to Irosun meji in that those born under this odu, or who find themselves operating under this odu may encounter difficulties. ewuro points us to the light at the end of the tunnel. No condition is permanent. I submit the following from Chief Fama.

Ewuro (Vernonia Amygdalina Delile)

A Yoruba proverb says, "Adun ni ngbeyin ewuro." When translated literally, the sentence says, "Sweetness ends the bitter taste of ewuro." Ewuro is a very popular Yoruba vegetable. For its herbal property, ewuro is:
(a) the first aid for a simple stomach upset, (b) a protective shield against negative forces when planted around
the house or in the yard, and c) it is the remedy against breast-feeding. (when a mother wants to wean her baby off breast milk). Ewuro in the above proverb refers to its two different tastes: acrid, sour taste and sweet, bitter taste. The clue to ewuro's double taste is in its mildly tedious preparation. We will now go over the preparations from its simplest form. We will start with its remedy on breast feeding, #c above. One of Ewuro's leaves is enough for usage. It is rinsed, first. The single leave is crushed lightly with one hand, right handed or left handed---it does not matter---and the moist ewuro is rubbed on both nipples. The bitter taste discourages a baby from reaching for the breast when hungry; the baby will start reaching for solid food until completely weaned off breast milk*. As remedy against stomach upset, a handful of ewuro's leaves is plucked off the shrub or the tree (depending on the maturity of the ewuro). The leaves are washed to get rid of other useful creatures that would not be part of the intended preparation---soil, friendly worm/s, and cricket/s. A clean bowl and a glassful, or two-glassfuls, of water stand/s bye. Pour the water into the bowl. Add the washed ewuro to the bowl. Crush and squeeze the ewuro for about two minutes. It will foam. When finished, use your hand as a filter (traditional method) or use a conventional filter to remove the crushed ewuro. Add a pinch of salt. The remedy against non-serious stomach upset is ready. Beware! The taste is bitter, and it is really bitter. A glassful is enough. Most times, the one-time, glassful dosage brings relief*. #A** is the delicacy aspect of ewuro, and it is the version from which the proverb in reference evolved. The preparation is really tedious. It starts with plucking lots of ewuro leaves, and shredding them with a knife. Then, washing the leaves first, putting the leaves in a big bowl of water, adding a spoonful of salt to the combination, crushing the leaves, and squeezing the leaves in the bowl of water with both hands. Next will be the intermittent draining of the water (traditional or conventional method) from the squeezed ewuro and
refilling with clean, fresh water; squeezing continuously, and dealing with its foamy combination in the process. Depending on expertise, the process can last between thirty minutes and one hour. Huge reduction of the foaming process, or its skimpy state, is an indication that the ewuro has been ridden of its acrid, bitter taste. At this stage, the taste would have gone from acrid bitterness to a sweet-bitter taste. Also, the hands would have acquired a coloration of green. In particular, the fingernails will be stained green and the stain will last a couple of days or longer. Ewuro is ready for Yoruba's nationally acclaimed obe ewuro (ewuro stew), of which any of the two particularly popular kinds of melon seeds (sunflower seeds might pass for one of them) is a principal additional. It is from this process of ewuro that the proverb "Adun ni ngbeyin ewuro" (there is sweetness after the tedious process of ewuro) evolved. A good equivalent to this Yoruba proverb will be an English saying, "There is light at the end of the tunnel." From this bitter-sweet cultural analogy also comes its spiritual significance with eye ile (house bird---a pet)---known in English as pigeon and in Spanish as paloma, respectively, for the benefit of all in the group. According to Ifa, eyele used to live in the woods. Then came a man who was distraught with his life. The man was intent on suicide. Since killing oneself was never an option in Yoruba traditional, cultural, and spiritual lifestyle, the man devised a discrete means to his mission: he went to the woods with the weapon of choice at the time---a rope. Meanwhile, he had had a consultation with a Babalawo. Ebo was recommended and he did ebo. Even with the ebo to the Orisas done on his behalf by the Babalawo, his economic condition seemed the same. It will take about two pages to expatiate on the man's apparent condition after the ebo was done; so, we will leave that to the trained Babalawo, who already knows the reasons, and continue on with our focus. The particular eyes (birds) in the woods, the ones in reference here, foiled his attempt. The "Kiki Ifa" (Chants/messages in English and Patakis in Spanish) continues and ends with the man's decision to thank Odumare (via Ifa "Orunmila") in his own unique way. The uniqueness of his gratitude included recognition of the roles the eyes played in his life at that moment of intense cloudiness in his life. His decision included the name for his divine pet: eye-ile (eye ti o ye ile, eyele***---bird that deserves to live in the house [with him]), he kept a lot of them. For those of us who might be going through the anguish of the effect of our economic situation, which is global in nature, remember the proverb above---Adun ni ngbeyin ewuro---light at the end of the tunnel. In addition, remember the drastic decision of our man in the above story. DO NOT go there. Whatever situation one might be in, it is not that bad to warrant such thoughts.
Good morning! And wishing us IRE gbogbo (all ire, todo ire). Please, claim this good wishes and keep the good wishes because Ifa says, "Yiye ni nye eyele, dide ni nde adaba l'orun"
"Eyele meets with recognition, dove meets with comfort"---(both being birds with uniquely divine lores).

ase

awo dino

11-19-2009, 12:18 PM

I noticed I didn't reference this post, which was from Awo Falokun.
alafia

Irosun Meji

Irosun is the Yoruba word for menstrual blood, which is used in ritual. In traditional Ifa, the substitution for menstrual blood is called “irosun,” which is red camwood powder. The first four Odu are the cycle of life, death, transformation, and rebirth in the moment of creation. The next four, starting with Irosun Meji, are the cycle of life, death, transformation and rebirth as they manifest n the process of evolution.
So, Irosun as the principle of life is the principle of life in the process of evolution ,or more specifically, the process of life as it is founded on genetic inheritance. We receive the blessing of the ancestors through our DNA and that comes to every child through the menstrual blood of the mother. When the baby is in the birth canal, or the moment when life begins as a conscious individual, the baby
travels down what Ifa calls the “blue river” (birth canal) and the blue river is the home of Iyaami, meaning the process of birth is the primal experience that shapes Ori . Which is why so many Odu deal with birth; which is why the women of Iyaami pray collectively during every traditional birth ritual, and which is why Iyaami have a fundamental role in all Ifa ritual. Those who think Iyaami are evil witches have absolutely no understanding of our faith. None. If anyone tells you that, you need to assume they know nothing and treat them accordingly. Irosun is a blessing from the ancestors; it is life rooted in ancestral lineage; it is the reason why Ifa is based on ancestor reverence. Iit is the source of the idea of egun meaning the collective spirit of our ancestors and it is the basis of the Ifa belief in reincarnation. According to Ifa, we incarnate in our family lineage for the purpose of elevating our ancestral lineage or elevating our collective egun. This collective process changes the DNA in our family line and elevates the consciousness of future generations. When this happens in ibi it is called a family curse which means generational manifestation of abuse, addiction and isolation. To understand Irosun is to understand why Ifa is a family based religion in which collective participation in rituals of elevation are essential to spiritual growth and the development of good character. Irosun is also the foundation of the power of the word. The voice of the mother at birth literally creates the babies image of self and world and this becomes the fundamental organizing principle for Ori for every individual alive on earth. The voice of the mother creates our initial reality. If the voice says we are good and blessed that will shape our perception of self; if the voice says we are scum sucking dirtwads that will shape our perception of self.
Which is why in America everyone is conditioned to never ever ever say anything nice to anyone about anything. This conditioning is what I call legalized institutional slavery. As long as we hex our children there is no place for elevation of Ori and the development of iwa pele. Then we wonder what happened to our children. This is not rocket science. Think about it; are you motivated to do good things by being called names or are you motivated to do good things by the anticipation of healthy praise? This choice literally creates the difference between ire and ibi. Ire comes when we bless others. Ibi comes when we hex others. The blessing or the hex does not go to the person who receives it, the blessing or the hex goes to the person who gives it. “If your life gets better, my life gets better.” If that is true, hexing, jealously, antagonism, denigration, racism, sexism, homophobia, gynophobia, batophobia ,none of it has any place at all in the life of the serious student of Ifa. There is an oriki ire in Irosun that says:

Akoko l'ewo lo nwa nlo? Nre'ile'resa, n'le oba'du
Woodpecker, where are you going? I am going to the town of iresa, to the house of the mysterious king.

THIS IS A REFERENCE TO IYAAMI GOING TO THE SOURCE OF ODU IN THE HEART OF THE WOMB OF CREATION. THE SUGGESTED EBO IS A DONATION TO CHILDREN.

Oja kan o da bi oja ororo
No sash is as fine as a bright red sash

THIS IS A REFERENCE TO MENSTRUAL BLOOD
AS SYMBOLIZED BY THE RED SASH AROUND THE POT OF OGUN

Oke kan o da bi oke gbadi
No hill is as fine as gbadi hill

A REFERENCE TO ODU OR THE WOMB

Oke gbadi l'o sunwon, sunwon
Gbadi hill is so good, so good
O fi'bi sonso ori s'ara
It has a pointed head

A REFERENCE TO ELEVATION OF ORI

Ona kan o da bi ona sare
No road is as nice as the road to sare

THE ROAD TO IWA PELE

Da fun ajeji godogbo
Nlo ba nwon s'ode 'peri
Who was going to live with them at the town of 'peri
Hin. Ara 'peri ni yi
Yes. These were the people of 'peri
Aiye won ja l'oju omu o ti l'ehin asa
Their lives were troubled and they were unhappy

THIS MEANS A LACK OF ALIGNMENT WITH DESTINY

Nwon wa ni
They said
Tani a b'awon t'aiye awon se?
Who can set our lives right?

HOW TO FIX THE PROBLEM

Nwon ni'wo onperi
They said, you chief of 'peri
Nwon l'alejo ni o b'o t'aiye re se
They said, a stranger is the one who will set your lives right

THE IDEA OF THE SIGNIFICANT STANGER SOMEONE FROM OUTSIDE THE VILLAGE WHO CAN SEE
THE PROBLEMS IN THE VILLAGE CLEARLY

Ki ajeji godogbo o si ma lo nu
As stout foreigner was about to go
Nwon ni o ru ebo
They said he should make an offering
Kil'on o ru?
Nwon ni o ru egba me'inla
They said he should offer 28,000 cowries
K'o ru abuko adie
He should offer a ****
K'o ru eiyele, k'o ru emo
He should offer a pigeon, he should offer a rat

HEAD CLEANING AND EBO TO IFA

Nwon ni o ru aso
He should offer a cloth
Asokaso t'o ba ri nwon ni k'o ru
Any cloth that he saw he should offer it

EBO TO EGUN

Ajeji godogbo k'ebo, o rubo nu
Nwon si gba tan
And they took it
Akisa l'o ku t'o ta ma'ra
Rags were all he had left

THE OFFERING IS MADE AT A POINT OF DESPERATION

Ajeji godogbo ba sa ko'ri o d'ode 'peri
So stout foreigner started off and he arrived at the town of 'peri
O de enu odi, ko le wo'le
He came to the town gate, he could not enter

HE IS STOPPED AT THE THRESHOLD TO ELEVATION

L'o ba joko n'be
So he sat down there
B'eleyi ba nlo a ni o bi'mo
As people passed by, he said, may you bear children
Nigba o ba si se na, nwon nbi'mo l'oto
And when he did so, they actually bore children
B'amodi nse'nia t'o ba ba n'be a ni y'o san fun
If sickness was troubling someone and he came there and said, may you get well
O si nsan fun na l'oto
And the person actually got well
Ha! Onperi, ajeji kan nbe nibeun
Ha! Chief of 'peri, a foreigner is out there
O l'on'i wo'gboro
He said he would not enter the city
Nwon ni k'o wo'gboro
They said he should enter the city
N'bo lo joko?
Where will you stay?
O ni'di'gi t'on joko ni
He said, at the base of this tree where I am sitting

AT THE SHRINE OF THE ANCESTORS THE STRANGER WAS ABLE TO MANIFEST THE POWER OF THE WORD

N'be l'on o joko?
Is that where you will stay?
O ni n'be l'on o joko
He said, I will stay here
Gbogbo'hun ti nwon o ba ma ba on so
Anything that they want of me
Ki nwon ma wa ba on
They should come here to me
Nwon si nlo ba n'be na
So they were going to him there
Eni ti nbi'mo ku
People who had been bearing children who died
Nwon o bi'mo ku ma
They did not bear children who died anymore
Alabiku sa nd'alabiye
Those who had abiku were having children that lived
Njo ti nwon o'i mu on wo'gboro
The day that they wanted to take him into the city
O ni ki nwon o lo da aso f'on
He said they should make a cloth for me
Nwon da aso, nwon da awon
They made a cloth, they made a net
Nwon sa fun
And gave them to him
O fi b'owo s'eri
He put them on
L'o ba sa ja'de
And he came out
Ni nwon ba ko, ni nwon'i ti
They gathered around him, and they followed him
Ni nwon nlu fun
And they were drumming for him
Ni nwon pe, ni nwon njo
They were calling his names and they were dancing
Ni nwon ba njo l'ode onperi
And they were dancing at the palace of the chief of peri
Nwon njo, ni nwon nyo
They were dancing, they were rejoicing
Ni nwon nyin awon awo
They were praising the diviners
L'awon awo nyin'sa
And the diviners were praising Osa
Pe be ni awon awo t'awon s'enu re wi
That the diviners had spoken the truth
Oja kan o da bi oja ororo
No sash is as fine as a bright red sash
Oke kan o sunwon bi oke gbadi
No hill is as good as gbadi hill
Oke gbadi l'o sunwon, sunwon
Gbadi hill is so good, so good
L'o fi'bi sonso ori s'ara
It has a pointed head
Ona kan o da bi on sare
No road is as nice as the road to sare
L'o da fun ajeji godogbo
Ti nlo ba nwon s'ode 'peri
When he was going to live with them at the town of peri

THIS IS A COMPLICATED WAY OF SAYING THE SOLUTION TO A PROBLEM COMES FROM SPEAKING TO AN EGUNGUN MEDIUM

Iwo, ajeji godogbo
You stout foreigner
O duro o ba wa tun'le yi se?
Won't you wait and set our land right?
You, stout foreigner
Iwo, ajeji godogbo

A se m'ajeji godogbo?
How do we know stout foreigner?
'N l'a npe l'egun
He is the one we call egun

ASE

awo dino

11-24-2009, 11:28 AM

Owonrin Meji

II II
II II
I I
I I

In the fixed order of Orunmila, Owonrin-Meji occupies the sixth position.
Death as in Oyeku, but at another stage of evolution.
Esoteric representation of Owonirn Meji is two triangles surrounding three points which symbolizes the invisible forces that create mixture in the universe. It is an image to use as the bases of Ifa numerology.
It can be an indication of persistent drought, famine, and lingering disease.
In Owonrin-Meji people are laughing at you.
Children would be disposed to be physicians or electricians.
"Lest we forget the primacy of earth"
A need to be balanced --- A need to be humble
Talks about a person that cursed someone and that curse came back to them.
Victory over one's many enemies
Tendency to make impossible and unreasonable demands
Child killing his own mother
Friends in heaven want to take you away from earth
Material possessions overrule honor
"Reverse Head"
This Odu incarnates great profits.
Image of seeing your destiny and moving straight towards it without faltering.
The most esoteric of all rituals is feasting the multitude and looking for positive public opinion.
Realize that even though it is not easy to change one's destiny, all the same, it is not impossible to do so.

"It is not as the size of a tree that the spirit inside is like"

Hand presses down heavily upon me
The invisible worm walks crookedly within me
Broom song: Sweep out, out upon the road, cleanse me.

You slapped my ears, I never slapped you back; You butted me with your head, I uttered not a word or reacted. Edumare (Olodumare/The Almighty) will query you as to what I took of you! Was Oracle's divination for Awonrinwon (Iguana) Who would order his affairs peacefully. Awonrinwon is the sage of peace Who would conduct; his cult in submission. Thus I bow myself in submissiveness.

"Where is money to be found, oh?"
"Money is to be found among one's own followers, oh"
"Money is to be found among one's own followers, oh."

The elders of Oyo were told to make sacrifice,
But they ignored it.
I was told to make similar sacrifice,
I listened and did the sacrifice.
I missed my steps and survived.
Because I made sacrifice.
Others missed their steps and died,
Because they failed to make sacrifice.
Those who make sacrifice,
Unfailingly receive salvation.

Gooro-maafiyun, Gooro-maafibo divined for animals, when they were going on a journey. They were all advised to sacrifice: Black cloth, they refused to make sacrifice. It was only the cat that heeded this advice : on reaching their destination, they encountered the witches who devoured all who refused to sacrifice their black cloth. They saw the Cat afar off with black cloth on. His eyes were four- like theirs, as such, the witches decided not to kill him for food because he was one of them. When the cat was returning home he sang thus:- Gooromaafiyun, Gooromaafibo........

It is important for people to resist the urge to ventilate their domestic grievances in public, for fear that some evil minded listener may amplify it in the witch-world.

Ase O!

awo dino

11-24-2009, 11:33 AM

ese Owonrin Meji

Come gather all around me now,
you divination clients for this session,
for it's for many people here together
Owonrin speaks, as Ifa will explain.
"All tribal marks are gathered now,
some faces here have thirty carvings,
horizontally: that's called abaja
Some others here have twenty
chevrons on their face: that's keke,
and others still have fifty lines
that we call woro-woro, vertical."
These were the ones who cast for Odunmbaku,
the son of Ifa, yes, Orunmila's own son.
They told their client he must sacrifice
five bags of cowries and a five-toed chicken
to put outside, close to the road,
taken by Hawk, then lost from sight.
The sacrifice was gone, accepted.
Iku, that's Death, came looking;
and happy Odunmbaka said: "Good heavens,
't was Hawk took Chicken, and your road is blocked.
This year I cannot go with you,
so next year better, Death!
I'm very sorry, but you know: that's life!"
Death shrugged his shoulders, for whatever
we say about him: he's an honest fellow,
who never takes what not belongs to him.
The people sang and danced
and loudly praised their Ifa,
saying: "This year we should have died,
but Iku just took Chicken,
and left us living, yet to see another year.
That's what the Awo's said:
"All tribal marks are gathered now,
some faces here have thirty carvings,
horizontally: that's called abaja
Some others here have twenty
chevrons on their face: that's keke
and others still have fifty lines
that we call woro-woro, vertical."
These were the ones who cast for Odunmbaku,
the son of Ifa, yes, Orunmila's own son.
All make the sacrifice, along with Odunmbaku,
a chicken to Iku, for us to live some more.
ase

awo dino

11-24-2009, 11:44 AM

ese Owonrin Meji

Idasiki ona nii rejo leyin

The unsmoothness of the road breaks the snake’s back

Adifa fun Esin

Divined for horse

A bu f’agbo

Divined same for ram

Nijo ti won nsawo rele ooni

When they were on Ifa mission to the palace of Ooni

Atesi, atagbo

Inclusive of the horse and the ram

Awo ile Oooni Alanakan-esusu

Awo in the palace of Ooni (Ife king)

A difa fun Ooni

Divined for Ooni

Nijo ti o r’iba ile baba re mo

When he lacked the iba (ase) from his father (meaning, all the ancestors)

(When he was denied the ases from his ancestors; as a result of which life was hard for him)

Iba baba

Iba to baba

Iba yeye

Iba to yeye

Iba Oluwo

Iba to Oluwo

Iba Ojugbona

Iba to Ojugbona

Iba Akoda

Iba to Akoda

Iba Aseda

Iba to Aseda

Iba pa-npa-sigidi-adaso-mamero

Iba to the big savior (to Ikin Ifa tree)

Afeyi ti mo ba da se

Unless I do not give appropriate iba (because I give the appropriate ibas)

K’oro ma saigba

Will my doings not be sanctioned (whatever I do will be sanctioned with ase).

Owonrin Meji speaks of giving reverence to one's ancestors as a way to become stronger spiritually. Owonrin Meji is an "unstable" Odu. Stability is found in the foundation which is your ancestral heritage, your lineage. To go through life without a connection to your ancestors is to have an unstable foundation.

Sekhemu

11-24-2009, 03:31 PM

Esoterically Owonrin Meji represents two triangle surrounding three points which symbolize the invisible forces that create mixture in the universe. It is an image to use as the bases of numerology.

Owonrin meji is an indication of persistent drought, famine, and lingering disease. In Owornin meji people appear to be laughing at you. Children are disposed to be physicians or electricians.

There is a need to be balanced, and humble. About people cursing and others cursing back at them. Victory over one's enemies and a tendency to make impossible and unreasonable demands. A child killing his mother and friends in Orun wanting to take you away from Aiye where material possessions over-rule honor

This Odu incarnates great profits the image of seeing your destiny and moving straight towards it without faltering.

The most esoteric of all rituals is feasting the multitude and looking for positive public opinion. Realize that even though it is not east to change one's destiny, all the same, it is no impossible to do so.

"It is not the size of a tree that the spirit inside is like"

Hand presses down heavily upon me
The invisible work walks crookedly within me
Broom song: sweep out, out upon the road, cleanse me.

You slapped my ears, I never slapped you back; You butted me with your head, I uttered not a word or reacted. Edumare will query you as to what I took of you! Was oracle's divination for Awonrinwon (Iguana) Who would order his affairs peacefully. Awonrinwon is the sage of peace who would conduct; his cult into submission. Thus I bow myself in submissiveness.

"Where is money to be found, oh?"
"Money is to be found among one's own followers, oh"
"Money is to be found among one's own followers, oh."

The elders of Oyo were told to make sacrifice
but they ignorned it.
I was told to make a similar sacrifice,
I listened and did the sacrifice.
Others missed their steps and died,
Because they failed to make sacrifice.
Those who make sacrifice,
Unfailingly receive salvation.

Gooro-maafiyun, Gooro-maafibo divined for animals, when they were going on a journey. They were advised to sacrifice: Black cloth, they refused to make sacrifice. It was only the cat that heeded this advice: on reaching their destination, they encountered the "birds" who devoured all who refused to sacrifice their black cloth. They saw the cat afar off with black cloth on. His eyes were four-like theirs, as such, the "birds" decided not to kill him for food because he was one of them. When the cat was returning home he sang thus: Gooromaafiyun, Gooromaafibo.

It's important for people not to air their "dirty" laundry in public for fear that some evil-minded listener may relay it in the Witch (bird) world.

Ase O

awo dino

11-25-2009, 10:36 AM

Owonrin Meji creates unexpected change. It is a reference to the principle of chaos in the universe. Owonrin in its positive manifestation (ire) is the ability to deal with change and to adjust one's perspective. Its negative manifestation (ibi) is unexpected disruption destroying a weak foundation. As I pointed out before, this weak foundation is a lack of ancestral support. This odu calls for clear thinking and moderation. This Odu calls for proper ebo; not only for orisa and/or egun (ancestors), but said ebo should be used to feed the community. For example, if this Odu came up in divination in ibi, I would maybe go down to the park where the homeless hang out and do a barbeque. My generosity would be returned, whether it be money, a wife,, etc. One's Ancestral Guardian Angel is ready to help one.

ese Odu Owonrin Meji

Gooro-maafiyun, Gooro-maafibo divined for 165 animals, when they were going on a journey. They were all advised to sacrifice a Black cloth. they refused to make sacrifice. It was only the cat that heeded this advice : on reaching their destination, they encountered the Aje' (witches) who devoured all who refused to sacrifice their black cloth. They saw the Cat afar off with black cloth on. His eyes were four- like theirs, as such, the witches decided not to kill him for food because he was one of them. When the cat was returning home he sang thus:- Gooromaafiyun, Gooromaafibo........

The black cloth is a reference to the ancestors. Those who didn't have firm ancestral support, were easy victims to negative energies. Cat had strong ancestral support, and "four eyes" (mystic vision). thus he was not sucseptible to negative energies. Your ancestors are your first line of defense.

ese Owonrin Meji

Thief-but-not-a-thief-who-made-the-diviner-take-our-things-in-our-presence cast Ifa for Ewe (foliage) Owon on the day that he wanted to bring the power of a chief from the sea. Ifa advised Ewe Owon to make ebo so that he would receive the blessing of fame. Ewe Owon made ebo and became a chief. Ewe Owon started to sing and dance in praise of the Awo, while the Awo was praising Ifa, while Ifa was praising Olodumare. When Ewe Owon started to sing, Esu put a song in his mouth. Ewe Owon sang:

Owon mi jo, Owon mi yo
Owon ti mu ota oye b'odo
Owon mi jo, Owon mi yo

Owon day dance, Owon day sing
Owon has brought the power of the chief from the sea
Owon day dance, Owon day sing

Ifa says this person must make ebo in order to receive an important title or position (such as a promotion at work). This person is a natural leader, and must be a person of leadership within the family. This person will be in a postion to help their family solve a problem (again, the need for ancestral support). Awo will consult the oracle regarding to whom ebo is made, but in
this Odu usually it is to Obatala and Esu.

ese Owonrin Meji

Wealth-stretches-out-its-hand the diviner at Ido, Wealth-stretches-out-its-foot the diviner at Otun; Oto and Oya the diviners at Koro; The leaf called "Honor Swaying"; The-evil-that-exists-on-the-diviner's-head-today-will-go-away-to-the-bottom-of-the-water; were the ones who cast Ifa for Orunmila when he was going to divine at Oyo. They said he should make ebo of two roosters, one pigeon, three kola nuts, and red palm oil so that his journey would be good. Orunmila made ebo and took it to the edge of a river.

This person should make ebo because of a journey they are going to make, so that they may bring home the fruits of their labor. Notice that the ebo was taken by Orunmila to the river bank, which corresponds to the name of one of the diviners, The-evil-that-exists-on-the-diviner's-head-today-will-go-away-to-the-bottom-of-the-water

There is a particular literary structure and much esoteric meaning in ese Odu, which take study and instruction to be able to decipher. To most, reading Odu is like me reading the bible; just a bunch of mumbo-jumbo.

awo dino

12-02-2009, 07:32 PM

OWONRIN MEJI
Owonrin from the elision owo ni rin - something that is brought by the hand. In Ifa the hand brings us ire or ibi which is the realm of Esu so in simple terms Esu carries the ase of chance, change, temporary chaos and confusion. In Ifa these are good things because they disrupt the rigid structure of dogma. Ifa is anti dogma. Nothing you believe is true; nothing. Truth is formed by consensus, and consensus is always subject to change. What Ifa does is examine the consequences of consensus. A child who believes they are a good and blessed person lives in a different world than a child who believes they are bad, unworthy, etc. The physical reality is literally created by how we see self and world. Owonrin reminds us of that reality; that dimension of Ori. Ose ‘Tura incarnates Esu Odara, but most of the other Esus are incarnated by Owonrin plus theOdu of the particular Orisa. A complete Orisa pot contains the Esu for that Orisa, a detail forgotten in the Diaspora. For example, in Sango’s pot in the Diaspora we find an empty turtle shell. But the turtle shell is used in Yorubaland for the Esu Sango – it is not simply an empty turtle shell, but is an Esu. Sango’s Esu is incarnated in Owonrin Iwori. The right toe for women and the left toe for men is considered the place of connection to egun. when egungun (mediums) bury the dead at funerals they stand in the grave with their toe on the body. The toe is also used as a source of infusion of ase of courage from Sango ie as a deified ancestor (Orisa – Ori sa – exalted heads. Orisa are deified ancestors), so in Odu Ifa turtle blood is offered to the big toe as an ebo for courage. In traditional Ifa when Sango is given the turtle offering, it becomes the basis for making Sango’s Esu.

Owonrin is the encounter with Esu that pushes us to re-examine our core beliefs. This encounter is
disruptive, confusing, uncomfortable, challenging, resistant, puzzling, perplexing, unwelcome, and difficult, but it is what keeps us from becoming stagnant.
Ese Owonrin Meji
Osa pe ire aje
Irunmole pe ire omo
Orisa pe ire aiku
Orisa pe ki a ru ebo
Nibi a gbe ri agbalagba mokanla l'ori ate
Where we see eleven elders on the tray
O ri ona ti orisa gba ti fi je be?
Do you see the way that orisa says that this is so?
A ji n'igboro, a rin n'igboro
One who wakes in the city, one who walks in the city
O burin bu omi'gboro we
One who walks and walks and uses city water to bathe
Be ni nbu omo igboro bo'ju
So he is using water to wash his face
Da fun owonwon omo a se'gi l'owo
Cast Ifa for owonwon, child of the one who cuts wood to have money
Da fun ejo omo a p'ate s'oro
And cast for snake, child of one who hunts with birdlime to have riches
Won ni ki owonwon o ru'bo
They said owonwon should make an offering
Ki ejo o ru
And that snake should offer one
Kini awon yio a ru?
What should they offer?
Won ni ki won o ru egbegba mokanla
They said they should each offer 22,000
Won ni ki won o ru ate
They said they should offer birdlime
Ki won o ru ada
They should offer a cutlass
Won sa ko ebo, won ru'bo
They collected the offering, they made the offering
Won k'eru, won tu nu
They appeased the gods
Owonwon nsa nse'gi
Owonwon was cutting firewood
Ejo np'ate
Snake was hunting with birdlime
Nigbati yio mu
When snake would catch one
Ejo mu eiyele
He caught a pigeon
Nigbati yio mu
When he caught another
O mu ofe
He caught a parrot
Nigbati yio mu
When he would catch another
O mu pepeiye
He caught a duck
O nsa nmu gbogbo e
He was catching them all
On lo ta fun olofin
He went and sold them to the king
Nibi ti owonwon ngbe nse igi
Where owonwon was cutting wood
O kan ado, o kan oyin
He found ado bees, he found oyin bees
O kan ifanfan
He found mushrooms
O sa gbe o de ile olofin
He took them to the house of the king
Olofin ra, o sa la
The king bought them and he became wealthy
Nigbati awon mejeji o la
When they both became wealthy
Ni won nba njo, ni won nyo
They were dancing, they were rejoicing
Ni won nyin awon awo
They were praising the diviners
Awon awo nyin orisa
And the diviners were praising orisa
Pe be ni awon awo ti awon se enu re wi
That their diviners had spoken the truth
A ji n'igboro, a rin n'igboro
One who wakes in the city, one who walks in the city
O burin burin bu omi'gboro we
One who walks and walks and uses city water to bathe
Bi nti nbu omi'gboro we
As he is using city water to bathe
Be ni nbu omi'gboro bo'ju
So he is using city water to wash his face
Da fun owonwon omo a se'gi l'owo
Cast for owonwon, child of one who cuts wood to have money
Da fun ejo omo a p'ate s'oro
And cast for snake, child of one who hunts birds to have riches
Owonwon jo o l'owo, ejo jo o l'oro
Owonwon danced, he had money; snake danced, he had riches
Eyin o mo pe ile wa l'a l'oro?
Don't you know that in our house we will have riches?
Orisa pe ire aje ire omo ni on yio bun'ni se o
Orisa says a blessing of money and a blessing of children is what he will give us
Nibi a gbe ri agbagba mokanla
Where we see seven elders
Osa su ni be
Osa says so
Irunmole fi le le
The dieties condone it.
ase

Ifa says ibori (head cleaning) is needed. Ifa says this person needs to appeal to Iyami (the Mothers) for ire. Esu is creating confusion in this person to force them to look at themselves, the way they see the world, and let go of their assumptions in order to expand their consciousness. This confusion is a result of the conflict between “urban and rural life” (peacefulness and daily stress). Ifa says this person needs to make ebo to Iyami and Ogun, creating unity as symbolized by the snake. The part of this ese in bold, is an Oriki ire to be chanted when making the ebo. The reference to bees is to honey as part of the ebo, which refers to Osun as head of the Iyami. The ebo brings a blessing from the mothers and the mushrooms signify the egun (ancestors), so a blessing from the ancestors. The Mothers, the Egun, and Ogun. What a powerful ebo, what a powerful Oriki, what a powerful Odu! The stresses of urban life are spoken to in this Odu.
Ase

awo dino

12-08-2009, 06:40 AM

Obara Meji

I I
II II
II II
II II

In the fixed order of Orunmila, O'bara-Meji occupies the seventh position.

The esoteric representation of Obara Meji is the Rope which symbolizes the force of attachment. It is an image of duration of human accomplishment.
O'bara means strength, or "Spirit of Strength." The unexpected change encountered in Owonrin leads to inner transformation in O'bara. O'bara in its negative manifestation (ibi) is the desire to impose our will on others; the foundation of egotism. Egotism is an inflated sense of self; the opposite of humility. The confrontation with ego, the realization that we are not the center of the universe, can lead to either growth (transformation) or self-destruction. Human will cannot become stronger than that which created human consciousness. This principle is the foundation of iwa pele (good character).

For the client, Odu O'baraMeji denotes being in a state of uncertainty, unable to make decisions. For a client in business, Ifa says that to have a house full of customers and friends, she or he will have to do ebo and follow Orunmila. This person is having financial difficulties and is surrounded by enemies who plot his or her destruction. With ebo, financial difficulties can subside, and enemies defeated. The client will find out who his enemies are and what created his problems.

Children of O'baraMeji are impulsive and suffer from wishful thinking. They have a hard time being decisive. They make decisions in a nervous haste, and always regret those decisions. To be succesfull, children of O'baraMeji need to propitiate their Ori's from time to time.

Physical body element = abdomen and intestines
This Odu denotes poverty and want but at last prosperity and happiness.
Removes backbiting and injurious slander, restores power.
Odu of the underdog
Odu of Commerce
Suggest time for contemplation, warns against complacency.
Think clearly before taking action so as to avoid serious mistakes.
Obara-Meji became more prosperous than all the other Odu put together.
Things that people give to you no matter how small can be used to your advantage.
Good Odu with relationships (marriage, etc.). Story of Sango when he got cast out of the kingdom of Oyo and Oya was the only one on his side.
"I awoke to the sound of winnowing rain"
It was Obara-Meji that introduced dreams to the world because while in the womb, he was always revealing impending dangers to his parents.

Frailty of my right hand
Gains confidence in my left

Obara-Meji was famous for his concern about the poverty of god's creatures. People had deluded themselves with the feeble and defeatist philosophy that there was virtue in material poverty. He demonstrated that a creature's destiny was his own choice and that whether or not a person stayed poor was the measure of his personal effort. After helping several others in heaven, he saw a lot of poverty on earth and he decided to come to the world to bring wealth and prosperity to it.

Obara-Meji became famous. His fame and popularity soon began to evoke envy and enmity. He was soon to realize that success breeds envy, and envy evokes animosity which begets enmity. Generally people do not fall in love with those who excel them.

The fly which does not get greedy, never dies inside a wine container.
The fly which flies high up in the air, and who is not tempted by the baits on the low ground, does not get caught in a gum trap.

Having obtained all he wished for and more, one day, Obara-Meji received a visitor called Efun yemi abori bebele, who advised him to make ebo so that his new found prosperity might endure to the end of his life. He was told to make ebo... He did the ebo. That is why Obara-Meji lived for so long in affluence until all his children also became very old. The gray hair on his head and body turned to be as white as cotton and his wealth sustained to the end of his life!

ase

awo dino

12-08-2009, 10:02 AM

Obara Meji

Otunwesin (“the right hand washes the left”), Osinwetun (“the left hand washes the right”)
Cast Ifa for Awun (white wood) tree
On the day he wanted to have his head (ori) cleaned (ibori)
Ifa advised Awun to make ebo
So that he may prosper
Awun made ebo
It was on that day that he received a good Ori
Awun sang and danced in praise of the Awo,
the Awo sang and danced in praise of Ifa,
Ifa sang and danced in praise of Olodumare.
When Awun started to sing, Esu put a song in his mouth.

Awun de na, Awun dero. Ori ire l’Awun nwe
Awun de na, Awun dero. Ori ire l’Awun nwe
Awun has come, Awun easiness. It is ire that Awun washes his ori
Awun has come, Awun easiness. It is ire that Awun washes his ori
ase

Ifa says this person should have their head cleaned (ibori, rogation) so that the hand of the babalawo will ease their burden. Ifa says that this person should worship Orunmila so that their burden may continue to be lifted.

Ebo: pigeon, hen, white yams, palm oil, white cloth and coral beads. The beads should be fastened to the sponge used in the ibori.

Oriki Orunmila
Orunmila, Ajomisanra, Bara Agbonniregun ibi keji Olodumare,
Spirit of Destiny, eternal dew and fountain of life, the word and rebounding force next to the Creator
Elerin-ipin, omo ope kan ti nsoro dogi dogi
Witness to Creation, child of the eternal palm tree which sparks force
a-je-je-ogun obiriti-a-p’ijo-iku sa, Oluwa mi amoimotan-a ko mo o tan ko se
He who has the medicine to overcome death (iku), the Creator who knows everything we do not know
Ara Ado, ara Ewi, ara Igbajo, ara Iresi, ara Ikole, ara Igeti, ara oke Itase
Native of Ado, native of Ewi, native of Igbajo, native of Iresi, native of Ikole, native of Igeti, native of Itase hill
Ara Iwonran ibi ojumo tin mo waiye, akoko Olokun, oro ajo epo ma pon
Native of the East, generator of the sea, stainless mystic
Olago lagi okunrin tin mu ara ogidan le, o ba iku ja gba omo e si le
Most powerful who bestows youthful vitality, he who rescues children from the wrath of Death
Odudu tin du ori emere, o tun ori ti ko sunwon se
The great Saviour who saves youth, he reclaims the lost ones
Orunmila ajiki, Orunmila ajike, Orunmila aji fi oro rere lo
Spirit of Destiny, worthy of morning supplications, Spirit of Destiny, worthy of morning praise, Spirit of Destiny, worthy of prayers for the good things in life
Iburu, Iboye, Ibose
Take my burden from Earth and offer it to Orun (the invisible realm)
ase

awo dino

12-08-2009, 10:24 AM

The Odu Obara Meji condemns disrespect, pride and arrogance in youths:

If a child indulges in stubborn acts,
if he sees an aged priest and slaps him,
if he comes across an aged physician and beats him mercilessly,
if he goes on and meets and ages priest and knocks him down,
thus declares the oracle to the disobedient child.
"Who says nobody could control him?"
Orunmila says: "Don't you know that
there is no long life for any child who beats an elderly priest,
no long life for any child who slaps an aged physician.
Any child who flogs an aged priest is seeking his own death.
Respect for elders means long life."
ase
These verses teach that premature death can be a punishment for disrespect to elders, and since traditional Africans want to live long they want to respect elders. Candidly, traditional Africans see respect for elders a duty, the doing of which pleases not only men but also Olodumare. Hence they prostrate before elders, open their caps, remove their sandals while greeting them, and help elders carry loads and run errands fl}r them. The unfortunate acceptance of foreign cultures have to a large extent affected African children in respect for elders and we appear to be moving into a confused and dual culture. It is un-African of a child to say "Hello" to his parents or to shake hands with elderly people.

awo dino

12-08-2009, 04:22 PM

Chant for Ibori (head cleaning, rogation) at the river
from Owonrin Ogbe

Owonrin baba Ifa
Owonrin, Ifa's father ("father" as in supremacy)
Eji Ogbe ni baba Opele
Eji Ogbe is Opele's father
Aramota ni baba Sango
Aramota is Sango's father
O d'olu tanta
It has begun to spark
Ina ta were-were ja'na
Fire sparks gently and burns the farm
Oorun ta were-were ja'na
Sun's intensity burns the road
D'ifa fun Orunmila
Divined for Orunmila
Baba nlo ree we ori ola l'odo
father is going to the river to clean his head for financial success
Eyin o mo p'ori eda we lo da ire?Do you people know that it is the head that Orunmila cleanses that is cleansed the most?
ase

Prayers to Orunmila to witness the head cleaning, and to manifest all prayers should be included at the end of the chant.

A head cleaning must be done by an experienced babalorisa, iyalorisa, iyanifa, or babalawo. But a person can feed their own Ori, and relevant chants and prayers (if they know how). When propitiating Ori, Ori inu must also be propitiated.

ase

Sekhemu

12-08-2009, 05:00 PM

awo dino

12-09-2009, 05:47 AM

O'Bara Meji

Abarere Awo Odan cast Ifa for Odan
on the day he was preparing to reestablish himself.
Ifa advised Odan to make ebo
so the area would have shade
Odan made ebo
The area started to have shade
Odan started to sing and dance
in praise of the Awo
while the Awo praised Ifa
while Ifa praised Olodumare
When Odan started to sing
Esu put a song in his mouth
Odan sang:

Odan nbi Odan nre. Odan ti mule Ibudo o
Odan nbi Odan nre. Odan ti mule Ibudo o

Odan was born, Odan survived. Odan has established itself
Odan was born, Odan survived. Odan has established itself
ase

Ifa says it is a good time for this person to start a new project. Ifa says if this person wants to move, the time is right. Ifa says if this person is contemplating a new relationship, the relationship will be good. Ifa says this person will receive a blessing of abundance and a good relationship.

Etutu (ebo): pigeon, hen, palm oil, white plate, corn meal cakes and money offered to Esu.

awo dino

12-09-2009, 06:22 AM

Ese Obara-Meji

In those olden days the people of Okoro were frightened
by weird and awful sounds, coming from an anthill in the bush.
For somewhere in that anthill, there along the path,
something was hiding, disquietingly, making sounds,
rumbling and grumbling away, sonorously, scaring
the travelers, who cried out loudly:
"What is it in that anthill that rumbles and grumbles?
If it wants to kill, let it come out and kill.
But if it doesn't want to kill, let it be quiet,
and let it cease its rumblings and its grumblings too".
The frightened people went up to their king, the Onirese.
The Onirese in his turn called Ifa for his help.
They told the king to take an axe, a wooden axe, quite heavy,
and take a hoe, a supple twig, and go into the bush,
together with his people, to soundly wreck the anthill,
and there they went, the heroes, singing a warrior's song:
"What is it in that anthill that rumbles and grumbles?
If it wants to kill, let it come out and kill.
But if it doesn't want to kill, let it be quiet,
and let it cease its rumblings and its grumblings too".
Although they were scared ****less, the people of Okoro
under the well-meant guidance of their Onirese king,
went digging in the anthill, discovered at its bottom
a rattlesnake whose rattlings, being muffled by the anthill,
had made the sounds that scared them, prompting them to cry in fear:
"What is it in that anthill that rumbles and grumbles?
If it wants to kill, let it come out and kill.
But if it doesn't want to kill, let it be quiet,
and let it cease its rumblings and its grumblings too".
And so the problem solved itself, for that's the way of problems.
The rattlesnake, exposed now by the people of the town,
turned out to be unable to kill a single human,
but yet it didn't want to stop its rumbling, grumbling sounds.
The people of Okoro, having had enough of snake sounds,
then beat the rattlesnake to death, and walked back home again.
They sang ('t was for the last time) the song they had sang often:
"What is it in that anthill that rumbles and grumbles?
If it wants to kill, let it come out and kill.
But if it doesn't want to kill, let it be quiet,
and let it cease its rumblings and its grumblings too".
Ifa now says to all of us that though we may feel threatened,
the threat is quite unreal and there's nothing there to fear
but fear itself. Though things unknown may seem a little scary,
the second that we face our fears they simply fade away.
ASE

As we have already seen, O'Bara Meji relates to indecision. Indecision comes from fear. Fear of change. O'Bara, as the Odu or spirit of strength, can help you overcome your fear of change that drives your indecision. Remember the itan about Oya, in the form of the tornado, destroying and then picking up all the riches of the guys with bad character and then heading for the house of the young Awo? Everyone was scared to death, but Esu laid out a large ebo for Oya, and she vomited all the riches ontu the floor of the young Awo. He had iwa pele - good character. If you maintain good character, change will always be for the better.
(an offering to Oya can't hurt either;)

ase

RAPTOR

12-09-2009, 06:28 AM

Ese Obara-Meji
They sang ('t was for the last time) the song they had sang often:

"What is it in that anthill that rumbles and grumbles?
If it wants to kill, let it come out and kill.
But if it doesn't want to kill, let it be quiet,
and let it cease its rumblings and its grumblings too".

Ifa now says to all of us that though we may feel threatened,
the threat is quite unreal and there's nothing there to fear
but fear itself. Though things unknown may seem a little scary,
the second that we face our fears they simply fade away.
ASE

awo dino?

...Nice.

awo dino

12-09-2009, 01:12 PM

ese O'Bara Meji

Obàrà, what did you sell that made you so rich?
I sold pumpkins

The-vulture-was-bald-not-for-fear-of-razor
Python, the diviner of Àgbaalè,
The-blacksmith-does-not-want-war-removed-from-the-face-of-earth.
It was those who cast Ifá for Èjì Òbàrà.
The child between all of them
On the day in which they were going
To cast Ifá (dafa) at the home of Olofin,
These four were always casting Ifá
For Òlofin every nine days
Whenever they were coming,
Olófin would give them food and drink
But, one day,
Olofin picked four pumkins,
And he opened them.
He put money inside one of them.
He placed ókùn and iyùn inside another one.
He put láàràngúnkàn, the clothes of king inside the third one.
He put other valuable things of the city of Ifè inside the fourth one
after he finished with this
Èsù rubbed his hands on the marks
Created by the knife in the surface of the pumpkins,
and the marks disappeared.
When Òbàrà and his friends arrived,
Olofin did not give them food and drink like was his custom.
After they have been resting for a good time
Olofin gave them a pumpkin for each one of them.
Three were curious on what they should do with
the pumpkins.
They said, “Òbàrà why don’t you take them?”
And so it was like they all
pushed their pumpkins on Òbàrà.
When he arrived at home,
He gave the pumpkins to his wife,
And he asked her to cook them.
But his wife said,
“What can I possibly to do with all these pumpkins?”
She also refused them and left them for Obàrà.
When hunger did not allow Òbàrà to rest,
He went to the kitchen,
And he put a cauldron on the fire.
When he cut one of the pumpkins,
The money came out in great quantity.
When he cut the other three,
He found all the valuable things that Olófin had put
inside them.
It was how Òbàrà became a rich man.
When another period of nine days ended,
When they had gone together again to the house of Olófin,
He had begun building a house,
And he got married with a new wife.
He bought a black horse,
And he also bought a red horse.
Òbàrà became a famous man in whole world.
He began to dance,
He began to rejoice,
Bells were rung in Ìpóró,
The Àràn drums were played in Ìkijà,
The drum-sticks were applied incessantly to different
types of drums, in the city of Ìserimogbe.
Òbàrà began to praise Awo,
And the Awo praised Ifá
And Ifá praised Olodumare
He opened a little his mouth,
And Esu put a song in it.
He said that it was just like the Awo predicted
They employed their good voices praising Ifá:
“Obàrà, what did you sell that made you so rich?
I sold pumpkins
The-vulture-was-bald-not-for-fear-of-razor
Python, the diviner of Àgbaalè,
The-blacksmith-does-not-want-war-removed-from-the-face-of-earth.
It was those who cast Ifá forÈjì Òbàrà,
The child of all
On the day in which they were going
To cast Ifá in the palace of Olófin.
They no longer put Òbàrà last.
He is the first of all.
Èjì Òbàrà, catch a black horse,
Èjì Òbàrà, catch a red horse.
Pumpkins
Èjì Òbàrà, what did you sell
That made you so rich?
Pumpkins ”
ase

The names of the Awo usually are clues to the interpretation of Odu. Here we have vulture, python, blacksmith. The vulture represents the Mothers, the blacksmith obviously Ogun. The python represents a little known but very powerful Orisa (Osumare), So we see the power of O'Bara Meji once again represented in these three Orisa. Once again, as in previous ese O'Bara Meji, The Mothers, Aje' (Osun)the embodiment of the feminine principle, Ogun as the embodiment of the masculine principle, and unity symbolized by the python (ere). The python is the symbol for Osumare, who appears as the rainbow. Frequently represented as a pair of serpents or a single serpent with two heads, Osumare is associated with wealth and prosperity. Curiously, the word "mare" ('the immense, infinite, or eternal') appears in both Osu-mare and Olodu-mare. It is said in ancient myth that the rainbow a message from Olodumare to his mother - the python - in the underworld. here we find the ancient idea that Olodumare, the light, came out of the dark - his mother in the underworld.

So the balance of forces inside the individual, the alignment of Ori-inu (inner self) with Ori (destiny) and Iponri (higher self) leads to spiritual and material wealth and prosperity - abundance - (ire gbogbo). Central to the tenets of Ifa is the necessity for practitioners to establish a good relationship with the world that we inhabit. Ifa practitioners have faith in a form of reincarnation where the individual repeatedly returns, after death, to greet the earth, while part of that individuals essence always resides in heaven as a spiritual double.

The Ifa concept of fair exchange means also that by greeting the earth with good character, ("Iwa pele" which means good or gentle character, is formed from the elision Iwa Ope Ile - I come to greet the earth) the natural world will welcome us and support us. We will live in harmony with the seasons, environment, and the other inhabitants of the earth. Clearly understood also, is that if we disrespect our environment, abuse and squander the gifts and blessings that we enjoy while on earth, suffering will be the outcome. Living in an honorable path requires that the practitioner develop specific attributes of good character and moral behavior. This entails personal responsibility, a gentle nature, and a humble disposition.
But besides that, one must balance the inner forces. The purpose of Ifa is to balance all the elements of consciousness. we have that here in vulture, blacksmith and python.So we get all this info just from the names of the diviners!
The things put in the pumkins have their esoteric meanings as well. Lets just say that O'Bara's Ori (consciousness, destiny) is being elevated bigtime. O'Bara was humble in that he was always made to cast Ifa for Olofin last. He didn't say nothing, just kept his cool.
Pumkins also have their esoteric meaning, and the fact that the other awo and his wife didn't want them denotes a certain lack of character on their part.

The red and black horses - Esu's colors are red and black. Horses represent a high title, likeOlofin or Oba. Esu takes care of those who do proper ebo. O'bara did not argue with the others about them sticking him with their pumpkins, and Esu rewarded him. he didn't fall for the trickster.

The client for who this Odu comes up in ire, should move on any project they have planned. If he or she is going to travel, they will be succesful. He or she must have patience with business partners, or clients. he or she will be rewarded. Client needs to avoid arrogance or ego.

awo dino

12-17-2009, 06:18 AM

Okanran Meji

Okanran from the elision okan ran. Okan – heart; meaning from the heart. For the Yoruba, the heart is more than an organ that pumps blood. It is from where our emotions emanate, and the locus of psychic energy. Okanran represents the rebirth that occurs when we place our head and heart in alignment. Emotions have a function. The function of emotions is to tell us when we are either in alignment our out of alignment with our higher self. However, we are not our emotions. So feeling anger, confusion, depression, disappointment, etc., - all the negative emotions - are simply a message from spirit saying, “change your behavior!” but changing behavior is very different from acting out. When someone makes you mad, you can hit them to make them stop or you can consider why they are making you mad. Anger is always the result of seeing someone behave in a way that you do and don’t want to admit. There are no exceptions. For example, when we see injustice, we are sad and take action to fix the problem, but when we see someone being arrogant we get angry because we know that we are capable of being arrogant and have not risen above the problem. That is a hard truth to embrace, and it is the lesson of Okanran (Falokun). Changing our behavior is hard work. As stated in Odu, It’s a lot easier to change one’s destiny than one’s behavior.

Okanran Meji

Okinrin kara nini ku eni
Da f'oba'le'fon
Omo a j'ate ki'je
"Child of one who ate unseasoned stew for seven days"
Omo'le'fon ni
"There was the child of the house of ifon"
On ti se t'on le'i bi omo
"What should he do so that he could have children"
Ti omo on fi po, ti o fi si ni iru?
"That his children would be many and that he would have a line of descendants?"
Nwon ni k'o rubo
"They said he should make an offering"
Kil'on a ru?
"What should he offer?"
Nwon ni o ru igbin mokanla
"They said he should offer eleven snails"
Nwon ni k'o ru egba mokanla
"They said he should offer 22,000 cowries"
Nwon ni o ru agbedo adie
"They said he should offer a hen"
Nwon ni o ru eiyele
"They said he should offer a pigeon"
Nwon ni k'o mu obi mokanla
"They said he should take eleven kola nuts"
Nwon ni k'o ma e bo oke ipori e
"They said he should make an offering to his divination set"
Oba'le'fon, o k'ebo, o rubo
"Oba'le'fon collected the offering, he made the offering"
O k'eru, o tu
"He appeased the gods"
K'o se be tan
"When he had finished doing so"
O bere si omo bi
"He began to beget children"
Nwon ni obe ate ni k'o ma se
"They said he should cook unseasoned stew"
Fun oke'pori e
"For his divination set"
K'o se be tan nu
"When he had finished doing so"
Omo na o l'enu ma
"His children were uncountable"
Omo o l'enu ma
"The children were uncountable"
Obe ate t'on je t'on'i bi'mo yi
"The unseasoned stew that he ate in order to have these children"
Nna l'on o ma je lo titi
"Is what he still eats today"
Nibi ti oba'le'fon gbe nje ate nu
"This is how oba'le'fon began to eat unseasoned stew"
Oba'le'fon wa nyo ni njo
"Oba'le'fon was rejoicing, he was dancing"
Ni nyin awon awo
"He was praising the diviners"
Awon awo nyin'sa
Pe be ni awon awo t'awon s'enu re wi
"That their diviners had spoken the truth"
Okinrin kara nini ku eni
Da f'oba'le'fon
Omo a j'ate ki'ije
"Child of the one who ate unseasoned stew for seven days"
O l'a gbo ru ebo
"He said, we heard and made the offering"
Atukan eru
"We appeased the gods"
Ko I pe, ko I jinna
O ri mi n'jebutu omo
"You will see me in an abundance of children"
Bi osa ti wi nu
"As osa has spoken"
Nigbati a ri agba kan soso
"When we see only one elder"
Osa su ni be
"Osa says so"
Irunmole fi le le

The “unseasoned stew” is a reference to poverty. This person is suffering from poverty or infertility. The ebo to remedy the problem is Bori ritual. The number 11 (eleven snails, kola nuts) is Osoosi’s number, so the ebo is also to Osoosi. The “divination set” is reference to Ifa. The Bori ritual must include Orunmila. This person needs to align their head (Ori) with their heart (Okan), and their Ori with their Iponri (higher self). This is accomplished by successful Bori. Osoosi shows us the straightest path to alignment with destiny. Aignment with destiny will bring this person abundance and/or fertility.This ese Odu, is a great chant for abundance and fertility. So is the following short Oriki.

ORÍKÌ OKANRAN MEJI
(Chant for ire)

Sàkòtó mo léwà. Awo ire dun bo níf è.

Sàkòtó mo léwà. Awo ire dun bo níf è.

Sakoto is beauty. Awo, it is good to worship with sweetness.
Sakoto is beauty. Awo, it is good to worship with sweetness.

awo dino

12-17-2009, 06:25 AM

OKANRAN

Okinrin kara nini kueni (praise name of Okanran), cast for
Obalufun. He wanted to know what to do so that he might
have children. Sacrifice 11 snails, 22,000 cowries, 1 hen, 1
pigeon, 11 cola nuts to the divination set. The sacrifice was
made. Obalufun had children. Oriki ire:

O l'a gbo ru ebo
Atukun eru
Ko i pe, ko i jinna
O ri mi n'jebutu omom
Ase.
We heard and offered the sacrifice.
We appeased the Spirits.
I will not take long; it will not be far away.
You will have an abundance of children.
So be it.
Okanran was the diviner for Guinea Fowl who said that
she lacked children. Sacrifice 22,000 cowries, a ****, 11
snails, 11 cola nuts, and the cloths she is wearing offered to
Orisha. She made the sacrifice and received a blessing of
children. (Use the same song as in previous verse)

One-hand-cannot-lift-a-calabash-onto-the-head, Owokkan-
ni-o-gbe'gba-d’ori was the diviner for the people of Igboho
Moro whose good fortune flew away like birds. Sacrifice
22,000 cowries, a piece of white cloth, 11 snails, a ****, a
hen, a pigeon, a rat, and palm oil. The sacrifice was made and
good fortune did not leave.

Oriki ire;

Atukan eru
Nbo w'ahoro'gbale wa s'awo,
Eni t'o si lo, nbo'a'le
Tetiponola, nbo'a ahoro'gbale wa s'awo,
Omo t'o si lo, nbo 'ale
Tetiponola nbo'a ahoro'gbale wa s'awo.
We appeased the Spirits.
Coming to the ruins of the grove to divine,
He who sent away is coming home,
Hogweed, coming to the ruins of the grove to divine,
The child who went away is coming home,
Hogweed coming to the ruins of the grove to divine.
Okanran says that this person is fighting over an
inheritance. Sacrifice should be made so that this person does
not suffer illness, shame, anger and hostility. Sacrifice to Esu.
This person should wear segi beads for protection (traditional
blue beads).
Okanran says that this person should stop praying for
honor and pray for children.
Okanran says that this person should set up a shrine in
their home.

OKANRAN - ORIKI IRE
Okanran, Okanran, Okanran,
The Beater of Sticks on Mats, the Beater of Sticks on
Mats, the Beater of Sticks on Mats.
Mo be yin,
I beg you,
ki e jeki oran ibanje maa kan gbogbo awon ti,
let all my enemies meet adversity,
O ndaruko mi ni ibi ti won nsepe so mi,
That sorrowful things will be in their road,
to won nsoro buburu si oruko mi,
that those who are calling my name in a negative
way,
awon ti nbu mi,
that those who are cursing me,
ti won nlu mi ti won,
that those who are abusing me,
ngb'ero buburu si mi,
that those who are wishing negative things against
me,
Okanran kiesi ilekin ori rere fun mi ati beebee.
the Beater of Sticks on Mats, open the door of good
luck and prosperity for me.
Ase.

awo dino

12-17-2009, 06:31 AM

Ese Okanran-Meji

Oh dear! What's happening?
Let's now go praise Okanran-Meji!
And do you see, by any chance,
the path or road that Ifa took
to finally arrive here, at this place?
"You killed the rat, and Ifa didn't get a bite;
you killed the fish, and Ifa didn't get a taste.
How do you dare to eat ekuru
in presence of the Elders of the Night?"
These were the elder ones who did cast Ifa
for Rooster on the Road, 't was on the day
that Rooster went to roost in Babalawo's house.
"You Pecker!", they told Rooster,
"do sacrifice, in order not to have
much trouble on your way, for evil eyes are many,
and many envy you." "What should I sacrifice?"
the Rooster asked in awe. "One of your very own!
A rooster, and some ewe you will find
there on the dry side of the farm,
a hatchet, and ten bags of cowries."
The Rooster listened, made the sacrifice,
but on his way to Babalawo's yard
he crossed, unwittingly, a patch of road
where evil medicine was sprinkled.
So when he kneeled in front of Ifa's shrine,
his prayers suddenly changed into curses:
"You get this sickness, and you that!
I wish you got..." It all went on like this.
"Good heavens!" Rooster said,
"What am I saying?! That's not nice!"
And then the skies did darken, and the rain,
the rain that long had threatened did now pour
upon the Rooster's head like ocean waves.
This calls for counter poison, after which
the Rooster, glad again, could utter blessings.
"But first you spoke all curses," people said,
"and what, please tell us, was that all about?"
"All words I spoke before the rain did come,"
the Rooster answered, "only in appearance
were evil, in Orunmila's good ears
they have become benign." Now in the meantime
the Rooster's wife and children had been hearing
the news that Husband (also Father)
experienced some problems in the yard,
and quickly-quick they came to his assistance.
All's well that ends well. Children heard their father
explaining happily: "It's me. The Rooster.
There is no need to worry, for the Rain
has changed all evil into great abundance.
These were the Awo's words: You killed the rat
and gave nothing to Ifa, then you killed
the fish, and Ifa got no bite.
How do you dare you eat ekuru
in presence of the Elders of the Night?"
That's what was cast for Rooster, on the day
he went to visit Awo. Now, my friend,
can you now see how urgent is the praise
we owe Okanran for the work he did?
You now must make an offer, sacrifice
whatever may be needed to survive.
Say greetings to the Odu, for this Odu
will make your life go well.

ase

awo dino

12-17-2009, 07:06 AM

In the fixed order of Orunmila, Okanran-Meji occupies the eighth position.

The esoteric representation of Okanran Meji is twin faces which symbolizes power of dual forces. It is an image of bi-polar strength. Okanran is the seat of the emotions and psychic energy. Sango enters the world. "The knife that cuts the bread kills the man." Denotes psychic balance. The dual forces are represented in Sango's famous friendship with Obatala - the colors of Sango's ileke (beaded necklace that carries Sango's ase). Efun ewa osun l'aburo "Beautiful lime chalk (white) is camwood's (red) senior."

Also representative of dual forces is the story of Sango's preparation for marriage to Oya included in this Odu. For lack of doing prescribed ebo, Oya yielded certain powers greater than Sango. Hence, wind before the thunderstorm. Sango sends lightning bolts to strike his enemies. Scientists have figure out that in the millisecond before lightning leaves the cloud, a "path" is made by an invisible trail of negative ions to the earth. This is Oya! Sango cannot do his thing without Oya. The balance of the masculine and feminine.

ese Okanran Meji

Thunder-does-not-crash-during-the-harmattan
lightning-does-not-flash-secretly,
male-and-female-partridges-do-not-have
upright-combs-on-their-heads
were the ones who cast Ifa for black Ereje,
mother of Water Buffalo,
she who gave birth to Elephant and Ram,
and whose third child was Water Buffalo (Oya).
These three children planted ochra,
and Sango
came from the sky to steal it
when their mother saw that ochra was being stolen,
she said she did not know what was picking it
Elephant began to watch the field,
and one day Sango came back to pick ochra
when he saw Elephant, he roared at him,
and Elephant fled into the forest
Ram also went to watch the farm
when Sango saw Ram,
he roared at him, and he, too, fled into the forest
When it came Water Buffalo's turn,
She took She-goat along with her
because she was her servant
and when Sango was coming,
he brought Dog along
When Sango reached the Farm and saw Water Buffalo
he roared at her, but Water Buffalo roared back,
and when he began stabbing Water Buffalo with his knife,
Water Buffalo began butting him
When they had been fighting a while,
the Sango's knife broke,
and Water Buffalo's horn broke also
Sango sent Dog to bring him another knife,
but when Dog reached the road,
he found a bone and lay down to eat it
Water Buffalo likewise sent She-goat to bring her another horn
and when humans held out yam rinds to her,
She-goat replied, "Today is no day for rinds, 'bkk bkkrik."
So She-goat brought another horn to Water Buffalo
and when Water Buffalo had fastened the horn to her head,
he chased Sango away
Since that time Sango has remained in the sky,
and when thunder crashes and lightning flashes,
Water Buffalo paws the ground with her feet,
saying, "Our fight is not yet finished."

So you want to go call upon Sango?
Are you not afraid of that wife of his?
Her rows can ruin everything.
Sango drinks fire, but all the same,
his wife is a very strong woman.
Sango spits fire, well and good,
but Oya's fierce,
fiercer than her husband
Tornado is a liberated woman.

Weepa Oya!!
Ase O!

awo dino

12-18-2009, 09:47 AM

ese Okanran Meji

The Tall Rooster, husband of Hen
The-quickest-thing-however-ineffective.
It was he who cast Ifá for big rooster
Who awakens very early in the morning.
Crying because he had no wife.
Might he possibly have a wife?
It was for this reason he went to Ifá for divination.
It was said that he should do ebo.
After he had done the ebo,
In a short time,
Not to far into the future,
He found the hen on the road,
And they got married.
When they were happy,
He said, “the-quickest-thing-however-ineffective,
It was he who cast Ifá for Tall Rooster
Who awakens very early in the morning
Crying because he had no wife.
His sadness did not last long,
It was not to far into the future,
Come and see us be victorious through ebo. ”

ese Èjì Òkànràn

The Owner of Ìtildeè
If-the-host-did-not-invite-anybody-to-his-party,
It-would-not-be-right-to-be-present;
When-a-man-does-a-shameful-thing,
He-shows-a-hard-and-shameless-face.
It was they who cast Ifá for Èjì Òkànràn,
Who was going to the city of Ìtildeè
Èjì Òkànràn was advised to do ebo
Because of a certain thing pertaining to his father,
Which they wanted to steal from him.
He did the ebo
After doing the prescribed ebo,
He triumphed over his enemies.
He said that it was exactly as they had divined
“If-the-host-did-not-invite-anybody-to-his-party,
It-would-not-be-right-to-be-present;
When-a-man-does-a-shameful-thing,
He-shows-a-hard-and-shameless-face.
It was they who cast Ifá for Èjì Òkànràn
Who was going to the city of Ìtildeè
Let him walk in peace,
Let him move freely and proudly.
Èjì Òkànràn, he became an owner.
Let him walk in peace.
Let him walk freely and proudly. ”

awo dino

12-19-2009, 04:30 PM

Okonronmeji leaves Heaven for the World

Realizing that his colleagues had left for earth, he too decided to obtain clearance from God to emigrate from heaven. He went to a diviner named Asokon deji who advised him to make ebo before going to receive his instruments of authority (ASE) from Olodumare. He was told to make ebo with a rat, a fish, a hen, a goat, a he-goat and a pigeon. He accordingly made the ebo and went to the divine palace to make his wishes for earth.

His original plan was to travel in the company of the gourd and the clay pot, but the awo told him to travel alone by a different route.

On his way to the world, he came across a farm. On the edge of the farm was a trap which caught an antelope that was beginning to decompose. He removed the antelope from the trap and butchered it, and set about to prepare fire in the farm to dry the antelope's meat.

As he was arranging the meat on the drier, the owner of the farm came and challenged him. He however explained that he did it out of magnanimity to prevent the meat from total decomposition. When the farmer realized the kind gesture of Okonronmeji, he thanked him and gave him one hand of the antelope, which is the part of any animal which the Ifa priest who slaughters an animal for ebo, takes to this day. That is why Okonronmeji is described as the Odu who was given the free hand to prosper in life.

For this reason, the children of Okonronmeji are advised to take to farming because he came through the farm. When he was subsequently born in the world, he grew up to be a farmer but he was initially very unfortunate. He was mainly planting yams and corn, but his harvests were often devoured by animals. He decided to go for divination, where he was told to make a gown for himself having pockets all over it, stuffing them with kola nuts and bitter kola. He was to anoint his body with a chicken and to hold a walking stick called okparere in Yoruba or Osogan in Bini. He was also to collect materials from the top of two hills close to each other, as well as from the two gable ends of the house, all to be used to invoke Esu to drive away the intruding animals from his farm. He did the sacrifice accordingly.

After being appeased, Esu planted invisible traps round Okonron's farm which caught the animals one after the other Having rid it of the intruding animals, his farm was left to flourish. He also made plenty of money from selling the meat of the intruding animals caught in the traps prepared by Esu.

With the money so realized, he decided to get married. After marriage, his wife did not have a child for a long time. However, one night the wife dreamt and saw Okonronmeji dancing about the town with a multitude following him.

She decided to go for divination to find out the significance of the dream. The Awo told her to prepare two sticks with sharp pointed ends and to get a parcel of spicy pepper (Otawewe in Yoruba and Akpoko in Bini). They were to be used to make ebo to Esu beseeching him to transform her hard luck to good fortune (ibi to ire). She quickly made the ebo and things began to change for the better in all facets of her life.

But the woman still did not become pregnant. Little did he know that the woman was a destructive and ruthless witch. These facts were subsequently revealed to him in a dream by his guardian angel who disclosed that he (the guardian angel) was responsible for making it impossible for his wife to have a child. The guardian angel told him in a poem that:

A snake begets a snake.

Like a witch begets a witch

From its mother's womb

The snake inherits the venom sac

Just as the witch sucks

Witchcraft from the mother's bowels.

The woman eventually left him, and soon afterwards, his parents also died. When this ODU comes out of Ikin divination, the enquirer should be asked whether there is a deceased member of his or her family who has not yet been given a final burial. He or she should also be asked whether there is a woman in their family who is not having any child. If the man has a childless wife, he should be told that the woman will surely leave him because his marriage to her was not sanctioned by his guardian angel,

After the loss of his wife and parents, he decided to change abode temporarily and he went to an Ifa priest called Kponrikpon Abidi Tirigi for divination. He was told to make sacrifice in order to avoid getting lost in the forest. He was told to give a he-goat to Esu and a pig to his Ifa and to hold 16 packets of Eko and Akara for his journey. He was also to travel with 2 dogs.

Oko where he sought to retreat temporarily. Before then, but unknown He did the sacrifice and left llaye Ule, his permanent abode for Ilaye

to him, the journey between the two places had been a tortuous nightmare. Those traveling between the two places rather mysteriously never got to their destination and no one knew exactly what happened to them.

Half way on his journey to ilaye Oko, his two dogs were hungry and he gave them part of the Eko and Akara to eat. AS the two dogs were eating, a mysterious boa constrictor emerged from nowhere, pounced on the two dogs and swallowed them up.

Having swallowed the two dogs the boa became helpless and Okonronmeji got a strong stick and killed it. He left the serpent there and went to llaye Oko. When he told them what he had experienced. It was then the people realized that it was the boa constrictor that was swallowing up travelers between the two towns.

The people followed him to the spot to butcher the boa. He only took the small stone found in the boa's stomach (lyin Osunmale) and the oil, leaving the meat for the town's people.

That singular experience launched him into fame and popularity as an Ifa priest. While in the town he was given several women in marriage.

awo dino

12-19-2009, 04:31 PM

anybody wanna break it down for us?

awo dino

12-20-2009, 08:44 AM

Okanran creates new directions and new possibilities. Birth, death, transformation, rebirth. Okanran, like Odi, represents rebirth. a new level of conciousness. However, in ibi our emotions disrupt the possible expansion in conciousness. Okanran stresses the need for harmony between thought and emotion. Ori tutu - balance between head (Ori) and heart (Okan).

When Okanran Meji is cast for a client, Ifa says this person is suffering from lack. Either a lack of money, children, health, etc. This person needs to worship Orunmila. Ifa says for this person to gain control over her or his situation and to overcome the machinations of his or her enemies, ebo to Sango and Esu is required.

awo dino

12-22-2009, 03:14 PM

The sacred Odù Òkànràn

The eldest child of the first wife of the Oòni of Ile Ifè went to ìgbàlè (Cemetery) on the day that her mother made the journey from Ìkòlé Ayé (World) to Ìkòlé Òrun (invisible Kingdom of the ancestors). During the night of that same day a dispute developed between the eldest daughter of the Oòni of Ifè Ile and her sisters. The sisters who started the argument were daughters of other wives of the Oòni. At sunset. when the ìsìkú (funeral) was finished, the younger sisters of the Oòní accused the eldest daughter of being an impostor. They said they did not believe that she was the daughter of the first wife of the Oòní. The argument began just before the family elders began to distribute the inheritance of the deceased first wife. Her most precious possession had been a set of blue beads that she had for protection. Everyone remembered the beads had been promised to the eldest daughter. Nobody in the family could deny having heard the promise. Those seeking to acquire the beads for themselves only could question whether the woman was or not truly the eldest daughter. The Elders heard the arguments of the sisters and then rejected their allegations considering them unfounded. Seeing that they had been defeated, the sisters placed the beads in a pot that had been prepared with ògèdè (spells). Since the eldest daughter was not aware of the ògèdè, she reached inside of the pot and recovered the beads. On the voyage home, the woman lost her legs and was unable to walk. While lying on the floor holding her beads her arms fell off. Alone at night in the forest woman was determined to have what rightfully belonged to her. She prayed to the Ìyáàmi (spirit of mothers) and was transformed into a tree. The next day the younger sisters came to the place where the woman had dropped the beads. While looking for them they noticed the tree that had grown during the night. They also felt the presence of the ìyáàmi, who had were dwelling in the tree. As the sisters had nothing to offer at the foot of the sanctuary, they left the beads at the base of the tree. From that day on the sisters left the beads with their rightful owner.

Comment:
Traditional Yorùbá families put considerable emphasis with regard to the age rank of family members. The reasons for this are related to issues regarding the social division of labor and family responsibilities. On formal occasions, Yorùbá families go out in public wearing clothes made with the same pattern cloth. Among women, the oldest woman, or first wife wears the highest head wrap as an indication of staus. It is the customary to first salute Eldest; The style of head ornament indicates who are the Eldest in a family for those who might not know it. In a polygamous relationship the first wife is in charge of all finances (symbolized by the blue beads) for all the family. This is a position of considerable power and prestige in the Yorùbá culture, and it is unthinkable to question the authority of a woman that has assumed this role. In the story, the accusations are directed against the eldest daughter and not against the dead wife. Once the issue has been resolved, the envy of the sisters motivates them to resort to the use of ògèdè in an effort to satisfy their greed. At this point the narrative is a symbolic statement about the dynamics of Justice as a force of nature worldwide. The ògèdè used by the sisters caused the eldest daughter to lose her arms and legs. The loss of arms suggests that she didn't know how to resolve the problem, and the loss of legs suggests that she didn't know where to take her problem. In desperation she prays to the Ìyáàmi for guidance. The Ìyáàmi are the collective powers of motherhood. According to the writings of IFA, both the ancestors and the Òrìsà are born from the womb of the mother. This means that the eldest daughter is praying directly to the source of all manifestation of the spiritual forces that make up the pantheon in IFA. The answer to the prayers is to transform the eldest daughter into a tree. The tree becomes a sanctuary for ìyàámi and the sisters’ offering of the beads is motivated by respect for the àse (spiritual power) of the
ìyàámi. From a Western perspective it would seem that the narration would suggest that divine justice occurs even if you have to wait until you reach the invisible worlds to receive compensation. This interpretation is based on a linear concept of time, and is not consistent with the circular concept of time which is at the base of many IFA symbols. In Africa, trees are often used as sanctuaries for various spirits of the ancestors. When the narration says that the women becomes a tree, it suggests that she has been possessed by the wisdom and strength of those spiritual forces that she has appealed to for help. The effect of the alignment between the eldest daughter and the spirits of the ancestors is what motivates the sisters to abandon their greed. If an awo read this story in the course of divination, the message is not to wait for the epected justice in the after-life. The message would be to appeal directly to the Ìyáàmi, who will speak in the interest of Mother Justice at once.

From the book “Iba’se Orisa”

awo dino

12-28-2009, 06:34 AM

Ogunda Meji

Ogun Da - da means to create, so Ogunda means Ogun creates. Ogunda creates the removal of obstacles, the clearing of a path. Progress towards fulfillment of destiny. In Ogunda we have a warning of disputes, hostility, violence, and deceitful friends. In the sacred order of Ifa, Ogunda occupies the ninth place. It is the Odu that incarnates Ogun. Children of OgundaMeji are very creative, and usually own businesses that create jobs for others. They are powerful and courageous, tireless and optimistic. They have many children.

Ese Ogunda Meji

Alagbara ni noskun Ade was the one who divined for Ogun. He was advised to sacrifice a cutlass, a rooster and a roasted yam. Ifa said that he must always go about with his cutlass because it would be the key to his prosperity. He was told to eat the roasted yam. He did so. He was thirsty after this and he went to the river to drink water. As he finished drinking he saw two people fighting over a fish they caught. He advised them to be patient and go home and share the fish. They ignored him.The first man told him he came from the east and the second from the west. After listening to their arguments, Ogun became agitated and, to the surprise of the two men, took out his cutlass and cut the fish in two. He told each to take half. The first thanked him and requested him to open a foot-path from where they were to his town and that he would enrich his (Ogun's) life if he did. He further said that Ogun would receive valuable things that would give him confidence. The other one also thanked him and made the same request. Ogun agreed and he has been known as "Ogun-da-meji" (Ogun creates two), since the day he cut the fish into two.

Ifa says this client needs to avoid disputes with friends. Ifa says this person needs to do ebo to Ogun and their Ori in order to prosper. The diviner shall determine if this person needs to receive Ogun.

Ese Ogunda Meji

Okelegbongbo-as-ofun-kilo cast Ifa for Ogun. He was told that if he made ebo, he would never die. The whole world would always request that he help them solve their problems. But no one would help him solve his own problems. Four rams, four goats and four covered calabashes were the ebo. Ogun performed the ebo at each of the four corners of the world.

Ifa says this person will lead a solitary life; they will always be asked for help, but seldom thanked. They will have to solve their own problems. Ebo for long life. The ebo is made to the opon (divination tray).

Ese Ogunda Meji

He says, “it is pulling gently,” I say, “it is very cool.” He says, “like what?” I say, “like new money we are going to have.” I say, what’s the ebo? Two pigeons and money.
He says, “it is pulling gently,” I say, “it is very cool.” He says, “like what?” I say, “like a new wife we are going to have.” I say, what’s the ebo? Two hens and money.
He says, “it is pulling gently,” I say, “it is very cool.” He says, “like what?” I say, “like a new child we are going to have.” I say, what’s the ebo? Three roosters and money. He says, “to bear child after child is what the shesheki plant does.”
He says, “it is pulling gently,” I say, “it is very cool.” He says, “like what?” I say, “like a new house we are going to build.” He says, “To grow against itself, to grow against itself is how Peregun tree grows its cloth (gets new bark every year), Peregun tree never uses last year’s clothes.” One she goat and money. They say, “The whole world will be sitting down there with him.”
He says, “it is pulling gently,” I say, “it is very cool.” He says, “like what?” I say, “like a new title that we are going to take.” I say, what’s the ebo? One ewe white cloth, a calabash of ofun, and money.

Ori mi di Ori efun Ado
Ori mi di Ori efun Ado
Otekulu gbogbo e way o fun Ori mi poro
Otekulu gbogbo e way o fun Ori mi poro
Ifa ni a yi o ba ese ja

My head becomes white as chalk from Benin ( I grow so old my hair will be as white as chalk)
My head becomes white as chalk from Benin
Everybody, come and rejoice with me because of my head
Everybody, come and rejoice with me because of my head
Ifa says we will find a solution to our problem

Ifa says the client will receive the blessing they came to inquire about if ebo is done.

Ese Ogunda Meji

Eluku-does-not-have-Oro-while-Oro-does-not-have-a-metal-bell cast Ifa for the people of Idena-Magbon on the day the entire town was weeping for good fortune (ire). Ifa advised the good people of Idena-Magbon to do ebo so they would receive the ire that would put an end to their weeping. They made ebo, and it was on that day that they received the blessing of ire.

Ifa says this person should make ebo to ensure that good fortune comes their way. Ifa says many blessings are close at hand, but there is a risk they will be lost if ebo is not made. Two agogo (metal bells), two pigeons, two fowl, two osunsun (the sticks used for playing the agogo), and money. Both bells are to be marked with iyerosun. One bell is for the diviner, and the other for the client.

awo dino

12-28-2009, 07:13 AM

Ogunda-Meji leaves for Orun:

Just like he came to the world without passing through the female womb, he left for Orun at a ripe old age without passing through the grave. As already indicated, the King of Death (Iku) had contrived a ruthless scheme for eliminating the strong Awos on earth. They were invited to Orun one after the other to come and cure Iku, who was "Ill." Following the end of the ljesha-Oyo war, Ogunda'Meji had a dream in which he found himself in Orun (realm of the ancestors) but could not return to the earth. He invited two of his most proficient awo named Uroke mi lawo ligonrin, and Oroke milawo le eturuye, to cast Ifa to interpret the dream. They told him that iku was sending a message to him to come to heaven to divine for him. They told him that the task he was going to be invited to perform was a tedious and arduous one, but that since no task was impossible for Orunmila, he would survive it if he made adequate preparations.

Ogunda-Meji was told to give one he-goat to Esu at home and also to give a small he-goat including Akara, Eko, Ewo (Obobo in Bini) water and cotton wool, to Esu in the forest. He was to perform the second forest ebo on his way to Orun. He made the first ebo at home and got prepared for his trip to Orun to meet the iku. The following day, he was visited by two men dressed in the uniform of the knights of heaven. He did not know how they got to his house. He just found them in his sitting room. They told him that he was required by the iku to come and cure him in heaven. He offered to entertain them but they refused because they were under orders not to eat or drink from anyone they visited. He asked them how he was going to travel to Orun and they told him that he was supposed to know what to do. With that, they disappeared out of sight.

To travel to Orun, he had to wear his mystical garment with which he could disappear. As soon as he got fully prepared, he went into his mystery room and instantly, he found himself at the crossroads. Before entering Orun, he went into the forest to make the second ebo. As he settled down at a spot in the forest to make the ebo, he saw an old woman with her limbs stuck to the ground, and her eyes oozing out offensive liquid as if at the point of death. Other people used to see her and pass her by, but he stopped to help her. He got her hands and feet released from the bolt with which they were fastened to the ground, and brought out the cotton wool for his sacrifice to clean her eyes. Seeing that the woman was obviously hungry, he gave her the Eko and Akara to eat and the water to drink. The woman asked him for the he-goat and he gave it to her.

He then continued on his journey satisfied that he had served the Esu of the forest. Before getting to the house of the iku, he met a beautiful girl who asked him whether he recognized her. She asked him whether he did not see an old woman in the forest. The girl lied that the woman was her mother, but it was in fact herself, now transfigured into a beautiful young woman. She asked him where he was going and he replied that he was going to answer an invitation from iku. She disclosed that she was the Mother of Iku and he was startled. She told him that the iku was not ill at all and that he merely wanted to destroy all the proficient Awos on earth, because they were draining his source of food supply by saving human beings from dying. She added that she was going to help him on account of the good turn he did to people including herself.

She disclosed that every morning, iku was in the habit of putting on his wife's garment, that is, the sickness dress (Sickness being the iku's wife) which would make him look as if he was about to die. The garment was usually tied to the back of his leg. Several doctors had previously been invited to cure him but they had all failed. None of them was able to survive the preliminary trial by which Death tested their capabilities. They were required to stick a spear (Okpaorere in Yoruba and Osogan in Bini) on the floor of the inner chamber of iku. Unknown to them, the floor was lined with stones. When the spear could not stick to the ground the Awos were tied up for execution. She disclosed that thirty Awos from earth had already been tied up that way.

She advised him that to be able to stick the spear to the floor, he had to strike it at the mouth of the water drain of the inner chamber, which was the only soft spot in the room. He would recognize the place by the presence of a giant frog on that spot. He should not be afraid of hitting the frog, because it would disappear as soon as he aimed to strike. If he did not see the frog, he would meet one old woman sitting and spinning cotton wool, with her foot covering the soft spot. He should not be afraid of hitting her foot, because she would remove it as he took aim.

Finally, she gave him the following warnings:

(I) He was not to split the evil kolanut to be presented to him before seeing iku;

(ii) He was to insist on seeing iku unaccompanied;

(iii) He was to demand the release of the 30 Awos in chains before accepting any reward; and

(iv) He was not to accept any physical gifts because the heavenly police would not allow him to take them away. She then gave him a small calabash from her head which he could knock on the ground to take whatever was given to him. He should use the calabash to disappear back to his house.

He thus realized the manifestation of the ebo he had made, otherwise there was no way he could have come by this vital information. Before the girl disappeared, she promised that she would always come to his rescue at critical moments during his exploit.

Without much apprehension therefore, he proceeded to the house of Iku where he was welcomed by the knights of the Death. As soon as he introduced himself, they told him that the tradition was for him to stick a spear to the ground before taking his seat. He was directed to the inner chamber where drums were beating and he began to dance to the tune of the music with the spear in hand. He danced round the room and without any warning, he startled the old woman sitting near the water drain and by reflex action she removed her foot from the mouth of the drain and he stuck the spear right on that spot and it held on to the floor. He won the applause and praise of all those who were present.

He was then given a kolanut to welcome him. He remembered the girl's warning and insisted that before enjoying any entertainment, he had first to see who invited him to perform the task for which he was invited. He demanded to see the iku alone. He was then allowed to see the iku alone. Death recognized him as the man who seduced his wife several years before, and praised him for getting away with it. He prayed him also to cure him of his seemingly incurable ailment. Ogunda meji laughed hilariously and greeted iku. He told him that he was aware that he had to pay the debt he owed to death in the end, but that he was not going to do so on the iku's terms. He settled down to serious business and told iku that he was only feigning illness by wearing his wife's garment and that nothing was wrong with him.

Ogunda meji then knelt down to unfasten the garment from the heels of the King of Death and with that, he removed the sickness garment and iku looked hail and hearty. Ogundameji threatened to burn the garment, but iku refused on the ground that it truly belonged to his wife. But iku warned him not to give his secret away to anyone in heaven. Thereafter, Ogundameji came to the outer-chamber with the iku having apparently cured him. He was again praised and applauded by the heavenly host as the iku took his seat on the throne.

Before taking his seat, Ogunda meji knocked his head and there was a loud roar which shook the grounds of heaven and everybody begged him to soften up. He then demanded the immediate release of all the 30 Awos who were put in chains before him. Knowing what Ogunda meji was capable of doing, iku quickly ordered the release of the 30 Awos from earth, but since they refused to make ebobefore leaving earth, they could not longer return to earth.

Iku gave him several gifts knowing that it was impossible for him to take them away from Orun. After completing arrangements for his return home, he surrounded himself with the gifts he was given and brought out the calabash the girl gave to him. He sprinkled its content on all the gifts and he told them, including the 30 Awos to prepare for home. With that incantation they all disappeared and were instantly at the sitting room of Ogunda meji's house on earth. All the Awos thanked him and promised always to remember him in whatever they did. Some accounts have it that Ogunda meji did not return from Orun because he preferred to remain there. The account which was given to the writer is that he returned to earth but died a normal death soon afterwards.

Before finally leaving the earth, he told his children that they should always do favors, although they would always be repaid with ingratitude. He advised them not to allow that problem to deter them from humanitarian behavior, because as long as they could operate as loyal disciples of Orunmila, benevolence would always bring them salvation and prosperity. He added that the ingratitude done to them by their beneficiaries would bring them multiple rewards from the Almighty Olodumare.

His last words on his death bed are contained in the following poem:

Oroo (a plant without leaves) was so benevolent;

That it was left with no leaves;

But it is the only plant that survives all climatic conditions.

Igeregere or Afuma (a plant that grows on other trees) was so

benevolent;

That it has no roots on the ground;

But it was crowned the King of all plants.

The ground does so much favor to the world,

That his significance is not even appreciated;

But he is the final inheritor of the universe,

The sun is so benevolent;

That he is cursed and praised by his beneficiaries;

But he lives forever.

His children would always be more prosperous;

Than those who show them ingratitude.

Just as a thief can never prosper;

As much as the victim of his theft.

Finally, he told his children not to take to hunting of any kind as a

profession, be it for animals, birds and reptiles in the forest, or for fishes

in the water. With those words of advice, he lapsed into the great beyond.

ase

awo dino

12-28-2009, 07:23 AM

Ogunda requires great patience and close attention to ethics, protocol and decorum.

Here, Ifa teaches "when we get to the home of a respected elder, we bow down." Orunmila posed a riddle to the divinities to teach them the significance of patience and orderly conduct. It reached the point of an enigma when even Orunmila himself seemed incapable of solving the riddle. It was then that he revealed the primacy of ORI in all things. Therefore, balance everything you do by :

1. praying - ask ORI to open the way for you - and then
2. meditating - listen to the answers you get and finally
3. complying - go what you have been told to do, period.

Odu Ogunda is very much related to humans, Ori and cause and effect, as illustrated in the following excerpt from a verse:

...ORI, I salute you!
The one that is wise,
Was made wise by his own ORI.
The one that is fool,
Was made fooler than a piece of yam,
By his own ORI...

awo dino

12-28-2009, 07:29 AM

Orunmila's wisdom speaks in Ogunda Meji

Orunmila says that on entering
a room with a low door,
we automatically bow.
Ifa, the question is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?"
Shango replied that he accompanies
his followers on every journey, without
ever turning back.
They asked him: "But what if,
after a long journey, walking and walking,
you arrive at Koso, home of your fathers;
and they cook bean soup
and make yam pudding,
and give you kola and a rooster?"
Shango said: "After such satisfaction
I return home."
Then Shango was told
that he could not accompany followers
on a far journey without turning back.
Orunmila says that on entering
a room with a low door,
we automatically bow.
Ifa, the question is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?
Oya replied that she accompanies
her followers on every journey, without
ever turning back.
They asked her: "But what if,
after a long journey, walking and walking,
you arrive at Ira, home of your fathers;
and they slaughter a fat animal,
and put a pot of corn pudding
in front of you?"
Oya said: "After such satisfaction
I return home."
Then Oya was told
that she could not accompany followers
on a far journey without turning back.
Orunmila says that on entering
a room with a low door,
we automatically bow.
Ifa, the question is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?"
Obatala replied that he accompanies
his followers on every journey, without
ever turning back.
They asked him: "But what if,
after a long journey, walking and walking,
you arrive at Ifon, home of your fathers;
and they slaughter a hen with eggs,
and give you two hundred snails,
together with greens and melon?"
Obatala said: "After such satisfaction
I return home."
Then Obatala was told
that he could not accompany followers
on a far journey without turning back.
Orunmila says that on entering
a room with a low door,
we automatically bow.
Ifa, the question is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?"
Eshu replied that he accompanies
his followers on every journey, without
ever turning back.
They asked him: "But what if,
after a long journey, walking and walking,
you arrive at Ketu, home of your fathers,
and they give you a rooster,
and lots of palm oil?"
Eshu said: "After such satisfaction
I turn and go home."
Then Eshu was told
that he could not accompany followers
on a far journey without turning back.
Orunmila says that on entering
a room with a low door,
we automatically bow.
Ifa, the question is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?"
Ogun replied that he accompanies
his followers on every journey, without
ever turning back.
They asked him: "But what if,
after a long journey, walking and walking,
you arrive at Ire, home of your fathers,
and they give you fried beans, and a dog,
also a chicken, corn beer and palm wine?"
Ogun said: "After such satisfaction
I sing my Ijala chants,
loud and joyfully, all the way home."
Then Ogun was told
that he could not accompany followers
on a far journey without turning back.
Orunmila says that on entering
a room with a low door,
we automatically bow.
Ifa, the question is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?"
Oshun replied that she accompanies
her followers on every journey, without
ever turning back.
The asked her: "But what if,
after a long journey, walking and walking,
you arrive at Ijumu, home of your fathers,
and they give you flour pudding,
together with greens and corn beer?"
Oshun said: "After such satisfaction
I return home."
Then Oshun was told
that she could not accompany followers
on a far journey without turning back.
Orunmila says that on entering
a room with a low door,
we automatically bow.
Ifa, the question is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?"
Orunmila replied that he accompanies
his followers on every journey, without
ever turning back.
They asked him: "But what if,
after a long journey, walking and walking,
you arrive at Igeti, home of your fathers,
and they give you two quick rats,
two fishes that beautifully swim,
two chickens with fat livers,
two goats heavy and pregnant,
two short horned cattle with big horns;
if they make mashed yams for you,
and prepare yam pudding;
if they give you well-brewed corn beer,
and atare, and give you good kola?"
Orunmila said: "After such satisfaction
I return home."
The they said to Orunmila
that he could not accompany his followers
on a far journey without turning back.
The Awo's were astonished.
They could not utter a word, for they did not
understand the parable.
Ifa, I confess my helplesness.
Please cloth me in wisdom.
Ifa, you are the leader,
I am the follower.
You are the wise one who teaches
wise things like one's father.
Ifa, the question is:
"Who among the deities
accompanies their followers on every journey,
without ever turning back?"
Ifa said: "It is Ori, Ori alone,
who accompanies his follower
on every journey, without
ever turning back."
When I have money it is my Ori
whom I praise.
My Ori, it is you.
When I have children it is my Ori
whom I praise.
My Ori, it is you.
All the good things I have on earth,
It is my Ori whom I praise.
My Ori, it is you.
My Ori, I salute you,
you, who does not forget his follower,
you who blesses his follower quicker
than any other deity.
No deity blesses a human being
without the consent of his Ori.
Ori, I salute you.
You who allows children to be born alive.
One whose offers are accepted by his Ori
has reason to dance and rejoice.
Ifa says that this person should offer
to his Ori. The offer is
8 pigeons and 16 times 4000 cowries.
And Ifa says that if this one
sacrifices to his Ori regularly,
his life will be good.
ase

awo dino

12-28-2009, 07:50 AM

OGUNDA MEJI

That-which-made-for-the-success-of-those-who-went-before-
must-be-noted-by-those-who-come-afterward cast the
shells for Yemoja Atalamagba, Moashogbogbogbayo. She asked
what she could do to have a good life. Make ebo of 26,000
cowries, 1 rooster, 1 pigeon, mashed corn, and boiled corn to
divination set. The ebo was done, Yemoja had a good life.

Oriki ire;
Yemoja b'o r'agbo a yo Yemoja.
Yemoja if she sees a ram, she will rejoice, Yemoja.

Ogunda read for Yemoja who wanted to have children.
She was advised to sacrifice 26,000 cowries, a piece of white
cloth, cold water, and 13 snails. The sacrifice was made.
Orisha says a blessing of children.

Famous-heads-are-not-usless-they-are-acclaimed-athome-
they-are-acclaimed-in-battle cast shells for Titlebecomes-
two who asked what is to be done to receive blessings
on earth? Sacrifice 26,000 cowries, 3 pigeons, boiled corn,
corn porridge, and fritters to Shango and Oya. Title made the
sacrifice and became chief. If a couple is in dispute both
parties should make an offering to Shango and Oya.
Ogunda says that where there are problems in the
bedroom both parties should sacrifice 26,000 cowries, a knife,
a rope, 3 chickens, 3 pigeons, and a piece of meat. One pigeon
is to be released in the woods. The sacrifice was made. Orisha
says there will be a blessing in the relationship.

Panther-gallops-through-the-farm-civet-cat-softly-climbs-the-
path-up-the-hill cast the shells for Crocodile Waaka who
asked how to overcome enemies. Sacrifice 26,000 cowries, 3
rats, 3 pigeons, palm nutshells, snail shells and 3 iron pegs to
Ogun and Esu. The sacrifice was made. The enemies were
defeated.

Oriki ire:
Oni ma ma de omo omibu
Tani o gb'odo l'owo Oni?
Tani gba'le baba omo l'owo omo?
Crocodile is coming, a child of the chief of deep waters,
Who can take the river away from the Crocodile?
Who can take his father's house away from a child?

Things-are-difficult-at-Morgun-there-are-many-innocent-people-
there cast the shells for Ogunda who was concerned for
the people who were being treated unfairly by the chief.
Ebo of 26,000, cloths to the poor, 3 chickens, 3 pigeons, and
a pot of beans to Ogun. Orisha says a blessing of fair
treatment, fair trial, and the speaking of truth so that no one
will be accused of something that they did not do.
Ogunda says there will be a blessing of good fortune and
abundance.
Ogunda says there will be a blessing of good fortune,
children and a long life for those who embrace patience.
Ogunda says there is a taboo against anger, and a taboo
against harsh judgments.
Ogunda says that the successful child will be praised by
the mother. Orisha says that patience brings a blessing of
appreciation.
Ogunda says that the mother will have successful
children. Ebo should be made to the head (Ori) of the
children. Orisha says that the three children took the position
of the elders and became chiefs.
Ogunda says that this person must maintain all of their
taboos and honor the taboos of others. Doing so will bring
good fortune.

OGUNDA - ORIKI IRE
Ogunda, Ogunda, Ogunda,
The Creator, the Creator, the Creator,
Mo be yin,
I beg you,
kiedai ni'de arun iku ejo,
release me from the tie of death,
egbese ati beebee,
release me from misfortune,
ki e da're ire owo,
direct the benefits of money to me,
ise oro omo ola ola emigigin,
direct the benefits of responsible children to me,
aralile ati beebee sodo mi,
direct honor, prosperity, long life and health to me,
ki e da mi ni abiyamo tiyoo bimo rere ti won.
let me be known as a parent who produces good
children.
Yoo gb'ehin si-sinu aye ati beebee?
Who will be behind me, follow me and bury me?
Ogunda.
The Creator.
mo dupe, mo dupe,
Ase, ase, ase o!

awo dino

12-28-2009, 09:13 AM

Ogunda, Ori and Orunmila

Ogunda - Ogun creates. There is a trong connection between Ogunda and Ori; our Ori (consciousness), when in alignment with our iponri (higher self) allows our iponri to create in the invisible realm so that it may manifest in the visible realm. Hence the connection. Orunmila, Elri - ipin, witness to creation and destiny, then is linked here in that he assures that what we create is in alignment with our wishes made before reincarnation. The main purpose of Ifa is to connect our Ori with our Iponri. This concept comes together in the Ifa Osun (babalawo's staff), spoken of in Ogunda Meji:

Iku, arun, ofo egba, ese
Gbogbo won ni nyo Orunmila wo
Won nwi pe ojo kan
Ni awon o pa a
Ni Orunmila ba gbe oke Iporii re kale

Death, disease, loss, paralysis and wickedness (ibi)
were all staring at Orunmila
they said that one day
they would kill him
Orunmila then planted his staff in order to consult his Ori

The bird at the top of an Ifa Osun is referred to as the "bird of Ifa." and is said to invoke the power of the hawk (asa), symbolizing the diviner's ability to "see," to address problems expediently and effectively, to understand the wishes of a devotee's Ori.
ase

Sekhemu

12-28-2009, 05:49 PM

Modupe O Modupe Awo Dino :)

awo dino

12-30-2009, 05:07 PM

2500 hits and a handful of comments. Why are y'all afraid to share?
No sharee no learnee
:10500:

Sekhemu

12-31-2009, 10:55 AM

2500 hits and a handful of comments. Why are y'all afraid to share?
No sharee no learnee
:10500:

Good question Dino

My Oluwo told reminds me that we eat the tail of the rat bit by bit.

I'm starting to think that there are a couple of.issues at play here.

One of them being maybe a matter of too much too soon.

Not trying to tell you how or what to teach but it seems most of the visitors are unfamiliar with the odus and their connection to the functions of various divinities.

This would seem natural simply due to the fact that 99% of the members here know precious little about Ifa. Most of the members and visitors, do not know the meaning of the names and principles that encompass the rich legacy of Ifa

As you know I've presented a considerable body of work on Ifa in the spirituality forum

I've haven't seen a flood of feedback but I've gotten some encouraging involvement on the part of a few.

Perhaps you might consider moving your discourse over to the spirituality forum.

awo dino

01-01-2010, 01:11 PM

aboru aboye
Thanks for the input brotha Sekhemu, your input is always appreciated.
This thread's not in the spirituality forum?
I'll check that out.

You are right, or should I say your Oluwo's, right. However, I'm not really trying to educate anyone. I am awo, not babalawo, so that would be out of line, for me to think I could educate babalawo or iyanifa. I have basically two motivations regarding this thread. My first and most important is to find awo out there with whom to share thoughts, knowledge, etc. regarding Odu. Awo are connected like the Eywa of the Na'Vi connects all the trees in the forest, a horse to its rider, etc. The Na'Vi's Eywa is the Yoruba's Ela. That was very cool to see portrayed that particular way in the movie.

There are so many awo in the U.S. now, I feel it is time we connect; there will be no real transformation at the community level at least until this happens. Not all who are initiated into the Orunmila cult are to be diviners, but those who call themselves diviners have a responsibility to keep the corpus alive. It is an oral corpus, which is far superior than any written corpus. A written corpus is a dead corpus (dogma). No growth, no transformation, just stagnation in time and space (when and where the corpus was written). The beauty and resiliency of Ifa is it's dynamic, and alive. But it can die, If we don't keep it alive.

In a hyper-individualistic culture such as ours, this idea is hard to internalize. In addition, some are under rules from their Ile or Oluwo not to share knowledge. This is cultural residue from slavery that has been hard to shake loose from. There was a time when secrecy made sense. Then it got turned into dogma. Ifa, above all else, is a theology based in the everyday survival of the devotee. It is rational and logical. Unlike the western religions, Ifa doesn't tell you that rules of rationality don't apply to religion. It must make sense. The need for secrecy does not make sense anymore. The opposite is true, as I said. So this dogma is impeding our commitment to the passing of the sacred corpus, as well as our ase and ideas keeping it alive.

My other motivation is as a gift to the African American community - my brothas and sistas. I know some of you will say, "you ain’t black!" whatever.
Anyways, Odu are multi-functional. For awo, it is to connect to Ela, to learn the metaphysical principles through the prism of Yoruba culture, as well as a divination oracle, among other things.

But they are also a beautiful way to learn about the way our ancestors lived, how they saw the world. History as an art form. I am not out to convert anyone. It is taboo in Ifa. Why? They say, "To each his or her own Ori." What this means is you have to accept people the way they are. They are at a particular place regarding their own consciousness - it is where they are supposed to be. Also, "No one knows the head destined to open an assembly." No one knows a person's destiny, so how you gonna convert someone? Do you know that is their destiny?
Yes, Odu are hard to understand, but after reading a certain amount, one will start to see the structure and logic of the prose, start to see the culture interweaved in the prose, and start to feel the Odu; feel the thoughts of their ancestors.

ase

Good question Dino

My Oluwo told reminds me that we eat the tail of the rat bit by bit.

I'm starting to think that there are a couple of.issues at play here.

One of them being maybe a matter of too much too soon.

Not trying to tell you how or what to teach but it seems most of the visitors are unfamiliar with the odus and their connection to the functions of various divinities.

This would seem natural simply due to the fact that 99% of the members here know precious little about Ifa. Most of the members and visitors, do not know the meaning of the names and principles that encompass the rich legacy of Ifa

As you know I've presented a considerable body of work on Ifa in the spirituality forum

I've haven't seen a flood of feedback but I've gotten some encouraging involvement on the part of a few.

Perhaps you might consider moving your discourse over to the spirituality forum.

Sekhemu

01-04-2010, 02:38 AM

aboru aboye
Thanks for the input brotha Sekhemu, your input is always appreciated.
This thread's not in the spirituality forum?
I'll check that out.

You are right, or should I say your Oluwo's, right. However, I'm not really trying to educate anyone. I am awo, not babalawo, so that would be out of line, for me to think I could educate babalawo or iyanifa. I have basically two motivations regarding this thread. My first and most important is to find awo out there with whom to share thoughts, knowledge, etc. regarding Odu. Awo are connected like the Eywa of the Na'Vi connects all the trees in the forest, a horse to its rider, etc. The Na'Vi's Eywa is the Yoruba's Ela. That was very cool to see portrayed that particular way in the movie.

There are so many awo in the U.S. now, I feel it is time we connect; there will be no real transformation at the community level at least until this happens. Not all who are initiated into the Orunmila cult are to be diviners, but those who call themselves diviners have a responsibility to keep the corpus alive. It is an oral corpus, which is far superior than any written corpus. A written corpus is a dead corpus (dogma). No growth, no transformation, just stagnation in time and space (when and where the corpus was written). The beauty and resiliency of Ifa is it's dynamic, and alive. But it can die, If we don't keep it alive.

In a hyper-individualistic culture such as ours, this idea is hard to internalize. In addition, some are under rules from their Ile or Oluwo not to share knowledge. This is cultural residue from slavery that has been hard to shake loose from. There was a time when secrecy made sense. Then it got turned into dogma. Ifa, above all else, is a theology based in the everyday survival of the devotee. It is rational and logical. Unlike the western religions, Ifa doesn't tell you that rules of rationality don't apply to religion. It must make sense. The need for secrecy does not make sense anymore. The opposite is true, as I said. So this dogma is impeding our commitment to the passing of the sacred corpus, as well as our ase and ideas keeping it alive.

My other motivation is as a gift to the African American community - my brothas and sistas. I know some of you will say, "you ain’t black!" whatever.
Anyways, Odu are multi-functional. For awo, it is to connect to Ela, to learn the metaphysical principles through the prism of Yoruba culture, as well as a divination oracle, among other things.

But they are also a beautiful way to learn about the way our ancestors lived, how they saw the world. History as an art form. I am not out to convert anyone. It is taboo in Ifa. Why? They say, "To each his or her own Ori." What this means is you have to accept people the way they are. They are at a particular place regarding their own consciousness - it is where they are supposed to be. Also, "No one knows the head destined to open an assembly." No one knows a person's destiny, so how you gonna convert someone? Do you know that is their destiny?
Yes, Odu are hard to understand, but after reading a certain amount, one will start to see the structure and logic of the prose, start to see the culture interweaved in the prose, and start to feel the Odu; feel the thoughts of their ancestors.

ase

I agree almost everything you've said. Your motivations for connecting with an Awo is a sound one. The only issue I disagree with you is your opinion on secrecy

Some parts of Ifa had to be "disguised" during the advent of slavery, and I agree, Ifa can be taught to the African in america. My only concern is how and where.

For example, It wpuld be totally irresponsible for an Oluwo to divulge certain mysteries to an aleyo.

As you know its not the destiny for everyone to become a diviner nor is it in the cards for all of us to become priest

As an oral tradition many of the cosmological mysteries are handed down from elder to pupil. This is done not only to protect the initiate but also the community

At any rate I think I'll step aside so you can continue the good work you've been doing

Ase

awo dino

01-04-2010, 06:40 AM

Brotha sekhemu,
you are right about the "almost." There are things that must be passed from oluwo to aleyo. Do you feel I've crossed that line?
Please don't "step aside." Your input, is valued.
aboru aboye

I agree amost everything you've said. Your motivations for connecting with an Awo is a sound one. The only issue I disagree with you is your opinion on secrecy

Some parts of Ifa had to be "disguised" during the advent of slavery, and I agree, Ifa can be taught to the African in america. My only concern is how and where.

For example, It wpuld be totally irresponsible for an Oluwo to divulge certain mysteries to an aleyo.

As you know its not the destny for everyone to become a diviner nor is it in the cards for all of us to become priest

As an oral tradition many of the cosmological mysteries are handed down from elder to pupil. This is done not only to protect the initiate but also the community

At any rate I think I'll step aside so you can continue the good work you've been doing

Ase

Sekhemu

01-04-2010, 07:14 AM

Brotha sekhemu,
you are right about the "almost." There are things that must be passed from oluwo to aleyo. Do you feel I've crossed that line?
Please don't "step aside." Your input, is valued.
aboru aboye

Dear brotha its not my place to say whether or not you've crossed the line.

To be quite honest that would be between you and your Ori :)

But I will say this. Before I became a priest my oluwo only taught me Oriki in English. It wasn't until after elehan that I was taught the prayers in Yoruba

As you know, ofo ase, or Yoruba words of power used in specific context carry tremendous "weight". The power of cause and effect of certain prayers and chants are taken very seriously and itwould be wise to approach them with a great deal of respect, or at least I would hope so.

So I'm always very careful as to what I teach and who I'm teaching it to.

With much that is given much is expected in return

awo dino

01-04-2010, 07:51 AM

I know it's not your place, but your opinion is valued as sometimes an outside voice brings equilibrium. My Oluwo is cool with what I'm doing so far. It's a fine line. On the one hand, I feel like the oral tradition is in jeopardy because of the lack of communication between awo. On the other, you are right about certain responsibilities. But most of what I've posted here is readily available information.

alafia

Dear brotha its not my place to say whether or not you've crossed the line.

To be quite honest that would be between you and your Ori :)

But I will say this. Before I became a priest my oluwo only taught me Oriki in English. It wasn't until after elehan that I was taught the prayers in Yoruba

As you know, ofo ase, or Yoruba words of power used in specific context carry tremendous "weight". The power of cause and effect of certain prayers and chants are taken very seriously and it would be wise to approach them with a great deal of respect, or at least I would hope so.

So I'm always very careful as to what I teach and who I'm teaching it to.

With much that is given much is expected in return

awo dino

01-04-2010, 07:57 AM

by the way, how would I go about moving this thread to the spirituality forum?

Sekhemu

01-04-2010, 09:02 AM

Sekhemu

01-04-2010, 09:16 AM

I know it's not your place, but your opinion is valued as sometimes an outside voice brings equilibrium. My Oluwo is cool with what I'm doing so far. It's a fine line. On the one hand, I feel like the oral tradition is in jeopardy because of the lack of communication between awo. On the other, you are right about certain responsibilities. But most of what I've posted here is readily available information.

alafia

Brotha I share your perspective with respect to the poor communication between far too many Awos. However this is probably not a new phenomenon

One of my greatest concerns is, the problem of priest crossing over and using sorcery and doing "favors" for people while at the same time lining their pockets.

Remember brotha, the odu ifa survived the maafa and slavery I doubt its oral tradition will ever disappear

awo dino

01-07-2010, 10:30 AM

Brotha I share your perspective with respect to the poor communication between far too many Awos. However this is probably not a new phenomenon

One of my greatest concerns is, the problem of priest crossing over and using sorcery and doing "favors" for people while at the same time lining their pockets.

Remember brotha, the odu ifa survived the maafa and slavery I doubt its oral tradition will ever disappear

I see ya. My concern is not that Odu will disappear, but that being put into writing will slow down its continued evolution.

Odu Ifa and cultural relativism

I decided to write on the topic of Odu and cultural relativism because I think it is an interesting and important concept and because it leads to the idea that 1. If Odu is in fact the codification of all things past, present and future, there certainly can be reference to anything within the realm of possibility within Odu and 2. Odu must be a living and breathing thing, and as such, will continue to evolve.

In both Lucumi and Traditional Ifa practice, we see references to other religions like Christianity and Islam. I can only imagine that 300 years ago, there was likely no reference to catholicism or going to church as you see in the Lucumi Odu Ifa, and perhaps 500 years ago, there were no references to Muslims, as you sometimes see in Traditional Yoruba Odu Ifa. This is clearly an addition, and likely post trans-atlantic passage. What I can imagine is that there may have been Ese Ifa that referred to perhaps someone giving veneration to their ancestors, or someone specifically going to an Orisa's particular shrine to give praise. At some point this was contextualized to the surroundings of an day Awo Ifa or Olorisa, and they interpreted it to mean, go venerate your ancestors, however the client, or the area they were in had multiple religions such as Catholicism or Islam, or you in the cuban diaspora, you couldn't just go to a shrine because you might get caught and be persecuted, so you went to the church to venerate Shango in front of "Saint Barbara", etc. In this way, outside religions interjected their presence.

In my mind, what makes Odu Ifa, Odu Ifa is the transcendence of the themes of humanity, evoking interpretations that are appropriate to the cultural norms of the time. We see that time and time again, no matter how we evolve, history repeats itself, and the same issues that plagued us 500 years ago, plague us today but with variations. Shakespeare's plays highlighted common themes which resonate even in todays world, as does Ifa. Love, hate, jealousy, need to shelter, need for food, revenge, power struggles, etc. all remain in our vocabulary. What is important for us as Awo Ifa is to be able to extract the keys of knowledge that are locked within Ese Ifa for our clients.

There are truths which remain with us, Odu Ifa provides the wisdom and insight in order to unlock the doors so that we can avoid the problems which can come from the misunderstanding and lack of knowledge. In the famous words,

"Those who cannot remember the past are condemned to repeat it" -George Santayana (The Life of Reason: Reason in Common Sense. Scribner’s, 1905: 284)

odabo
Ifalola

awo dino

01-07-2010, 12:47 PM

Osa Meji

Oya is born in Osa Meji. So then this Odu speaks of ancestors, and the awesome power of the Mothers. The power of women in Osa Meji is the gateway to the land of the ancestors. This Odu speaks to rapid change.

...It was then that he gave women the power and authority so that anything men wished to do,

They could not dare to do it successfully without women.

Odu said that everything that people would want to do,

If they do not include women,

It will not be possible.

Obarisa said that people should always respect women greatly.

For if they always respect women greatly, the world will be in right order.

Pay homage; give respect to women.

Indeed, it is woman who brought us into being

Before we became recognized as human beings.

The wisdom of the world belongs to women.

Give respect to them then.

Indeed, it was a woman who brought us into being.

Before we became recognized as human beings.
ase

The Mothers, are sometimes referred to as "Aje'" where the e is given the high tone of yoruba tonal language, as opposed to Aje without the high tone on the e, this word means "riches." It has been given a negative meaning by Christians, etc. and translated to "witch." Another incorrect translation.
But referring to the Mothers as Aje' isn't really correct. Aje' really refers to the power itself, and not the person. Aje is passed down from mother to daughter. Aje is a feminine/contractive energy. Aje is a force that is naturally connected to the female principle. It has the power to create or destroy so that re-birth is possible and balance is restored. All women carry the power for creation and destruction through the womb. There is also power of the word. The ability to use ones Aje to create reality for the person using the word as well as those around them. Aje is the spiritual power that is specific to women; that men can never comprehend. Thus the secretive nature of this power instills awe and fear in men.

Indeed, Olodumare himself was created from the womb!
Olo= Spirit
Odu= Womb
(Osu)mare= Rainbow Serpent

Olodumare means Spirit of the womb of the rainbow serpent.....
Iyaami is the Great Mother, and also the council of elder women headed by Osun. Egun are the ancestors.

OSA MEJI
(Iyáàmi and the Creation of the Egun Cloth)

Osa Meji is rich, powerful cosmic scream. Ringing bells arrive from the vaults of Heaven. ifa was consulted for Odu on the day Odu was making the journey from Heaven to Earth in the company of Ogun and Obarisa. Odu was the only woman among them. She asked Olodumare what would happen when they arrived in the world? Olodumare said the world would be good. He said everything they will want to accomplish would be done because he will give them the power. It will be good. (This is a reference to the Ifa belief that life is designed to work and the people on earth are born with the potential for a good life)
Ogun walked in front. When Ogun walked in front Obarisa followed and behind Obarisa came Odu. She asked Olodumare about the world. She said Ogun has the power to fight. He has his cutlass, he has the weapons necessary for victory. She said Obarisa has power, the power of Obarisa makes anything he wants manifest. She said she is the only woman among them and wanted to know her power.
Olodumare said for all of time you will be called Mother. He said you were the only one who traveled to Earth and returned to Heaven. Only the woman among them returned. He said you will uphold the world; Olodumare will give you that power. He said, "I will give you the power in the form of a bird." Olodumare said it is good. (Women have the ability to communicate directly with the Immortals through their ability to use the bird to transcend the boundaries of time and space)
Olodumare asked Odu if she knew how to use the bird in the calabash. He said you will know how to use it. Odu received the bird from Olodumare and received the power to use it.
Odu departed. As she was leaving Olodumare asked her to return. He said, "come back." He said, "You, Odu, when you arrive on earth how are you going to use the power of the bird, the power I have given you?"
Odu said she would fight with the people who would not listen. She said those who do not listen to the will of Olodumare she will fight with them. She said those who would ask for wealth she would give it to them. She said those who wanted children she would give them children. She said if someone receives wealth and becomes impertinent she will take it away. She said if someone gives birth to a child and they become impertinent she will take it away. She said anything she did for a person if they became impertinent she would take it away.
Olodumare said this is good but you must use this power with calm and for the good.
If you use it for bad things and cause violence, I will reclaim this power. All the men who follow you, I have made you their mother, anything they wish to do they must speak to you first.
It is from this very ancient time that Olodumare has given the power to women because it was she who received the power of Odu. He gave women the power of the word. (The power of the word given to women is based on the relationship between children and their mothers who prior to puberty are dependant on their mothers for survival. Odu means womb and Odu refers to any opening between Heaven and Earth or the visible and the invisible realms of existence. The womb is such an opening because it allows for the movement of the human soul between the land of the ancestors and the land of the living through the process of reincarnation.)
Man alone is unable to do anything. Odu arrived in the world. When they all gathered in the world they saw the forest of the dead and it was woman who entered the forest. It was the forest of Oro that woman entered. During this time there was no prohibition against woman entering the forest of Oro. At this time women worshiped all the Orisa. They had full knowledge of all the inner mysteries.
Woman acted in disgrace and Odu consulted Ifa. The elders said, "Odu you must act in calm you must have patience, you must not be imprudent." Odu said why? They said because of the power that Olodumare has given you, in that the people will not know the reason it has been given to you. Odu said she does not know the reason it was given to her. She said she alone was called before Olodumare. She received the power from Olodumare after the others arrived on earth. They said Odu must make sacrifice. She said she would not make ebo because the ebo was already made. The offering for women to receive power was made in the presence of Olodumare. They said she must not become overconfident in joy because she is capable of using these powers for a very long time. The world will not be able to destroy that which she has in her hands. The world will not know the root of her power. Odu refused to make the sacrifice. (At some point in the history of Yoruba culture the power of women was abused through arrogance.)
Odu departed without making ebo. She brought the cloth of Egun outside. She brought Oro outside. Obarisa came and said it is the one to whom Olodumare confided, the energetic woman has come to take the world, to take the inner sanctum of Egun and the inner sanctum of Oro and the shrines of all the Orisa. Obarisa would not dare to enter any of these places.
Obarisa consulted Ifa. It was Orunmila who cast Ifa for Obarisa. Orunmila said the message from Olodumare is this you will take the world in your hands. The world will not be spoiled. No one person will take the world in their hands. (This speaks of a gender conflict in the history of Yoruba culture over the question of who would be the keepers of certain mysteries, men or women. This issue has shifted throughout history and continues to shift into modern times)
How then will Obarisa be victorious. He consulted Ifa and was told to make ebo. Ifa said he must be patient. He must sacrifice snails, a whip-like stick, and cowries. Obarisa made the ebo. When Obarisa made the ebo Orunmila consulted Ifa. Orunmila said that the world would belong to Obarisa, but you must have patience. He said worship will become yours. He said that which carries the power of woman will be exaggerated. When it is over done she will become your servant. Obarisa understood and said he would have patience. (Ifa is based on the notion of a balance of power between male and female principles. At times this balance is disrupted by an over emphasis on one side or the other as social situations cause tension and an ebb and flow in the balance of power)
All of the customs, those that are good and those that are bad, brought to earth by Odu with the power given to her by Olodumare include the taboo against looking at her material form. If the taboo is violated she will make the person blind. If she says the gaze of someone is evil, if she says a person is going to have a headache, they will have a headache, if she says they will have stomach pain, they will have stomach pain. All things said by Odu will come to pass.
When the time came Odu said Obarisa we have come to earth together. She said come they had come to the same place. She said if we are in the same place she would allow Obarisa see anything she wanted to do. (This is a reference to a historical time when men learned awo from women)
She said because Obarisa and Ogun fell from the sky together they chose Ogun to be a warrior. Those who wanted to make war would not be victorious against Ogun.
She and Obarisa needed to live together in one place. At the place where they came together they must stay. The snail offered by Obarisa was used to praise his head at the place where he lived. The liquid from the snail was used to drink. Obarisa did not want to drink the water from the snail. Odu drank the water from the snail and her stomach became calm. She told Obarisa that because of him she had discovered something delicious to eat. She said the snail water is sweet and the snail itself is sweet. When she finished eating she said it was good. She said no one has ever given me anything as good to eat as a snail. She said a snail is what one must give me to eat. (Snail is a traditional offering to the Odu pot) She said the same snail that is given to you must be given to me. (This verse suggests that men and women learned from each other)
Obarisa said he would give her snails. He said the power you do not give me bothers me. He asked her to show him the things she possessed. She said when he comes to live with her in one place he must not hide anything from her. She said she would not hide anything from him. She said he will see all of her works and procedures. She said we will live in one place. Obarisa said this was not bad.
Odu brought the things needed to worship Egun into the inner sanctum of Egun. She said Obarisa should follow. He said he was afraid. She said follow her and he followed her. When Obarisa followed her he entered the forest of Egun. They worshipped Egun together. But she did not show him how to make the sound of Egun. (Meaning how to go into possession) She did not know how to make the voice of Egun. She did know how to speak with the Immortals in Heaven. When they worshipped Egun Odu took the cloth she covered herself and gave thanks for her nourishment. When she finished her propitiations she left. The time had come for her and Obarisa to go to their dwelling place.
Obarisa went to the place of the cloth. The cloth of Egun did not have cloth streamers. He added the streamers. The streamers allowed Egun to see. When women made Egun the cloth was simple and the made the face in a way that did not allow Egun to see. When Obarisa arrived he added the streamers. Before they reached their home Obarisa went to the rear court of Egun. He took the cloth of Egun and cut the face opening and placed streamers in the opening. When this was done he covered himself with the cloth. He took a whip into his hands but he did not say goodbye to Odu. He said he was going to the rear court of Egun, the place where Egun came out.
Obarisa spoke with the voice of Egun and they did not recognize his voice. He said his prayers and Egun said Hen. He said Ha. One who wished to praise Egun says Hen and he said Ha. He said the Egun he praises is infallible. He said when he came from Heaven to Earth one of the people from Heaven came to earth with him. He took the whip and dragged it on the ground. At his home he spoke with the voice of Egun and Odu became frightened. When she brought the cloth she did not know this way of speaking She asked who has entered this cloth, who speaks to quickly and with such a voice? With insight men take power. (Egun mediums were originally women and at some point men took over the Egun dance)
Olodumare first gave the wisdom to women and he gave the power of the birds to women. When Odu saw that Egun had a whip in hand she ran away. Obarisa carried the Egun and entered the town. Odu saw the cloth was her own. She asked is that Obarisa? She remained in her house and sent her bird on a mission. She said the wing must rest on the shoulder of Egun. They must go together. Everything that egun says will be activated by the power of the bird perched on his shoulder. When everything he says has become manifest he will return to the rear court of Egun. (The power of the male Egun society is supported by the power of the women's society)
Obarisa undressed on the ground. He placed his whip on the ground. He dressed himself. He left. The bird went to its owner. When Obarisa came home he was greeted by Odu. She said welcome. She said where did you come from? Obarisa said he came from outside. Odu said that is good you are welcome. (It is taboo to know the identity of Egun mediums) Obarisa dumped all of his things on the ground and Odu said this was good. She said it is the Egun cloth that you have taken outside. Obarisa said yes. Odu said it is good. She said you have shown me what I must do. She said people behold Egun. She dragged the whip over the ground and said the honor is for you. She said today I will leave. She said I concede Egun to man. She said because of me no woman will every dare to enter into the Egun cloth she said she has given the Egun to men. She said he must go outside with Egun because she has the power that Egun utilizes. She said Egun is compatible with the birds. At the place where Egun manifests, there also the birds appear. All the power used by Egun comes from the birds. Odu said no woman will ever enter the Egun cloth, but she will be able to dance, to meet Egun and dance in front of Egun if Egun is outside. She said Egun departs today and it is man who will guide Egun. (To the uninitiated it would appear that Egun worship is male dominated. This verse is saying that Egun is supported by the power of women.) She said all things the people wish to do are aided by women. That is why men are unable to do anything on Earth, if the do not obtain the hand of woman.
They chanted, on the fifth day they celebrated the week. They said all the incantations they would chant would come from the holy Odu of Ifa called Osa Meji. (The power of women in Osa Meji is the gateway to the land of the ancestors) They said they will praise the women, they said if they praise the women the Earth will be tranquil. They chanted:
Prostrate, prostrate for the women.
Woman has placed you in the World, thus you are humanity.
Woman is the intelligence of the Earth,
prostrate for woman.
Woman has placed you in the World, thus you are humanity.
ase

awo dino

01-07-2010, 12:58 PM

OSA meji

osa is a little difficult to translate. I suspect it is an elision of o oosa meaning spirit of the lagoon. The ase is sudden turbulant external change, as opposed to Owonrin which is internal change. In Osa we look for the eye of the storm to maintain our center and clear vision. In Ifa symbolism the center of the storm is also called still water. A lagoon is still water meaning water that has an entry point but no exit point. Water flows in but does not flow out. In traditional Orisa initiations when the iyawo is taken to the river to be cleaned they are frequently taken to the lagoon as a place of stillness, a place to stop time, a place to find focus and stability in the midst of change.

ese Osa Meji

oporoporo abebe ni nwon fi nwole fun oni
a large fan is used when prostrating for the king of ife

THIS IS A REFERENCE TO STAY COOL MEANING KEEPING THE HEAD AND HEART IN ALIGNMENT

da fun odunnbade omo ejio

odunnbade ni, omo ejio

on ti se t'aiye e ye'un
what should he do so that his life will be pleasant

IE FIND DESTINY

ti e ro'un l'orun?
so that it would be easy for him?

WALK IN IRE

nwon ni ko lo rubo
they said he should make an offering

kil'on a ru?

nwon ni o r'egba mesan
they said he should offer 18,000 cowries
nwon ni o r'akuko adie
they said he should offer a rooster
nwon ni ko lo bo osa
they said he should go and make offering to Osa

odunnbade se k'ebo, o rubo nu
odunnbade collected the offering, he made the offering

o k'eru o tu
he appeased the gods

ko s'eyi o ku mo
so that he would not die

odunnbade o le ku mo
odunnbade o le ku mo
odunnbade could not die

A BLESSING OF LONG LIFE MEANS THE OFFERING BROUGHT CONNECTION TO DESTINY

odunnbade o sa j'oye baba e
and odunnbade took the title of his father

THIS MEANS DESTINY IN THE SENSE OF FAMILY OBLIGATION

ni nwa njo, ni nyo
he was dancing, he was rejoicing

ni nyin awon awo
he was praising the diviners

awon awo nyin'sa

o ni be ni awon awo t'on s'enu re wi
he said his had spoken the truth

oporoporo abebe ni nwon fi wole f'oni
a large fan is used when prostrating for the king of ife

da f'odunnbade omo ejio

odunnbade o ku omo ejio
odunnbade, greetings son of ejio

ero po l'ona ofa
travellers are many on the road to ofa

enyin o mo pe ere odun l'awa nsa kiri?
don't you know we are running about for the annual fair?

a se mo odunnbade?
don't you know odunnbade?

ni nwon pe ni'su un
he is the one they call yam

nigba'su tuntun ba de t'a s'odun odunnbade
when the new yams are ready is when we make odunnbade festival

YAM IS A SOURCE OF ABUNDANCE

SO

DESTINY AND ABUNDANCE COME WHEN YOU FIND DESTINY
YOU FIND DESTINY WHEN THE HEAD AND HEART ARE IN ALIGNMENT
THE HEAD AND HEART ARE IN ALIGNMENT WHEN YOU EMBRACE IWA PELE IN EACH WAKING MOMENT

Oporoporo abebe ni nwon fi nwole fun oni
"A large fan is used when prostrating for the king of ife"
important matters in life require the most attention
Da fun odunnbade omo ejio
Odunnbade ni, omo ejio
On ti se t'aiye e ye'un
What should he do so that his life would be pleasant
Ti e ro'un l'orun?
So that it would be easy for him
ase

This odu is saying that in order for the clients life to be successful he or she needs to step up to the plate when its time to tend to important matters.
This will bring the blessing of a pleasant life and self-actualization. I say that based also on the verse that states that after he made the ebo...
Odunnbade o le ku mo
"Odunnbade could not die"
Odunnbade o sa j'oye baba e
"And odunnbade took the title of his father"
What may also help here is defining the name of the client. Odunnbade from the elision odun nba de meaning "the year I should have arrived". An alternative idea on odunnbade from the elision odun baba dide meaning the year of male power meaning the power of transformation. So by tending to important matters abundance will come and the analogy in this verse is the yam harvest actually called the odunnbade and odunnbade is a praise name for isu (yams).

A se mo odunnbade?
Don't you know odunnbade?
Ni nwon pe ni'su un
He is the one they call yam

So yams are expected to come during harvest and when they do, it’s a sign of abundance.
Just like a career throws responsibilities and challenges on us and when we successfully step up to the plate...abundance.

ase
Awo 'Falokun

awo dino

01-08-2010, 06:49 AM

Osa creates radical change in one's circumstances. The Feminine principle in Ifa is the awesome power to create and destroy. in order to create the new you, we gotta destroy the old you. This is scary ****, and that is why people usually are not overjoyed when Osa comes up in divination. Osa, being the manifestation of sudden radical change must be respected.But change is ALWAYS good. The key is to be open to it, to trust in IT. No fear. Again, whereas Owonrin is the chaos within, Osa relates to chaos brought from outside infuences - Oya as the tornado, the hurricane; the winds of change that destroy a particular form so that a new one can be created. She cleanses and transforms. In ire Osa brings changes that lead to abundance. In ibi, the client is running from responsibility, or resistant to change, a lack of courage, leading to illness.
many times the client needs spiritual help against bad dreams, ajoogun, "witches" or dark deceased interfering with the client's sleep. Ebo to the Mothers and maybe Egun. Ifa might be talking about enemies. In this case ebo to Sango for strength.
Those incarnated under this Odu tend to be hard to control and act sometimes without restraint. They have difficulty applying themselves fully to any task or job. They tend to travel alot. They are good managers because they don't take risks.

ese Osa Meji

Kasa kaja-katetesa cast Ifa for Eji-Osa
Eji-Osa were going to Ile Ife for a project
They were told that they would be frightened by something
that could prevent then from finidhing the project
For this reason they should do ebo of
a ram and a thunderbolt
They refused to do ebo
When they arrived at Ife, a fight broke out
They tried to fight back, but couldn't
and had to run away
Since that day, the two people who
ran away have been called Osameji
ase

awo dino

01-08-2010, 07:15 AM

ese Osa Meji

Knot-reaches-the-knee-and-ends,
road-reaches-the-top-of-a-rock-and-is-lost
were the ones who cast Ifa for Worthless (Yewere)
when he was whuppin Ijegbe and Ejegbo
They said he should not whup 'em
but he did
when he got home
he found all his family
lying ill upon the floor
He went to the diviners
and they asked with whom Worthless was fighting
The awo said that unless he made ebo
he would not be able to conquer them
Worthless offered two pigeons, nine kola nuts
one hen and one rooster
The awo came and sang Ifa for him:

A le Iku lo l'ode ile yi
Yewere iwo l'o na Ijegbe na Ejegbo re pelu
A le arun lo l'ode ile yi l'oni
Yewere iwo l'o na Ijegbe na Ejegbo re mo
Yewere

We chase Death (Iku) out of town
Worthless, you are the one who's puttin a whuppin on Ijegbe and Ejegbo
We chase disease (arun) out of town today
Worthless, you are the one who's puttin a whuppin on Ijegbe and Ejegbo,
Worthless (Yewere)

Ifa says this person should be careful to avoid any fighting, because fighting will cause family members to fall ill. If this person has ill family members, ebo should be done so that those who are ill may be able to get up from where they are lying down; it is because they have offended Ebora (Orisa).

awo dino

01-08-2010, 07:17 AM

ÒSÁ MÉJÌ

The - front - wheel - bears - money - while - the back - wheel -
bears - beads - while Ògèdègédé - keeps - on - shining - on - top - of - the
- river cast Ifá for Òrúnmìlà on the day he was preparing to go to far
places. Ifá advised Òrúnmìlà to make ebo before starting the journey.
Òrúnmìlà made ebo. Òrúnmìlà offered gin to those who were traveling
with him. When they finished drinking they looked into each other's
faces and said the man we wanted to harm has offered us gin. They all
said they no longer wanted to harm Òrúnmìlà. From that day on
Òrúnmìlà was unharmed.

Ifá says this person is going to work with a stranger and they
should go ahead and accept the job. Ifá says this person will travel to
the lagoon where there will be a breeze. (This is a reference to some type
of disruption at an initiation). Ifá says this person has many enemies.
Ifá says if this person makes ebo their enemies will have a change in
heart. Ifá says this person should offer to bottles of gin, one should be
given to this persons enemies and the other should be given to the
diviner. Ifá says the before the gin is given to this person's enemies, this
person should take a drink from the bottle in the presense of their
enemies.

Etutu (ebo): 4 eiyelé (pigeon), 4 adie (fowl), 1 epo (bottle of
palm oil), 4 bags of corn meal, 1 white plate, 2 oti (bottles of dry gin),
and 100 nira (money). offered to Iyáàmi.

awo dino

01-11-2010, 10:36 AM

Ika Meji

Ika means the drawing in, or pulling together. It refers to the gathering of personal power, ase. It is the deep breath we take just before chanting oriki.
It is accessing internal ase and it is the foundation of the power of the word. Building up our personal ase. Ase manifests throught the power of the word. Remember, "Owe (ofo ase, oriki, Odu, proverbs, etc.) is the horse of Oro (unmanifested ase)." Ika in ire can be the source of power in healing, protection, transformation, and the creation of abundance. In its negative manifestation (ibi), it is the source of self-hate, gossip, etc. Ika informed by negative thoughts creates a negative world; Ika informed by positive thoughts creates a positive world. Ika is the first step in forming consensus reality. It is the foundation of the collective power of egbe. It is also associated with iyaami because power over the world is the birthright of the Mothers. Ika usually portends to difficulties in general. Ebo to Ogun, or Ori is usually divined.

Ika says a blessing of money, a blessing of children, a
blessing of long life. This person has serious concerns
regarding their life. Sacrifice the cloths the person is wearing,
66,000 cowries, 1 she-goat, 1 rat, palm oil on the rat, and a
meal of goat meat to the elders of the community. Orisha says
that as soon as Shopona shook his rattle smallpox appeared.
As soon as you see smallpox (infectious disease) sacrifice must
be made to Shopona. The sacrifice was made the blessings
were granted. (If this person has an infectious disease they
should be taken to Ifa ).
Ika says that half of what this person has must be given
away in order to avoid loosing everything. (This suggests a
systematic program of contribution to worthy causes) If this
person has an infectious disease, sacrifice should be made to
Shopona, and this person should be given baths for Oshun.
Sacrifice she-goat and hot water to Shopona. Sacrifice cool
water and palm oil to Oshun. The sacrifice was made, the
blessings of a good life were granted.

IKA - ORIKI IRE

Ika, Ika, Ika,
The Controller, the Controller, the Controller,
Mo be yin,
I beg you,
ki e ka ibi kuro lona fun mi lode aye,
remove all obstacles where ever I may go in the
world,
ki e bami ka'wo iku,
prevent death, disease, litigation, loss, and curses,
64
arun ejo ofo ofo efun edi apeta oso,
prevent harm from those who hex,
aje at awon oloogun buburu gbogbo.
prevent all negativity that is directed towards me,
Ika.
The Controller.
Ase.

Amnat77

01-11-2010, 10:50 AM

awo dino

01-11-2010, 10:57 AM

Good Afternoon,

Ahhh man! why cant you do a long distance reading Awo?!! this hits home for me right now.

The problem with long distance Ifa divination is that the ebo has to be done long distance. I don't feel comfortable with that. But I trust Chief Fama to do it 'cause she is light years ahead of me in experience. I will e-mail you this afternoon. Mondays and wednesdays are tough 'cause I teach four classes. I'm also anxious to see what tarot is like!

awo dino

01-11-2010, 10:59 AM

You could ask awo Sekhemu also?

Amnat77

01-11-2010, 11:05 AM

The problem with long distance Ifa divination is that the ebo has to be done long distance. I don't feel comfortable with that. But I trust Chief Fama to do it 'cause she is light years ahead of me in experience. I will e-mail you this afternoon. Mondays and wednesdays are tough 'cause I teach four classes. I'm also anxious to see what tarot is like!

I understand, I'm going to either go back home or to Cuba(probably Cuba) to get a reading and a bath, I have some kind of connection to Cuba that cannot be put into words..but i understand what you're saying..and I'm a tough case anyways..so i do need face to face consultation...your grasp of the yoruba religion and language is commendable Awo.

I had an encounter with babaluaye in a dream Awo! i didn't even know about him till this dream, this is why i need to speak to someone badly, cause i be having some crazie dreams!
:em2300:

awo dino

01-11-2010, 01:39 PM

I understand, I'm going to either go back home or to Cuba(probably Cuba) to get a reading and a bath, I have some kind of connection to Cuba that cannot be put into words..but i understand what you're saying..and I'm a tough case anyways..so i do need face to face consultation...your grasp of the yoruba religion and language is commendable Awo.

I had an encounter with babaluaye in a dream Awo! i didn't even know about him till this dream, this is why i need to speak to someone badly, cause i be having some crazie dreams!
:em2300:

Usually when that happens, ya wanna see what they want! Lukumi is a bit different than Yoruba of course. More emphasis on Orisa and less on Ori, for obvious reasons. That said, them Oshun elders be readin them caracoles!
I'm sure it will be a great adventure.

ase

awo dino

01-11-2010, 02:06 PM

ese ÌKÁ MÉJÌ

The - bird - flys - in - the - sky - while - the - stranger - travels - by
- sea - while - the - dog - comes - to - take - a - name cast Ifá for Erelu of
the Sea, the son of the sea boat, the shrine on top of the sea, on the day
he was searching for abundance. Ifá advised Erelu of the Sea to make
ebo. Erelu of the Sea made ebo. From that day on Erelu of the Sea
received all the blessings he asked for. Erelu of the Sea started to sing
and dance in praise of the Awo, while the Awo praised Ifá, while Ifá
praised Olodumare. When Erelu of the Sea started to sing, Èsú put a
song in his mouth. Erelu of the Sea sang:

Okò mi sí, okò mi gbò. Okò mi sí, okò mi gbò.
Èbuté ire l oko mi lo. Èbuté ire l oko mi lo.
Sea boat come, sea boat shake. Sea boat come, sea boat
shake.
It is good sea where the boat is sailing. It is good sea where
the boat is sailing.

Ifá says this person should make ebo if they are going on a
journey. Ifá says this person should make ebo if they earn a living with a
boat. Ifá says this person will become wealthy if they work with a
stranger.
Etutu (offering): small wooden boat (to be placed on the white
plate), ògedè wéère (banana), eyin (egg), 1 epo (bottle of palm oil), 1 adie
(fowl) and money determined by the diviner, offered to Èsú.

ese ÌKÁ MÉJÌ

You - are - wicked - I - am - wicked cast Ifá for Agbadu (snake) who
was soft in the belly on the day Agbadu was to be made a chief. Ifá
advised Agbadu to make ebo. Agbadu refused to make ebo. From that
day on whenever anyone saw Agbadu they ran away.

Ifá says this person is having a difficult time in a personal
relationship. Ifá says if this person is married they are having problems
in their marriage. Ifá says this person is overly anxious and this
condition is making their problems worse. Ifá says there are people who
want to help this person, but this person is chasing them away. Ifá says
that this person needs courage.

Etutu (offering): 1 ori agbadu (head of a snake), 1 eiyelé (pigeon), 1
adie (fowl), 1epo (bottle of palm oil) and money to be determined by the
diviner, offered to Èsú.

Éèwu (taboo): grey monkey.

awo dino

01-14-2010, 06:22 AM

Oturupon Meji

Oturupon creates the maintanence of health. It is the manifestation of disease. The immune system uses disease as a cleansing process. A weak immune system can lead to serious illness and death. Disease can mean an unhealthy relationship with nature. In Oturupon lies the answer as to the source of disease, and the info needed to maintain a strong immune system. In ibi Oturupon leads to the spread of disease past its function as a cleansing process. Those born under this Odu are rugged and tough with surprising endurance. They are bold, determined people who plow forward like a Mexican boxer. They can be stubborn to a fault. Bori and offerings to Ifa are generally recommended. Oturupon Meji speaks to childbearing. To have healthy and well behaved children, offerings to Egungun (ancestors) and Orisanla (Obatala) should be done.

ese Odu Oturupon Meji

Agba-Igbin-f'idijelu cast Ifa for Odo (mortar)
He was told that he would always find a seat (good job)
wherever he went, but his boldness would kill him
ebo: a snail, ataare, 2200 cowries and ewe Ifa
(grind gbegi leaves with the ataare (alligator pepper) boil the snail and cook them together. This medicine should be given to the client and anyone else who would like to eat it.)
Odo heeded the advice and made ebo
The Ifa medicine was made for him in the prescribed manner
so that he could be securely seated
Since gbegi is deeply rooted, Odo will always
be firmly seated at any place
ase

awo dino

01-14-2010, 06:31 AM

Oturupon Meji
ese 1
Pepe, awo ile;
Otita awo ode;
Alapaandede lo kole tan,
Lo kojuu re sodoodo,
Ko kanmi, ko kanke.
O waa kojuu re sodoodo;
A dia fun Oyeepolu,
Omo isoro nife,
Eyi ti iyaa re o fi sile
Ni oun nikan sos lenje lenje.
Igba ti Oyeepolu dagba tan,
Ko mo ohun oro ilee babaa re mo.
Gbogbo nnkan re waa daru.
O wa obinrin ko ri;
Bee ni ko ri ile gbe.
Lo ba meeji keeta,
O looko alawo.
Won ni gbogbo nnkan oro ilee babaa re
To nda a laamu.
Won ni ki o lo
Si oju oori awon babaa re
Ki o maa loo juba.
igba ti o se bee tan,
Lo waa bere sii gbadun araa re
O nlaje,
O lobinrin,
O si bimo pelu.
O ni bee gege ni awon awo oun wi.
Pepe, awo ile;
Otita, awo ode;
Alapaandede lo kole tan,
Lo kojuu re sodoodo;
Ko kanmi, ko kande,
O waa kojuu re sodoodo.
A dia fOyeepolu,
Omo isoro nife,
Oyeepolu o mokan.
Bepo le e koo taale ni,
Emi o mo.Bobi le e koo fii lele ni,
Emi o mo.Boti le e koo taa le ni,
Emi o mo.
Oyeepolu o mokan.
Gbogbo isoro orun,
E sure wa,
E waa gboro yi se.

Pepe, Ifa priest of the inside of the house;
Otita, Ifa priest of outside;
It is the sparrow which builds it's own nest
And puts its entrance face-down in a curve;
The nest neither touches water nor rest on dry land;
But it's entrance points down in a curve
Ifa divination was performed for Oyeepolu,
Offspring of those who perform the ancient rites of Ife;
Whose mother left all alone
When he was very young.
When Oyeepolu grew up,
He did not know all the rites of his family.
His life became unsettled.
He sought a wife to marry but found none.
And he did not have peace in his own home.
He therefore added two cowries to three
And went to an Ifa priest to perform divination.
He was told it was because of the ancient rites of his family
Which he had forgotten
That he was in such confusion.
He was told to go
To the graves of his fathers,
And ask his ancestors for power and authority,
After he had done so,
He started to enjoy his own life.
He had money,
He married a wife,
And he produced children as well.
He said that is exactly what his Ifa priest predicted.
Pepe, Ifa priest ot the inside of the house;
Otita, Ifa priest of the outside.
It is the sparrow which builds it's own nest
and puts it's entrance face-down in a curve.
The nest neither touches water nor rest on dry land;
But it's entrance points down in a curve.
Ifa divination was performed for Oyeepolu,Offspring of those who perform the ancient rites of Ife;
Oyeepolu did not know anything.
If oil is the first thing to be poured on the ground,
I do not know.If kolanut is the first thing to be put on the ground,
I do not know.
If wine is the first thing to be poured on the ground,
I do not know.
Oyeepolu did not know anything.
All the divinities and ancestors of heaven,
hasten here,
And help us perform this ritual.
ase

ese 2

osa pe ire aje
irunmole pe ire omo
osa pe ire aiku
osa pe ibi ti a gbe ri agbalagba osa l'ori ate
osa says that where we see the elderly dieties on the tray
osa pe k'a lo bo egun eleru
osa says we should make an offering to egun eleru
osa pe egun eleru na pelu atokun re, on ore re
osa says this egun eleru along with his escort, his friend
ki won k'o ru'bo
they should make an offering
ki won ki o ma pa ara won
so that they would not kill each other
atokun egun eleru yi, on ore re
this escort egun eleru and his friend
ki won k'o ma pa ara won ebo re ni ki won ko ru
so that they would not kill each other an offering is to be made
ida kan nbe l'owo won
each held a sword
osa pe ki won k'o fi ida na ru'bo
osa says they should offer their swords as an offering
ki o ma wa fi ida na pa ore re
so that one would not kill his friend with his sword
bi osa ti wi nu
as osa has spoken
o ko ri ona ti osa gba ti fi je be?
don't you see the way that osa says this is so?
igbo nla ni mu'ni mu ori
a big forest covers a person completely
a da fun egun a bu fun agunfon
cast for egun and shared with agunfon
o ri egun
you see egun
won ni ki o ru'bo
they said he should make an offering
ki o ma pa ore re
so that he would not kill his friend
agunfon ni awon kini wonyi won nfe te?
agunfon said, what do these people want?
won ko mo ohun ti won nso
they don't know what they are saying
ore on ni yio wa pa on?
my friend would kill me?
won ko won ko ru'bo
they refused to make the offering
esu ni won ko ru'bo
esu said, they did not make the offering
won ni hen
they said yes
o wa di ijo ti egun yio wa ja'de
they came for egun to come out
agunfon wa bo si iwaju egun
agunfon came in front of egun
be iwaju egun ni agunfon ma njo
so in front of egun agunfon was dancing
agunfon sa njo lo se, o un'mu emu ni won nlu
agunfon was dancing on, and they were drumming intentions
nigbati o ba se onilu a ni
after awhile the drums said
o le se bi o ti nse. be l'ori danu, be l'ori danu
you cannot do like you used to do. cut off his head, cut off his head.
nigbati o di ekan ti egun gbe ida ise ti agunfon bere bayi
the very first time egun took his sword when agunfon bent down like this
l'o ba gbe, l'o gbe ori re ka'ri
he did it and he put his head on his own head
ni won wa npe e o wa wo atari ehuru l'ori egun
and they were saying look at ehurus head on the head of egun
egun ba mi'nu pa ore re je o
so egun killed his friend
l'o ba gbe ori re
and took his head
ni esu wa njo, ni esu nyo
and esu was dancing, esu was rejoicing
o ni be ni awo ti enu on se rere wi
that his diviners had spoken the truth
igbo nla ni bi'mu ori
the big forest covers a person completely
da fun egun a bu fun agunfon
ibi ti osa pe ki ore on ore ru'bo
this is where osa says two friends should make an offering
ki won k'o ma pa ara won nu
so that they do not kill each other
osa su ni be, irunmole i le le
as osa says, the immortals ordain it
ase

Amnat77

01-14-2010, 08:44 AM

Good stuff!

awo dino

01-14-2010, 10:16 AM

ÒTÚRÚPÒN MÉJÌ
ese1

Head - of - the - tender - palm cast Ifá for Ikusigbade (death forget
me) on the day death was looking for her. Ifá advised Ikusigbade to
make ebo. Ikusigbade made ebo and received a blessing of long life.
Commentary:
Ifá says if this person is expecting a baby they must make ebo to
prevent abiku. Ifá says the baby has promised the Immortals the baby
would return to the land of the ancestors soon. Ifá says ebo must be
made so the baby will change its promise to return to the ancestors
before becoming full grown.
Etutu (offering): Mariwo (palm fronds), 1 eiyelé (pigeon), 1 adie
(fowl), 1 epo (bottle of palm oil), 1 white plate and 50 nira (money),
offered to Ìbejì.
ase

ese2

Thin - leather - that - covered - the - face - of - Egungun cast ifá for
Yaya and Yàyá on the day they both wanted to build a house. Ifá advised
Yaya and Yàyá to make ebo. Yaya refused to make ebo. Yàyá made ebo.
The house made by Yaya fell down. The house built by Yàyá lasted the
rest of his life and he lived comfortably from that day on.

Ifá says this person is looking for a new place to live. Ifá says this
person must make ebo to find a comfortable place to live.
Etutu (offering): adimu to ancestors, offered to Egungun and Ìbejì.
Éèwu (taboo): three sided kola nut.

awo dino

01-14-2010, 10:23 AM

ese Oturupon-Meji

Now we have arrived at this text from Oturupon-Meji,
all those who listen to what I chant here
(for like in days of yore we do nowadays),
they turn their backs towards this Odu, for I,
Agboju Odebunmi, will not speak further, not unless
this client and all others who are present
have turned their backs on us and closed their eyes,
for they are not allowed to see this Odu.
Now make ebo for health!
"The good deeds of the Hornbill Bird
backfired on him, and no one since
has done such kindness anymore,
fixing their eyes in wonder
and amazement on the Hornbill Bird"
cast Ifa for "Death caught Owner",
both worshippers of Black Ogun,
and Awo of the Early Dawn.
He says: "What's that?"
They say: "Do ebo, my friend,
in order not to find yourself in trouble."
It is from Heaven that the palm weevil
brought his adversity into this world.
They say: now go and tell it to
"Elder who broke the palm oil keg",
that is Obatala, he who
by covering it all, made it all right...
"It is a starting war, an inner struggle,
that goes on in the backyard of the skull,
which is the sacred home of Iponri,
the secret home of Iponri, that is"
cast Ifa for "She gave him Nightly Favors", concubine
in Oba's palace until daybreak, shining clearly,
so we see honor, wealth and health abundant:
that is how Odu got her name Odu.
Now it turns out (don't fear!)
that He-dog mates with Night, and hence becoming
his mother's husband, for his mother: that's what she is.
We say: Ifa has come, oh, Ifa comes!
Ifa now dims the light, so that the dog
can bite and show his teeth.
This obscure mating better happens in the dark.
Away, you weird placenta of the Night!
Evil and badness, turn away from me!
Oh yes, and now may those who turned their backs on us
and Odu, turn around and face us once again.
The He-dog still philanders with the Night:
women are all the same to him, all women,
and so he is the husband of his Mother!
This is the hidden side, forbidden, of Oturupon.
Let those who want to praise this sacred Odu
wait after dark has fallen, kill the lights
until the praising has been duly finished.
And if it happens in the afternoon, do close your eyes,
and turn around, on Odu turn your back.
When worshipping Ifa by chanting Odu
from the beginning to the end, when you arrive
at texts pertaining to the Odu
Oturupon-the-Twins, do keep some kola,
some kola nuts behind you, at your back,
and say: "Now go away, all evil things,
turn back, and watch the Dog
having his Mother."
And then the evil things will turn away,
and if you now all leave yourself and others
in peace and quiet calm, the evil things
will leave you too in peace.
Salute the offer
that's given and accepted,
and we'll survive it all.
ase

awo dino

01-14-2010, 10:31 AM

In the fixed order of Orunmila, Oturupon-Meji occupies the twelfth position.

The esoteric representation of Oturupon Meji is the baby in the mothers womb which symbolizes premature birth and abortion. It is an image of instability within the forces of the earth.
Regeneration --- Endurance
Abundance of Children --- Celibacy
Physical body element = Bones of body
Children would be disposed to be Scientists or Chemists.
This Odu denotes prospect of twin babies.
Oturupon Meji reveals how the faculty of intelligence came to the world.
Oturupon relates to Egungun (Ancestor Society).
The Egungun should be allowed to comment on the resolution of any conflict.
Oturupon deals with the spiritual consequence of lack of courage.
Oturupon people are very spacey. They have all these great ideas with no reality. They daydream often.
Predispose to a superior nature but fail to achieve
Clouded by too many details. Simplicity works fine.
Good intuitions, but one does not follow them.
"No one knew when Egherun married the Vulture and when she left him"

Be truthful, do good;
Be truthful, do good;
It is the truthful
That the divinities support.

ese1

There lived a hunter who had a secret agreement with the elders of the night to help him in his hunting expeditions. They provided him his game on the condition that he would always allow them to drain the blood of any animal he killed. Meanwhile, his wife was anxious to find out why he usually came home with headless animals. She decided to follow him to the forest to find out what was happening to the heads and blood of the animals he was killing. He did not know that the wife usually accompanied him to the forest.
On one occasion, the elders of the night told him to warn who ever was following him to the forest to desist from doing so. On getting home he told the wife about the warning and she pretended as if it had nothing to do with her.
On his next hunting expedition, the wife trailed him to the forest behind his back. On getting to the forest he started hunting. When he finished hunting, he went into conference with the elders of the night and they drained all the blood and emptied them into a clay pot. At that stage the elders of the night asked him whether in defiance of their instructions, he came with any spy. He denied coming with anybody. They insisted that someone came with him. They told him to keep watch. They removed the leaves with which his wife concealed herself and ordered her to come out. When the hunter discovered that it was his wife, he begged them to spare her life and forgive her. They told him that there was no forgiveness in the world of Eleiye.
They called her up and told her that since she was so curious to find out what they were doing with the blood of the animals being killed by the husband, she would have to pay the price of her transgression. They collected all the blood drained from the animals shot by the husband that night and made her drink it. After drinking the blood, she began to suffer from palsy, or issue of blood. She became so ill that the husband had no time to devote to his hunting. The night people had turned their backs on him because of the action of his wife. He later went to appease the elders of the night and after paying the fine stipulated by them, they agreed to modify the woman's punishment, by proclaiming that from then on, the woman would only see blood once a month which is the menstruation (from Irosun Meji) that all women have to this day.
ase

ese2

The large-faced drum.
The water used to bath,
In the bathroom,
Sprinkles on the walls and floor,
Of the bathroom.
No man is wise enough,
To count the sand of the earth.
No one travels far enough,
To know the dimension of the earth.
He who eats akara and moyin moyin
Knows the sobriquet of beans.
These were the Awos who made divination for Orunmila when he was returning to heaven through the sea. As he left for the sea (Okun) his followers asked him. Now that you are leaving us for good, who shall we call our father. He told them to refer to anyone they pleased as their father. He decided to go back to heaven never to return to the world physically again. He however told them that he would send them the instruments through the tree of life (the palm tree) through which he would always talk to them.
ase

awo dino

01-19-2010, 10:48 AM

Otura Meji

Otura is the source of mystic vision. Mystic vision puts one's Ori in alignment with source (Olodumare). Otura is the foundation of an individual's sense of destiny and purpose in the world. Odu Otura Meji brings peace of mind and freedom from anxiety. In its negative manifestation, it can it can be the source of an inflated sense of self importance, or identifying with something other than source, such as greed, nationalism, racism or moral superiority. Children of Otura Meji are of gentle character. They are good at business, especially buying and selling. They must know when to rest, for they can easily suffer physical or nervous collapse due to overexertion. They should do make offerings to Esu frequently for protection.

ese OturaMeji

Okiti-ogan-af'idij'ago cast Ifa for Otu
He was told to offer two tortoises in order to become wealthy
Otu listened and did the ebo
The Awo warned Otu not to kill the tortoises, but to sell them
Through a casting of lots, he should decide were to sell them
when he arrived at the town he was offered
eighty bags of money for the tortoises
Esu advised Otu not to accept the price
Esu is always in favor of the one who does proper ebo
when the price was raised to several hundred bags
Esu advised him to accept the offer
this was how Otu became wealthy
Otu praised the awo, the awo praised Orunmila
and Orunmila praised Olodumare
the awo began to sing, and Esu put a song in their mouths:

Ijo ti Otu ra Awun meji
ki ama pee ni "Oturameji"

The day Otu bought two tortoises
should be called "Oturameji"

ase

awo dino

01-19-2010, 11:01 AM

ORI MI O!
SE RERE FUN MI!
MY ORI!
REJOICE WITH ME!

For us to figure out the importance and precedence of ORI between the other ORISA, an Itan of ODU OTURA MEJI, telling the story of an ORI that got lost in the path that was leading form the ORUN to the AIYE, states: "... OGUN came to ORI and asked, "You don´t know that you are the older among the ORISA? That you are the leader of the ORISA?'..." . We can say that, "ORI mi a ba bo ki a to bo ORISA", that is, "My ORI, that has to be worshiped before worshipping the ORISA" and we have an oriki dedicated to ORI that says " Ko si ORISA ti da nigbe leyin ORI eni", meaning, "... There´s no ORISA that supports more the man than his own ORI...".

When we meet someone that, despite facing in life a series of difficulties related to negative actions or cruelties from other people, keeps finding inner resources, extraordinary inner strength, that allows him to survive and, many times, keeping proper results of fulfillment in life, we can say, "ENIYAN KO FE KI ERU FI ASO, ORI ENI NI SO NI", that is, "people don´t want you to survive, but your ORI works for you", bringing, this expression, an important statement that a strong and resistant ORI is able to take care of man and ensure him social survival and other relations with life, despite the dificulties he might have. That is the reason why BORI, a way of praising and strengthening the ORI used in our religion, is done many times, preceding or even substituting an EBO. It is made to the person find inner resources, that inner strength that was stated, related to his or her adjusting to face situations, or related to the strengthening of his or her energy resources and consequent integration with his or her vitality fountain (Teixeira De Oliveira).

ASE

awo dino

01-21-2010, 11:30 AM

ese Oturameji 1

"Restless mouth, slippery mouth;
the evil brought about by mouth
is the worst kind of evil;
it is the mouth of Chatterbox
that eventually kills Chatterbox;
it is the mouths of those who idly chatter
that will kill those who idly chatter;
it is the restless mouth that kills
Chatterbox, Blabbermouth."
Those were the ones
who cast Ifa for Squirrel,
who built his home along the roadside.
They instructed Squirrel to be alert,
be very much alert about his incapability
to keep his tiny trap shut, about
his utter inability to keep a secret.
They told him not to tell anything,
whatever he knew, immediately to others.
Squirrel, of course, did not heed the advice.
A short time later Squirrel's wife
gave birth to twins, to ibeji,
which pleased Squirrel mightily.
He immediately announced:
"Now hear this, now hear this!
Squirrel has twins! His home
has become full of life. All those
that listen: come and see
Squirrel's twins."
When the people heard these words,
they stepped aside the path, opened
Squirrel's nest, and searched it.
While searching Squirrel's nest
they found his two children.
They took the young breed home,
put them on top of mashed yams,
and along with the soup Squirrel's children
slid down people's throats
to their stomachs. Yummie!
Ifa says that we should not shout
our good fortune from the rooftops,
nor should we tell any secrets, for silence
helps us to keep what is ours.
That is exactly what the Awo's said:
"Restles mouth, slippery mouth;
the evil brought about by mouth
is the worst kind of evil;
it is the mouth of Chatterbox
that eventually kills Chatterbox;
it is the mouths of those who idly chatter
that will kill those who idly chatter;
it is the restless mouth that kills
Chatterbox, Blabbermouth."
ase

ese 2

"Like water runs over the path,
so runs the path through the Eri-river"
cast for "Muslim with long gowns",
on the day that "Muslim with long gowns"
was endeavoring to follow the path
of the Immortals.
The instructed Muslim to make ebo.
Muslim listenen and made the ebo.
From that day on all went well and easy
for "Muslim with long gowns".
Ifa says this person should
lead a life of devotion, in order
to receive blessings.
ase

The ebo is: 4 pigeons, 2 sets of
Muslim prayer-beads, 1 pot palm oil,
1 white plate, and an amount of cowries
to be set by the Awo.
all to Obatala.

awo dino

01-21-2010, 11:42 AM

The esoteric representation of Otura Meji is the Kasan, which is a blouse worn by advisers to the Chief and soldiers that symbolizes the interaction between various ethnic groups. It is a image of the power of the word.
This Odu relates to Ifa and deserters from his cause. It denotes victory over enemies and prospect of many children.
Physical body element = Arms, hands, and lungs
Children would be disposed to be diplomats, fishmongers or lawyers.
The Market Place
Power of mental judgement
Patience brings great rewards
Sustain from marriage
Recognize Taboo
Peace that comes from an inner knowing
"Stabilize the family"
Suggests meditation and fasting
Confusion and doubt is followed by clarity and abundance.
Otura-Meji opened the way for wealth to come to the world!
Human speech is treacherous, a source of dissension and loss, and a possible cause of death.
Folklore credits this Odu with the inspiration for their religious leaders of both Christianity and Islam.
Orunmila never wrecked vengeance or punished 'them' even though he had the power and ability to do so with impunity.
A single santified word outweighs a load of profane verbiage.
Sprout, big mouth, halve yourselves, lip-lobes, clam up, double tongue, utter.

Lying does not debar one from becoming rich,
Covenant-breading does not debar one from reaching old age;
But the day of sleeping, there awaits trouble!

The most important work done in heaven by Otura-Meji is the revelation of how the white man attempted to learn from God how to produce a human being. The white man had become so vast on earth in the field of inventions that he thought he should crown his achievements by going to God to teach him how to manufacture a human being. When he got to heaven, he approached an Awo called Ayegbe kooshe gbere gede, "No mirror can be wide enough to see the length of a whole year". The white man was advised to give a he-goat to Esu but he refused to do it because he did not believe in making fetish sacrifices.
Without making the sacrifice he went to the palace of God and asked to be taught how to produce a human being. Since God never refuses any request made to him, he told the white man to fetch mud for the work,which he did. God has a large mirror in his workshop which he looks at when molding any object. He examines the reflection of the object from the mirror and he must pass it as perfect before confirming it as being fit for existence.
With the mud fetched by the white man, He molded the image of a human being and the white man watched him. After molding the human image, God left it to dry and meanwhile moved to his inner chamber to attend to other callers.
As soon as God left, Esu come into the workshop in the shape of a heavenly police and asked the white man whether he could not replicate the image prepared by God. the visitor confirmed that he could. Esu then told him to leave for home with the image, because it would speak after drying up.
With that piece of deceptive advice, the white man left with the human image. When he however got home the image could not speak after drying up. that is why the white man is unable to cast any speaking image to this day. It was on account of the sacrifice which the white man refused to make.

To speak is to begin to sort out, to divide things. Odd or even?

The person you meet once, meet again, and meet later as an elder in a town, is called an old man. That was the mane of the Awo Otura-Meji who made divination for the head of the Imoles to enable them to inherit the prosperity of the earth with minimal effort, from a sedentary position. He made the sacrifice.
When he got to the world, he struggled for a long time before he was able to realize his destiny, but when he finally met Otura-Meji again on earth he made the same sacrifice for him in the cave and told him that his flock was going to multiply but that the reward of his sacrifice would be reaped by his descendants and followers. He was told that money would always come to them with very little or no effort. Those who wanted to know the truth about God would always come to him for the message. ("Ase O! Baba")

Olusese awon ni Awo inu igbo, Elu-odan-af'idij'Odu, divined for Orunmila. He was told to sacrifice:- Six mats, six ikoodes, ... so that he might be able to govern his town. They told him that all the people would respect and honor him in this mat. That is why the Babalawo sit on mat to read Ifa till today. Orunmila heeded the advice and speedily made the sacrifice.

I threw a missile;
And it hit a trickster;
Who made a long dress;
To conceal his treachery.
Whoever hides to practice;
Wickedness against others;
Will have evil endangering him openly.
Truth and False hood were arguing between themselves. Truth argued that he was more powerful that Falsehood. On the other hand Falsehood argued that he was stronger that the Truth.
Otura-Meji told them that the power of falsehood is transient and ephemeral and that Truth, although slow and weak, overcomes Falsehood in the end, He then sang:
No matter how powerful wickedness is;
Righteousness overcomes wickedness in the end!

Ase O!

www.cultural_expressions.com

awo dino

01-21-2010, 11:45 AM

ese Otura Meji:

Ifa warns the person for whom this Odu is revealed to have the fear of Olodumare at the back of his/her mind all the time. He/she must recognize the fact that no matter how powerful he/she may be, Olodumare is the source of all powers and He can take away any power that is being abused or misused from the owner of such power.

Ifa says that if the person for whom this Odu is revealed is put in a position of authority, he/she needs to exercise his/her authority with the fear of Olodumare at heart. He/she must never maltreat others. He/she must not see such power as a vehicle for vengeance or for showing his/her superiority over others.

Conversely, Ifa assures the person for whom this Odu is revealed that he/she will have victory over a more powerful opponent who had been using his/her power, position and/or influence to oppress, intimidate and/or inflict pain.

Ifa advises the person for whom this Odu is revealed to offer ebo(sacrifice) with one matured he-goat and money. He/she is also expected to feed Esu Odara with one roaster. After this, he/she needs to put his/her faith and fear in Olodumare in all his/her thoughts, speeches and actions. On this, a stanza in Otura – Meji says:

Igbonwo mejeeji ni o see gbagbon s`aja
Dia fun Alukandi
Tii s`eru Olodumare Agotun
Oba ateni ola legelege f`ori s`apeji omi
Igba ti o ntorun bo wale aye
Ebo ni won ni ko waa se

Translation:

The two elbows cannot be used to place a
A basket onto the ceiling
This was Ifa`s message for Alukandi
The messenger of Olodumare
When coming from Orun(heaven) to Aye(earth)
He was advised to offer ebo(sacrifice)

Alukandi was one of the very many messengers of Olodumare. He was usually sent by Him to deliver special messages to the human race at regular intervals. All these messages he had delivered without any fault and also without questioning the rationale behind them. The attitude of Alukandi had endeared him to many Irunmole in Heaven. Whenever there was any message to be delivered, the Irunmole would quickly suggest the name of Alukandi to Olodumare. He would then be sent, and the message would be delivered as quickly as possible.

During the course of delivering Divine messages to human beings, Alukandi came to realize that there was great love and affection for human beings who live on earth by both Olodumare and the Irunmole. Alukandi could not understand why this should be so; was it not the same human beings who kill, maim, hurt and destroy each other at the slightest opportunity? Why should Olodumare be in love with those who destroy the environment; polute the air and water; kill insects, rats, fish, birds and beasts at will?; wage war on each other for no other justifiable reason than to show supremacy over one another? Why should Olodumare be in love with those who were not in love with Him; who disrespect Him and His Irunmole; and who had not shown any remorse?

Initially, all these baffled Alukandi. They later turned to confusion for him. In his confused state of mind, he was determined to punish them for all what he perceived to be misbehaviour of the human race.

When the time came for Alukandi to come down to earth to deliver Olodumare`s message, he saw this as the opportunity he needed to take advantage of to deal a deadly blow on all the ungrateful human beings. When he was coming on his assignment, he asked for special powers and his request was granted.

On his way, he decided that he would show no mercy to anyone; why should he show compassion to those who destroy Mother Nature at will? He concluded within himself that they did not deserve his pity.

The day he arrived on earth was a market day. As soon as he set his feet on earth, he declared:

Igbonwo mejeeji ni o see gb`agbon s`aja
Dia fun emi Alukandi
Tii s`eru Olodumare Agotun
Oba ateni ola legelege f`ori s`apeji omi
Igbati ohun ntorun bo wale Aye
Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!

Translation:

The two elbows cannot be used to place a
Basket onto the ceiling
This was Ifa`s message for me Alukandi
The messenger of Olodumare Agotun
When coming from Orun to Aye
Behold, here comes Alukandi, Alukandi
Whoever I like will I kill
Alukandi!

Before anyone could realized what was happening, Alukandi released the special power given to him in heaven and began to kill anybody and everybody in the market. Pandemonium everywhere! Everyone ran for dear life! Nobody could really explain what went wrong. The next day, people came to pick the corpses of their loved ones for burial. Uncertainty enveloped the world. They all gathered in small groups to make meaning of what had just taken place. They could not. At last, they approached the Oba who in turn fixed a general meeting to take place in the market on the next market day.

On the appointed day, the whole market place was filled to the brim. Those who lost their loved ones were first given the opportunity to speak. While they were expressing their ordeal and agony, Alukandi arrived and declared:

Emi Alukandi, Alukandi
Eyi to ba wumi ni n o pa
Alukandi!

Translation:

Behold, here I come Alukandi
Whoever I like will I kill
Alukandi!

The whole market scattered instantly. Everybody ran helter-skelter. Many were killed by Alukandi himself, many more were trampled to death. In all, more than a quarter of the population died.

From that time, it became a regular occurrence every market day. Nobody dared to go to the market anymore. Chaos and anarchy took over completely. Nobody wished to go out in the day time, talk less of night time. Anyone who wished to live long needed to fear Alukandi.

One day, some elders gathered themselves together and went for Ifa consultation in order to determine exactly what was going on and at the same time, find a permanent solution to it.

The Awo told the elders that what was going on was misuse of power and opportunity. They were told that Alukandi thought that he could fight for Olodumare and the Irunmole. The Awo assured the elders that nobody could fight for them but rather, Olodumare and Irunmole do their fightings when the time was right and appropriate. He assured them further that Alukandi would surely fail because he was not sent on the assignment he was carrying out. He advised the elders to offer ebo with one matured he-goat and money. After this, he told them to feed Esu Odara with one big roaster. The elders complied immediately.

As soon as the ebo was offered, Esu Odara petitioned heaven and complained that Alukandi had been misusing the special powers given unto him. He said that he had wrecked untold havoc on earth. He insisted that only the withdrawal of that power would do. Olodumare sent other Irunmole to go and investigate what Esu Odara had said. They confirmed all his reports and the special powers given to Alukandi were withdrawn.

Unknown to Alukandi that he has lost his special powers, he was busy planning his adventure on the next market day. Esu Odara was equally busy gathering people together to confront Alukandi on the next market day. Esu odara assured the people that their arch enemy had no more power to wreck any havoc on them. He told them to stand firm.

On the market day, Alukandi came as expected. As soon as he came he declared:

Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!

Translation:

Here I come Alukandi
Whoever I like I will kill
Alukandi!

Instead of panic, Alukandi met resolute determination. Instead of fear, he met courage. They all responded in unison, saying:

Iwo Alukandi, Alukandi
Iwo kii beeru Olorun
Alukandi!

Translation:

Behold, you Alukandi
You have no fear of God at heart
Alukandi!

Alukandi was shocked and surprised. He made to rush them but instead, he realized that he had no power to do anything. The next thing he saw was the people tying his hands and legs together. He was unceremoniously sent back to where he came from – heaven. When he arrived, he was not allowed to return to earth again, ever.
Igbonwo mejeeji ni o see gb`agbon s`aja
Dia fun Alukandi
Tii seru Olodumare Agotun
Oba ateni ola legelege, f`ori s`apeji omi
Igba ti o ntorun bo wale aye
Ebo ni won ni ko waa se
O koti ogbonhin s`ebo
Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!
Iwo Alukandi, Alukandi
Iwo kii beeru Olorun
Alukandi!

Translation:

The elbows cannot be used to place a basket onto the ceiling
This was Ifa`s message for Alukandi
The messenger of Olodumare
When coming from heaven to earth
He was advised to offer ebo(sacrifice)
He refused to comply
Here comes Alukandi, Alukandi
Whoever I like will I kill
Alukandi!
Behold, you Alukandi
You have no fear of God at heart
Alukandi!

Ifa says that the person(s) for whom this Odu is revealed shall overcome his/her enemy who appears to be stronger and more resourceful than him/her at the moment.

Conversely, Ifa warns all those connected to this Odu and all followers, never to think of revenging for or on behalf of Olodumare and/or Irunmole. They fight for themselves when the time is ripe and appropriate.
ase

awo dino

01-22-2010, 06:43 AM

ese ÒTÙRÁ MÉJÌ

As - water - flows - over - the - path - the - path - flows - through -
the - Eri - river cast Ifá for the Muslim with long cloths on the day the
Muslim with long cloths was trying to follow the path of the Immortals.
Ifá advised the Muslim with long cloths to make ebo. The Muslim with
long cloths made ebo. From that day on things went smoothly for the
Muslim with long cloths.

Ifá says this person must lead a devotional life to receive blessings.
Etutu (offering): 4 eiyelé (pigeon), 4 adie (fowl), 2 sets of Muslim
prayer beads, 1 epo (bottle of palm oil), 1 white plate and money
determined by the diviner, offered to Obàtálá.

Otura meji is where we learn of the Yoruba belief that all paths are valid. In this Odu are many verses that speak to this. Someone might come for divination and be told they need to follow the path of Islam, or another religion. There is no feeling of superiority, no prosletyzing.

ese ÒTÙRÁ MÉJÌ

It - is - the - egg - that - reject - the - spirit - of - the - child - it -
was - the - spern - that - rejected - the - spirit - of - the - child cast Ifá for
Earth and the destructive powers living on earth, on the day Earth
wanted to make sales at the market. Ifá advised Earth to make ebo so
Earth would not be damaged by the destructive powers living on earth.
Earth made ebo. From that day on all profit stayed with Earth.

Ifá says this person should make ebo so the destructive ancestors
in their family will not steal their abundance. Ifá say this person should
make an offer of kindness to their colleagues so they do not become
jealous and destructive.
Etutu (offering): 1 eiyelé (pigeon), 1 adie (fowl), 1 white plate, 1 epo
(bottle of palm oil) and 100 nira (money), offered to Obàtálá.
Éèwu (taboo): uncooked oil.

Not all our ancestors are Egun. Egun relates to the elevated ones. Here in the west, since there is no ritual for collective elevation of one's ancestors, what is spoken to in this verse is epidemic. If one's collective ancestors are not helped to elevate, one will not be able to elevate themselves at death.

Qwamii

01-27-2010, 09:34 PM

Eji Ogbe

"Teach me how to divine so that I may know how to divine;
Teach me how to appease the gods so that I may know hot wo appease the gods;
Teach me how to prescribe sacrifice so that I may know how to prescribe sacrifices"

They were the ones who cast for "If I will be wealthy"
Who was the child of Owner when the earth was just created,
Who was the child of Owner who owned all sorts of things,
Who was the child of Owner when existence had just begun.

Yes. "If I live I will be wealthy," what could he do that his life would be pleasant?
They said he should not be greedy;
They said he should serve his elders;
And he began to serve them.

If he went to this person he lived with him for eight years;
He would learn this person's wisdom
In those eight years
This person would teach his wisdom,
And then he would live with another
And so he lived with about sixteen people on earth
And he served like a child under them.
"If I live to be wealthy" followed directions.

Afterward they told him that
He should go home to become the heir apparent in his father's house;
And he became the heir apparent
All the wisdom that they had taught him,
He turned it into money;
He turned in into money;

And "If I live I will be wealthy"
Became wealthy, he was rich;
He begat children, his life was pleasant.
He was dancing, he was rejoicing;
He was praising the diviners, and the diviners were praising Orisha.

He said "Teach me how to divine so that I may know how to divine;
Teach me how to appease the gods so that I may know hot to appease the gods
Teach me how to prescribe sacrifice so that I may know how to prescribe sacrifices"

If I will be wealthy"
Child of Owner when the earth was just created,
Child of Owner who owned all sorts of things,

He said, "You taught me I do not need she-goats;
I do not need chickens
I do not seek money
Wisdom is all I am seeking"

"If I live I will be wealthy"
Became wealthy and had money.

This is where Orisha says that this person should not be greedy.
Eji Ogbe is like this.

~Qwamii~

awo dino

01-28-2010, 06:50 AM

Irete Meji

In the fixed order of Ifa, Irete Meji occupies the 14th position. Irete from ire te meaning "to press" good fortune. Irete is the stubborn determination to create abundance, to move towards self-transformation. In its negative manifestation (ibi) it would be stubborness regarding needed change, or inappropriate goals. Irete creates determination. In Irete Meji we find the idea that it pays to stoop to conquer - humility leads to success. This Odu denotes dedication to Orunmila. Children of Irete Meji must be devotees of Orunmila. This will lead to good fortune (Ire). Head cleaning (bori) will be needed from time to time to help with stress as well as humiliation from evil forces. Cildren of this Odu must learn how tro relax; they become bored, impatient and are easily fatigued when under pressure. If this Odu comes up and the client or a family member is sick, the solution is at hand - ebo to Babaluaiye and the Mothers.

ese Irete Meji

Okan awo Oluigbo li difa f'Orunmila
nigbi Orunmila mi lo si Ife
Won ni iye eniti Orunmila ba te ko ni Iku
Ewe tete, eyele meji ati beebee ni ebo
O gbo o ru
Won gbo ewe tete sinu omi kio fi fo Ori

Okan awo Oluigbo cast Ifa for Orunmila
when he was going to Ife
He was told that anyone he initiated would not die young
Tete leaves and two pigeons as ebo
He listened and performed the prescribed ebo
The tete was crushed in water for washing his Ori
ase

awo dino

01-28-2010, 06:56 AM

ese Irete Meji

"Otewori, do not hang yourself,
for prosperity will come to you"
was the one who cast Ifa for Otewori, on the day
that he decided to take his own life.
Far back in those times of yore
Otewori had the saddest life on earth,
so he went to find a tall tree,
tied a rope around a branch
to hang himself.
The rope broke with an audible snap
and Otewori fell down, hit his head
against a hard root, became unconsious,
and dreamed a dream of the afterlife
that so clearly had refused to take him.
There was (we are still in his dream)
the gatekeeper to Heaven, who
shoved Otewori aside, bitterly saying
that this hasty client was far, far too early.
Waiting and waiting in line Otewori heard
other Dead, who had lived their lives on Earth
to the full end of their measured days,
say how later in life and not at the beginning
they had received great prosperity and abundance.
So Otewori decided to go back, and having arrived
again in the sunny land of the living,
consulted the Awo's who said:
"Otewori, do not hang yourself,
for prosperity will come to you."
Ifa says here is a very unhappy person
who is about to go look for Death
but shouldn't find this Grim Reaper yet,
for health and happiness are on their way.

awo dino

01-28-2010, 07:03 AM

ese Irete Meji

Amukikutu cast Ifa for the people of Ipere Amuyo on the day they were going to use gin to nurse their children. Ifa advised the people of Ipere Amuyo to make ebo. The people made ebo. From that day on, the children of Ipere Amuyo developed good character.
ase

Ifa says this person will have many children. Ifa says this person should make ebo so that her/his children will have abundance and develop good character.
ase
1 fowl, 1 pigeon, 1 bottle of palm oil, 1 white plate, eko and money offered to Oshun and Orunmila.

awo dino

01-28-2010, 07:15 AM

The esoteric representation of Irete Meji is a square within a circle, the circle symbolizes that which is unknown and the square symbolizes that which is known. It is an image of mutiny and rebellion which either brings long life or infectious disease.
Irete denotes initiation into Ifa
The power of medicine
Where the Iyami's came to earth
A split second decision can affect the rest of your life!
Resistant to pain and adaptable to the roughest conditions
Whole and domineering character
Unlimited ambition
In Irete-Meji Orunmila learned the secret of prosperity.
"It pays to stoop to conquer"

Odan-ab'orepegunpegun cast Ifa for Akon (crab), they say that: he would never fit well with the people in the market. If he wanted to adjust this fault in him, he should make ebo:-Ata-epo (Pot of oil) and a shawl. Akon refused to make ebo. On the market-day, Akon balanced his pot of palm-oil on his head and in an attempt to wrap himself with his shawl, the pot fell from his head and his shawl was soiled with oil and up till today the oil stain is still on the crab.
The boy began to sing thus:
My name is Kporoye
My mother's name is Kporoye
Daughter of Ajero kin osa
In the land of Ijero
Married to Ewi of Ado.
My mother Kporoye told me
The story of how the quest for a child
Brought her for divination to Udo
Where she met an Ifa priest ---
Who made divination and sacrifice for her.
As she went to deposit
The sacrifice near the pit
She heard a distant cry for help.
From within the pit
Behold, it was the Ifa priest
Who made the sacrifice for her
Who was inside the pit.
As she helped him
To get out of the pit
She fell to the ground
And her feminine glory was exposed.
The Ifa priest ---
Who could not resist
The urge of nature
Fell on her
And made love to her.
My mother Kporoye
Has not seen the Ifa priest since then.
But true to his prediction
That the fortuitous event would bring forth a male child.
I was born to Kporoye
In her old age
At a time when no one
Expected her to bring forth a child.
Although my mother's husband
The Oba of Ale Ugotun
Accepted me as his child
The blood of my real father
Runs through my veins.
And the fact that I went about
Singing songs and collecting leaves
Like my father was said
To be in the habit of doing
Made my play mates
To call me funny nick-names.
One day, I confronted my mother Kporoye
To tell me the true story of my birth.
She told me that my father
Comes from the land of Okemesi
And that at the entrance to his house
There is a money bearing tree.
The branches and foliage
Of the tree bear crowns.
The stem bears beads
And the roots bear corals.
At the entrance of the house
Is the dried corpse of a human body.
After hearing the story
I insisted on coming to see my father.
On our way to Okemesi
We were apprehended by three bandits
And sold separately into slavery.
I lamented that I would never
See my father again.
Even if I die as a slave
I can now rest assured
That I have come to at last
To the land and the house of my father.
The description given by my mother
Assures me that the house
To which I was finally sold into slavery
And where I now crack this palm kernel
Is indeed the abode of my father.
Ejielemere of Okemesi
If I die in six days time
It would no longer be in vain
Because I have come to die
On the bosom of my father!

Ase O!

www.cultural-expressions.com

awo dino

01-28-2010, 12:48 PM

the Itan (story) above is one version of the story from Odu Irete meji regarding the boy named Kopoye.
In another (original) version, the awo in the pit is Orunmila himself. The verse is extensive so I will summarize:

Orunmila was out in hunting a deer for an ebo he needed to do. He caught the
deer but in the process he fell into a pit with it. No one would help him out of the pit, saying "if you are so wise then find your own way out". Finally,
three women heard his pleas and helped him out. One of them was unsuccessfully trying to have a child. So, as a gift for helping him, Orunmila made love to her which produced a child for her. Before Orunmila left she asked how she could find him. He gave her directions to his house and an exact description. In the meantime, he had returned home to Oke Mesi and the woman returned home to her husband, the Oba or king of Illa. The boy always displayed the charactericstics of Orunmila, his father. When he was older, his mother told him the story of his birth and so he went out in search of his real father. On his journey the boy, Kporoye, was captured as a slave. He was in fact sold to Orunmila for use as a human sacrifice in Oke Mesi. A few days before the sacrifice, Orunmila overheard the boy singing a song describing the circumstances of his birth which included the exact words that Orunmila had used to describe his home. He then realized that this was his own son. Orunmila found a suitable replacement for the sacrifice of his son and that was a goat. From then on human sacrifice was never practiced again in the religion.
ase

So in Irete Meji we find the prohibition against human sacrifice. To speak on this, I turn to elder baba Eyiogbe from www.orishanet.com
Lucumi babalawo's use their Odu as their name, so understand that Baba Eyiogbe is coming from a Lucumi perspective, and this is just one perspective.

"Baba Eyiogbe" eyiogbe@orishanet.com
Date: 9/5/00 0:04 AM EST

I hope you won't mind if I quibble a little bit. If I were to put on
lawyerly, or even theological robes, one could argue that the specifics of
the case recounted in the verse do not apply to voluntary human sacrifice.
The boy was "captured as a slave", and "sold for use
as a human sacrifice". In other words, the practice that is implicitly
being condemned is the traffic in human beings as though they were animals,
for the purpose of ebo. I doubt that the victims of such sacrifice
ever volunteered, either before or after they got picked. What the verse
comments upon therefore does not provide precedent for sacrifice of the noble sort, which at a minimum requires that the person offered as sacrifice be a volunteer. It therefore is not a blanket prohibition, but a prohibition in a narrowly defined sub-class.

I do not quibble because I would promote any practice of human sacrifice, human or otherwise, but only because my interest is in the laws of spiritual
science, i.e. in Truth. I am therefore concerned with two ancillary questions. The first is what is the "power", if any, derived from human sacrifice. The second is the ethical question, namely what is the rightness or wrongness of the practice.

My inner voice tells me that the power of human sacrifice is immense,
and further, depends on whether it is voluntary or not. That wisdom
is clear when you consider: that at the core of Christianity is a
story of human sacrifice; that it was built on martyrdom; that many
parents sacrifice themselves for their children, literally and figuratively; the story of the fellow whose god told him he required his son as a sacrifice,
and the fellow said, well then take me instead; etc. The point is that life is not the absolute value that we tend to take it to be in a post-Christian world, and that som times the purest expression of Love is to offer oneself as a sacrifice, and further that the one who does that undeniably brings blessings both unto themselves (for they survive as eternal spirit) and to those for whom they make the sacrifice. In this context, there is a story circulating on the net somewhere. It is about a little girl who has some disease and the doctor says that in order to save the girl, she needs to have
a blood transfusion, and the only suitable donor is the girl's little brother. The family asks him if he is willing to give his blood to save his sister. So, he thinks about it a little, and lips trembling, he finally says, okay, and a look of
serenity then descends on his face. Then as the operation proceeds, and
they are pumping his blood into his sister, after some time he asks "how much longer before I die?". And then the realization dawns on the doctor and the boy's family that he felt all along that by giving his blood, he was also being called upon to give his life for his sister. How noble! I'm sure that that
boy gained a lot of karmic points for that one. And anyone who has had a parent that has sacrificed, scrimped, saved and done without so that some offspring can become a big shot somewhere understands implicitly the power
of human sacrifice. So let us be very clear. Human sacrifice is part of the grand spiritual scheme of things, and there is a noble aspect to it, just as surely as there are sorcerers who seek to draw some of that power in some of their evil practices.

The next question is the rightness of the practice, which I have already
answered. There is nothing wrong with human sacrifice per se. It all
depends. If it requires that you murder someone for the sacrifice to go
through, then it is clearly wrong. And if the victim hasn't volunteered, then it's murder, pure and simple. That is a horrific practice, and the verse is a reminder that a traffic in human beings for the purposes of involuntary human sacrifice can lead precisely to the situation described in the verse, prompting anyone with a conscience (or which Orunmila stands as metaphor) to examine afresh a practice that might have become culturally ingrained at one time, and therefore removed from much conscious reflection. It is that cultural practice that one could take as having been "prohibited" by the wisdom metaphorically imparted in that verse.

There is an additional point. The illustrious babalawo from whom I once took
instruction told the class one time that the verses of odu never prohibit or
forbid anything, except perhaps by inference. There are no "commandments"
in the religion, no "thou shalts" and no "thou shalt nots". Our divine nature comes necessarily with free will. What there are are consequences to action, and an in-built moral compass to which we could look to seek guidance on what, and what not, to do. When that moral compass is defective, or we are not sure what the reading is, there are of course the odu and the verses
to help us to get it working again.

As you can see, there was human sacrifice up until the time of Baba Irete
Meji. But it was halted by Orunmila at that time and it also explains why
goats are often used as a 'replacement sacrifices' when someone's life is in
danger. This is the fundamental ese or verse for the Odu and is pre-colonial.

Now there is a historical point. Another quibble. In my understanding of
Irete Meji, the odu, it is timeless as a matter of principle and would have been revealed at the same time that the entire system of Ifa divination was revealed. Verses connected with this odu, as with all odu, would later have accumulated in the way that cultural legends and myths do. If this was the first verse connected with Irete Meji, then the the prohibition that it calls for in the traffic in human beings for the purpose of making ebo, is a prohibition that goes back to pre historic, let alone pre-colonial times. I would think. Correct me if I'm wrong. And at the same time, we have on the evidence of J. Olumide Lucas, "The religion of the Yorubas", that human sacrifice indeed continued to be performed in Yorubaland even after the coming of the British. While he, and the British, condemned the practice as "barbaric", the examples which he gave appeared to me to be of the voluntary sort, of which I've written already somewhere in this thread.

Another thing you should understand, is that for us there are very few
'Absolutes'. Everyone has their own Odu they came to the world with and
therefore their own nature or Iwa. And that nature is correct for them.
Which is right? Well that depends... Recognizing that is one of the profundities of Ifa.

I see your point, and I do not disagree. But to quibble yet again, my notion of Absolute Truth is the world, all that's in it, and all the Divine Laws which govern it. That is Absolute. What is True yesterday is True today, and tomorrow. That Absolute is unchanging. But within that Absolute, there is all manner of shades of gray. The best analogy that I can think of is a game. Football, say. The Absolute consists in the game and its rules, which are unchanging (well, almost). But within the game there is an infinity of possibilities, and no two games are ever the same, although they are all alike. I raised the point because the question of human sacrifice, its rightness or wrongness, when and under what conditions, would have to belong to the rules of the game as it were, to the Unchanging. It couldn't have been right up until Irete Meji, and thereafter wrong. It was either right before
(under certain conditions, obviously, as earlier discussed) and still right now
or never right. I am leery of "new dispensations" in religion.

>Again I hope this helps...
>
>Iboru, Iboya, Iboshishe,
>
>Baba Eyiogbe
>

awo dino

01-28-2010, 01:26 PM

In order for our Ori to fulfill its destiny and rise above any pitfalls that may occur by chance or design (through our choice of destiny), it is important to consult Ifa, adhere to Ifa's advice and, when appropriate, offer the sacrifice (ebo). In other words, we cannot simply walk through life and let things happen -- we have to take an active role. We must act in order to advance ourselves and our Ori. Without action, Ori is stagnant. Action can take many forms, literal and symbolic, from observing ewoo (taboo), to performing certain acts, changing our behavior, and leaving a food offering. Whatever the action, it is a source of energy for us and our Ori. That's why in the Odu Irete Meji it's said:

Iwo ote
Emi Ote
D'ifa fun baba a lese ire
Ma a l'ori ire
Won ni ko ru'bo si ilaiku ara re
O ru'bo
Ko i pe
Koi jina
E wa ba wa laiku kangere

You are a presser (an initiate)
I am a presser
Divined for the Baba with good feet
but not with a good Ori (destiny)
he was advised to make ebo for good fortune
He made the ebo
Not too long
Soon after
Join us in everlasting lives
ase

Ifa let's us know that with a good foundation (feet) even if our Ori (destiny) is not good we can make ebo (sacrifice) in order to lead a fruitful and fulfilling life. As I mention in earlier articles, it's important to understand that ebo is sacrifice, and that sacrifice is performed not only by "giving" something tangible, but sacrifice can also be an action.

Marcos Ifalola Sanchez
http://ifalola.blogspot.com

awo dino

01-28-2010, 01:49 PM

ÌRETÈ MÉJÌ

The - bottom - bead - on - the - left - and - the - bottom - bead - on
- the - right - never - argued - among - themselves cast Ifa for Imò omi on
the day she was going to have children on earth. Ifá advised Imò omi to
make ebo. Imò omi made ebo. Imò omi received a blessing of children.
Imò omi sang and danced in praise of the Awo, while the Awo praised Ifá,
while Ifá praised Olodumare. When Imò omi started to sing, Èsú put a
song in her mouth. Imò omi sang;

Ko de si omo láte, omo wun mi ju ileke.
Ko de si omo láte, omo wun mi ju ileke.
There are no children for sale, I love children more than
beads.
There are no children for sale, I love children more than
beads.
ase

Ifá says if a woman wants children she should make ebo with her
jewelry and ask the ancestors for a blessing of children.
Etutu: 1 eiyelé (pigeon), 1 adie (fowl), beads, eko (corn meal
cakes), 1 epo (bottle of palm oil), 1 white plate and 45 nira (money),
offered to Osun and Ifá.
Éèwu (taboo): ****, spinach.

Qwamii

01-28-2010, 05:38 PM

Eji Oko (Oyeku meji)

“Kindness is not unrewarded;
Wickedness is not unrepaid;
Doing kindness with evil intentions,
Causes kindness to be unrewarded;
What they do for a chicken is not unrewarded;
After a little while we make broth with it for them to eat;”

Cast for Aganna when he was going to become chief of Oko.
There was Aganna, he was a stranger in Oko
When Aganna arrived at Oko
He went and made a farm by the side of the road;
If a woman passed by, he gave her something,
Like corn, or like yams
If a man passed by, it was the same;
And on and on, Aganna was doing this.
Whatever he gained
He gave away as a gift.
If someone was in need of money,
Aganna gave it to him.
Only elderly people took titles
When existence began

When the chief of Oko died,
They said, “Who is left to succeed him?”
They said, “What about Aganna?”
“Ha!” the women said, “Aganna is the one who should be made king.”
And they made Aganna the chief of Oko.
Aganna became wealthy, he was rich;
Aganna became a person who called others to serve him.

Aganna was dancing, he was rejoicing
He was praising the diviners,
And the diviners were praising Orisa.
That their diviners had spoken the truth

“Kindness is not unrewarded;
Wickedness is not unrepaid;
Doing kindness with evil intentions,
Causes kindness to be unrewarded;
What they do for a chicken is not unrewarded;
After a little while we make broth with it for them to eat;”
Cast for Aganna
When he was going to become chief of Oko
“What made Aganna become chief of Oko and have money?”
“Kindness is what made Aganna become chief of Oko.”
“What made Aganna become chief of Oko and have children?”
“Kindness is what made Aganna become chief of Oko.
“What made Aganna become chief of Oko and become king?”
“Kindness is what made Aganna become chief of Oko.”
“What made Aganna become chief of Oko and not let him die?”
Kindness is what made Aganna become chief of Oko.

Orisa says that blessings are what he predicts for this person,
Where we see two Elders on the tray
Orisha says, “All blessings, a blessing of money, a blessings of children, a blessing of long life”
Is what he predicts.
This person should not stop doing kindness;
Kindness is what he should be doing.

~Qwamii~

awo dino

01-29-2010, 07:11 AM

Ekaro, brother/sister? Qwamii!
Welcome. I am happy that you have come to share Odu! Please feel free to interpret or expound on any Odu. You may have noticed that we have been posting in order of seniority. So we have only two Odu Meji left. So you might want to check and see if you are posting odu that have already been posted. I figure after we finish with the Mejis, we can post whatever we're feelin. I will probably begin posting whatever Odu comes up for me every four days (during four day cycle). Anyways, I greet you from Iwonran Ola, where the day begins ;)
ase

awo dino

01-29-2010, 07:41 AM

ese Irete Meji

Ada-ile-o-mukankan li o d'Ifa fun Iren
nlo te awon meji ninu omo Olofin
won niki o rubo
awon ti o nlo te ko ni Iku
won ni: Ijo ti Iren te meji ti won ko ku
ki a ma pee ni: Ire-te-meji
ase

Ada-ile-o-mukankan cast Ifa for Iren
when he was going to initiate two sons of Olofin (ruler)
he was told to make ebo
he heeded the advice and made the ebo
he was assured that anyone he initiated wouls not die young
the day Iren initiated two people who did not die is to be called Ire-te-meji
ase

Children born of this Odu should be initiated into the Orunmila cult. This will assure a long life. Initiates of Orunmila wear a beaded bracelet. In some parts of Yorubaland the bracelet is of alternating green and maroon beads. Most nowadays are of alternating green and brown beads. Lucumi usually use green and yellow. The Afrikans that most seem to have dominated the religion in Cuba seem to be from the area of Oyo, where it is common to use green and yellow beads, which originally, according to odu, signified the ewe (plant) of Ifa, speaking to the symbiotic relationship between Orunmila (diviner) and Osanyin (medicine man). Anyways, this bracelet not only identifies a person, male or female, who is an initiate of Ifa, but also is testament of the person being protected form death (iku), or should I say premature death. Like the awo staff, it is testament to Orunmila's power over the Eleiye (owners of birds).

Qwamii

01-29-2010, 08:48 PM

Aboru Aboye, Abosise

I did notice a very familiar sequence but thought I'd post those two since I missed out in the beginning. Anyway your request was heard and gladly accepted. And I hope that we can continue sharing insights and understandings within the tradition.

Oh yea, This thread should not die, as we have over 1000+ eses per 256 odu.

(Oh BTW Okunrin ni mi. )

Je ki awon egungun mu ire wa fun e...

(May the ancestors bring Ire for you...)

In staying with the order of the Oju Odu...

Irete Meji

Ajilosoo the road side priest
Casts divination for the ambivalent speakers, the mouth of man
The mouth they used in praising him
The same mouth would not be used to abuse him
But he should perform sacrifice
He heard about the sacrifice
And performed it
If you are wealthy
They will call you a rich man
If otherwise you are poor
They would say 'hello the poor man'
Ifa, one greeting is better,
It is better than the other
Hello, rich man is better
It is much better that hello, the poor man
Therefore, what is that thing that man has perfected?
Mockery
Mockery is that which man has perfected
Mockery

I will wait for you to post the metaphysical principles of Ose before posting any ese for that Odu.

O digba kana

~Qwamii~

awo dino

02-01-2010, 06:51 AM

Thank you for the blessing Qwamii
and for the ese.
In this ese we find the admonition against gossip, and arrogance. So if a client were to receive this Odu and it was determined that this verse pertained to the client's situation, the client would be in need of some humility?

aboru aboye

Aboru Aboye, Abosise

I did notice a very familiar sequence but thought I'd post those two since I missed out in the beginning. Anyway your request was heard and gladly accepted. And I hope that we can continue sharing insights and understandings within the tradition.

Oh yea, This thread should not die, as we have over 1000+ eses per 256 odu.

(Oh BTW Okunrin ni mi. )

Je ki awon egungun mu ire wa fun e...

(May the ancestors bring Ire for you...)

In staying with the order of the Oju Odu...

Irete Meji

Ajilosoo the road side priest
Casts divination for the ambivalent speakers, the mouth of man
The mouth they used in praising him
The same mouth would not be used to abuse him
But he should perform sacrifice
He heard about the sacrifice
And performed it
If you are wealthy
They will call you a rich man
If otherwise you are poor
They would say 'hello the poor man'
Ifa, one greeting is better,
It is better than the other
Hello, rich man is better
It is much better that hello, the poor man
Therefore, what is that thing that man has perfected?
Mockery
Mockery is that which man has perfected
Mockery

I will wait for you to post the metaphysical principles of Ose before posting any ese for that Odu.

O digba kana

~Qwamii~

awo dino

02-01-2010, 07:25 AM

ÒSÉ MÉJÌ

In the fixed order of Orunmila, ÒSÉ MÉJÌ occupies the fifteenth position.
ÒSÉ creates abundance through prayer. The esoteric representation of ÒSÉ MÉJÌ is the crescent moon which symbolizes female fertility. It is an image of female creativity. ÒSÉ is the source of abundance and fertility in the world. It is symbolically associated with fresh water. The earliest human groups settled and expanded around sources of fresh water. Ifa says that abundance and fertility are a result of the proper use of ofo ase (power of the word) in prayer (aladura). It is a time of changing conditions in business and relationships. It's a good time for making money and finding love. In its negative manifestation (ibi), ÒSÉ would be the drive to material wealth at the expense of spiritual growth. In Yorubaland, children are the number one form of abundance. In ÒSÉ we find the allure of the erotic as an expression of the desire to procreate.
This Odu denotes plenty of children, victory over enemies and plenty of good fortune. Those born under this Odu are destined to be initiated, probably as Oshun priesess or priest. The person is destined to take a position of honor and responsibility within their chosen profession. Here, Orunmila learned about the mysteries of abundance. Osun is considered keeper of the mysteries of abundance. Osun enticed Obatala for this secret and gave it to her worshipers. Desiring spiritual growth will lead to abundance. If the right ebo are made, children of ÒSÉ MÉJÌ will live to a ripe old age, provided they take care of their health. It also calls for strengthening spiritually, getting closer to Orunmila, and strengthening ones professional capabilities in order to prosper in life. So, for Love, prosperity and a happy marriage, ebo to Osun is needed. The client may have a problem with enemies, and needs to make ebo to Sango and Orunmila in order to triumph. Orunmila has the power to overcome enemies in the physical realm as well as the spiritual realm. Only ebo can save human beings.
ase

ese 1

Orunmila prophesied, it came to pass;
It came to pass Bara, Agbonniregun,
They asked what was it that was coming to pass?
He answered that it was the blessing of wealth foretold.

The Olodus, that is, the sixteen main apostles of Orunmila, were in the habit of going to the river to wash the signs of old age from their bodies. After each such bath, they often came out looking several years younger than their ages. At one of their weekly meetings, the sixteen Olodus agreed on the date they were to go to the river for their annual cleansing session.
On getting home from the conference. ÒSÉ MÉJÌ invited one of his Awos called Gere Gere Shalu Gere, to cast Ifa for him regarding the upcoming trip to the river. He was advised to offer ebo to Esu because of the benefits awaiting him at the river. He did the ebo without any delay.
On the appointed day, all sixteen Olodus assembled at the river and they began to have their dives into the river in order of seniority. Each of them was required to make three dives into the river. When it was the turn of ÒSÉ MÉJÌ to dive, being the fifteenth Olodu, he dived the first time and came out of the river with a dried fish on the left hand and a fresh fish on the right hand. He made a second dive and emerged with a white cloth on his left hand and a black cloth on the right. In his third and final dive, he came out with 200 cowries on his left hand and beads on the right hand.
The other Olodus accused him of playing magic, but he declined saying that he did not know how to cast Ifa, let alone do magic.
On getting home he assembled all his surrogate Awos and told them to interpret his finds in the river. They told him that the fishes indicated that he would live long enough to enjoy all the good things of life. The cloth meant that he would live in peace and concord to the end of his life, which was going to be very long. The last finds meant that he was going to live a life of prosperity and abundance. He actually lived a full life and lived longer than any other Olodu on earth.
ase

ese 2

When our own handicraft suffices us reliance is never placed on theft. Theft can never suffice us, except our own honorable labor: This declares the Oracle to Agbonniregun (alias Orunmila) When he was set out from township to rural areas. He was warned that he would do marvelous acts of kindness, But that he would be repaid evil for good; But Olodumare would requite him manifold. And all the deities would also repay him amply. He saw a lame man, and he restored his limbs; The lame man failed to express any gratitude. Orunmila called him back and asked why he failed to be grateful. He saw an albino, touched his skin, The albino's skin became restored to normalcy. He saw a hunched back man, and touched his hunch; The hunch of his back dropped to the ground. He called back the man and asked why he was ungrateful. He found a woman laboring of child, He took care of her and she was delivered safely. He met people where somebody died of an illness; The deceased, borne in a coffin, was about to be buried, Orunmila stopped the concourse of mourners and raised the dead to life. They all acclaimed Orunmila, saying "All Hail to His Majesty ! " Orunmila got to another place, There Death (Iku) was intimidating someone, Orunmila began to sing as a challenge:

If I see Death I would crush him in a fight."
Woroji, woroji! wowo! (what a frightful scene to behold !)
If I catch sight of plague, I would worst him in combat;
Woroj, woroji! wowo! what a frightful scene to behold!)
Death fled away, In fear of Orunmila;
Plague took to flight to avoid Orunmila.
ase

Quite apart from being a Deity who prophesied and worked miracles, ORUNMILA was also a DOCTOR and HEALER In addltlon to his qualities of being (a) KING (b) PRIEST (c) TEACHER and (d) DEITY. Also as teacher of mankind he was a LINGUIST.

Ase O!

ese 3

Pòròmìsolè cast Ifá for Òtú on the day Òtú was making a journey
to Ijebu. Ifá advised Òtú to make ebo. Òtú made ebo. From that day on
Òtú was an important person. ase

Ifá says this person should make ebo so they will be regarded as
an important person. ase

Etutu (offering): 1 eiyelé (pigeon), 1 adie (fowl), bean cakes, 1 epo
(bottle of palm oil), eko (corn meal cakes) and 40 nira (money), offered to
Orí. ase

ese 4

When - night - comes - the - leaves - of - the - forest - become -
transformed - while - Gbòdògi - leaves - become - transformed - into - a -
person cast Ifá for Túwase Ihuloko on the day Túwase Ihuloko wanted
the goodness from the land of the Immortals to meet him on earth. Ifá
advised Túwase Ihuloko to make ebo. Túwase Ihuloko made ebo. From
that day on the goodness from the land of the Immortals made the
journey to earth.
ase

Ifá says the good fortune of this person is divided between the
realm of Spirit and the realm of humans. Ifá says this person must
make ebo to receive the blessings of Spirit on earth. ase

Etutu (offering): 4 eiyelé (pigeon), 4 adie (fowl), 1 epo ( bottle of
palm oil), 1 white plate and 30 nira (money), offered to Orí.

awo dino

02-01-2010, 07:34 AM

In ÒSÉ MÉJÌ we have a strong admonition to those who are initiated as Ifa priests and do dishonest things. Unfortunately, this situation is rampant. Many people get an incomplete initiation, or never learn how to form ase through the spirit of Ela. They don't know the metaphysical principles in Odu, they prescribe the same ebo at the same price for every client, etc., etc., etc.,

On this IFA says in ÒSÉ MÉJÌ:

Inu u won ni o daa
Iwa a won ni o sunwon
IFA a won ni o sunwon
Ni o je ki won o pe won lo ile ree jeru wa
Dia fun Yerepe
Tii somo Onikaa merindinlogun
Yerepe o o seni
Yerepe o o seniyan
Igbati won fi o ledu oye
Lo so gbogbo ile dahoro
ase

Their minds are full of evil
Their characters are devilish
Their divination is malevolent
These were the reasons why they do not enjoy patronage
These are the messages of IFA to Yerepe
The one who was the offspring of the 16th king of Ika
Yerepe, you are a bad person
Yerepe, you are a wicked person
It was when you were installed
That you decimated the whole household
ase

As a Babalawo or Iyanifa, one needs to clean and empty his mind of any negative and destructive thoughts and intentions in order to avoid the calamity that might be the outcome of such an action.
ase

awo dino

02-02-2010, 07:38 AM

ese ÒSÉ MÉJÌ

We will mark Ose Meji on the side of a wall with chalk and camwood. Grey-hairs-make-their-home-on-the-heads-of-the-aged, dry-palm-leaves-cannot-carry-burdens-on-their-shoulders, were the ones who cast Ifa for Kola, when they were coming from Orun to Aye. They said that they should make ebo so that human beings would not be able to kill them. Their little junior siblings were the ones who made ebo; the elder siblings did not. The junior siblings are the small sections of the Kola nut that we set aside. From that time on, people have been "killing" kola. We will chew kola and blow it out after we have marked the figure on the wall, so that evil forces will not be able to take this person. Three roosters and 9 dollars is the ebo.
ase

The marks of Odu Ose meji and Ofun meji are drawn for protection on the wall of houses. chalk, camwood powder and kola nut are sacred in Ifa.

awo dino

02-02-2010, 01:19 PM

Akoda (the first student of Orunmila) the diviner of "Eli Erupe" (One-who-owns-soil), and Odorogi (Too-long), diviner of O'da Oro (Causer-of-pain), were the ones who cast Ifa for Orunmila on the day that all the evil spirits in the world wanted to carry him away. He said that he too had a master (ancestral guardian soul - iponri) as they did, and that his master would deliver him from their hands and not let them carry him away.
Orunmila went to the white birds inside the termite hill, to the white spotted birds on the left side, and to the white birds who flew to earth from inside the termite hill. The white birds inside the termite hill said that he should bring obi ifin (white kola). The white spotted birds on the left side said he should bring obi ipa (red kola). The white birds who flew to earth from inside the termite hill said that Orunmila should bring Atare (guinea pepper). They pounded these things in the mortar to make "egiri" medicine for Orunmila. They said, " The head of the tortoise does not ache; the liver of the snail does not hurt him; the stone at the bottom of the river does not feel cold." They said that ibi (evil spirits) would not be able to carry him away. "We will pour the iyerosun (divining powder) inot the stew and eat it."
ase

Egiri is a type of medicine that prevents death. The medicine, in form of a stew, is made with tortoise and snail meat, white kola and red kola, the guinea pepper, salt pepper and palm oil. The Odu is marked in the iyerosun on the diviner's board, and then the iyersun is put in the stew. All the while reciting the ese Odu. This medicine, which can also be made into a charm is called "aiku," - "not-die," or "ariku" - a ri iku "not-see-death."

If a client is having problems and it is determined that they are being caused by ibi, or ajoogun, then the soup is the answer and the ebo. Also, if it was determined that the client's life was in danger. However, evil spirits can only affect a person who is acting with bad character; that is out of alignment. So the medicine will be ineffective if the person does not change their behavior. Ifa says the best medicine against negative energies is iwa pele - good character.
ase

awo dino

02-04-2010, 02:06 PM

Osun Oshun Ochun Oxum Erzulie is born in Odu OSE Meji
Remember it is symbolically associated with water.

Since Oshun is the Goddess of all rivers her energy is meant to flow through you like a river, it is not supposed to stagnate in a pond, and you should not try to hold on to it, just let it pass through you, enjoy it fully while it lasts and be healthy and grateful, make offerings of copper, honey, yellow things, feathers, mirrors and perfume and jewellery once in a while, or dress up in beautiful clothes to honor her. That is what she wants you do to.

Oshun is also very anti-intellectual, she is a feeling being, rather than a being who seeks knowledge through books. Her body knows what to do when she dances, it just moves to the rhythm. As if the Orishas are encouraging you to seek knowledge in a different way, not through more intellectual information, but to connect with your feelings again. Your body needs to be healthy and well-nourished to do that.

The Story of Osun

Mother of Abundance, Healer of African Women

In the beginning, before the lands when the world was a mass of water and sea, Olodumare, the Great Creator, who sits up high in heaven and the sky, sent his children, the Irunmole to create the earth. He sent Ogun. He sent Obatala. He sent all of his children and last but hardly least, He sent Osun. They were all prepared to do their work. Osun asked, What do you want me to do? They laughed. Now everyone was wondering, What is Osun doing here? This is mens work. See how small and young she is. Certainly, she cannot help us. What is she doing here? Osun waited. So, the Orisa all proceeded to do their work. They commenced lifting, building, hemming, hawing, huffing and puffing. They worked long into the night and patted themselves on the back for their hard work. However, unbeknownst to the other Irunmole, Osun, the wise mother that she is, proceeded to take her matter directly to Olodumare.

Ki ni mo se? She implored to Olodumare. What have I done? I went to earth only to help and they cast me aside. E jowo. Please help me? Olodumare replied. Ha! Do not worry. You are a mother, the original mother. They can do nothing without you. Does your womb not produce life? Beni

Osun responded. Well, then just wait. They will be begging for your help. With that Osun strapped her child to her back and was on her way.

The next morning Osun and the 400 Irunmole arrived for another day of work. Again, Osun asked to help. Again, the other Irunmole laughed. However, their laughs of humor quickly turned to yells of incredulity.

YEEEEEEEEEEE! They cried. Everything was spoiled. The tools broken, their work dashed. Everything was turned upside down. The mountains they had worked so long and hard to make were now mud. The grass was so much fodder. Come, one said. Let us go. This is just a one-day thing. Let us begin anew. We are Irunmole. We are strong. Nothing can stop us. Again Osun asked to be included. Again, she was refused. This scenario went on for several days. Each day became more flabbergasting than the first. Finally, the Irunmole had had it. Enough was enough. They appealed to the Owner of the Sky. We plant the crops, the crops fail, the mountains turn to mud, and oh the bickering. Olorun was thoughtful. He said, Did you ask Osun? Osun? Who was Osun? They had to pause for a minute. Finally, it dawned on them who Olorun was referring to. Her! They exclaimed. How could she help them? They were strong. They were powerful. She was a woman. Olodumare simply replied, She is your mother. The Irunmole were humbled. With grace and charm, Osun, appeared, tied her baby to her back and led the way back to Earth with the powerful Irunmole in tow. Henceforth, whenever there was work to be done the Irunmole always made sure to propitiate their mother and all was right with the world. ase.

The moral of the story is: Man can do nothing without Woman!

Osun is an Aje, a powerful mother. She makes life worth living. She is one of the original 401 Irunmole who came from heaven to earth. She is also the only female Irunmole. As, such she holds tremendous power. She has her own Ase that comes directly from Olodumare. She turns losses into gains. She overcomes negativity with beauty. Osun is hard working. Among her titles are Osun Alade Okin (She who wears the fanciful crown of peacock feathers) and Osun Seegesi (Osun the owner of the beaded comb). Osun makes life worth living.

awo dino

02-05-2010, 08:41 AM

ese ÒSÉ MÉJÌ

"It-is-the-greedy-person-that-bites-off-large-pieces"
"My-eyes-are-infected-and-I-cannot-see"
and "Restless-Water-Lettuce"
were the ones who cast Ifa for
"Couldn't-see-couldn't-grab"
on the day he went to Ibadan.
Could he count on having peace?
"Sure, my friend," the Awo's said,
"as long as you make ebo righteously!"
"Ebo? Me? Forget it, friends!"
The results were quite predictable:
from all directions trouble came his way,
which was exactly what the Awo's said!
"It-is-the-greedy-person-that-bites-off-large-pieces"
"My-eyes-are-infected-and-I-cannot-see"
and "Restless-Water-Lettuce"
cast Ifa for "Disowned"
also widely known as
"Cannot-see-cannot-grab".
Now, if we want to have peace, we should rest
That's simple.
On that very same day it fell upon
the people of Ibadan, that teeming city,
that they cannot relax anymore.
How sad, too bad, next time better.
Greetings to the ebo, in order
for us to be able to relax.
Grant us that possibility!
ase

Qwamii

02-07-2010, 11:57 AM

Ose Meji

“The evil thought in their heart does not make us to assemble with them.

“Their wicked acts does not allow us to associate with them”

Cast divination for the Nettle

The close friend of the forest tree

“Would I extricate myself from the captive of man”?

They asked him to perform sacrifice

He was asked to offer many neddles.

The Nettles heard about the sacrifice

And performed it

No enemy can move near the Nettles

And no one can move near the tree which the Nettles hang

All the trees that the Nettles attach to

All of them would become saved

It is Ifa alone that will save us.

~Qwami~

awo dino

02-08-2010, 07:03 AM

In the fixed order of Orunmila, Ofun-Meji occupies the sixteenth position. It is the last of the Odu Meji. Ofun means the Spirit of White. It is a reference to white light as the Source of all material manifestation. Ofun creastes the answer to prayers manifesting as "miracle." So in Ose Meji we found that Ose creates abundance through prayer. In Ofun those prayers manifest. Everything we see in the physical world is created by light (and sound). Ofun is the source of phenomena or manifestation in the universe. in its negative manifestation, Ofun would be manifestation through invocation that are contrary to harmony, balance and spiritual growth. Ofun means things are flowing well. Patience and compromise are called for. Understanding the dynamics of give and take. good monetary fortune. With hard work and the right sacrifices, success is guaranteed. If this Odu comes up for a young woman, there is a possibility of pregnancy. Children of Ofun Meji are generous. They are rich in wisdom. They exhibit the traits of Obatala. They can be asthmatic, and frail. For financial prosperity, ebo to Aje' and Olokun. They should always be of kind character.

The esoteric representation of Ofun Meji is an egg marked with 12 paired points, and four horizontal lines which together symbolizes the 16 Odu Meji. It is the image of the birth of universal principles. Life in accordance with the dictates of Ifa is "sweeter than honey." Whoever loves money beyond bounds will have his character damaged. Wisdom it is that excels money. Ifa says that we should not break an oath with a friend, least we meet death unexpectedly.

ese Ofun Meji

Ajitu gbaye Aringinniginni gbayi Ojini ku to ku to r'ohun oro sarigbon lo Orun They cast divination oracle for Orunmila When coming From Ikole Orun (Heaven) to Ikole Aye (earth) They also cast divination oracle for the human race Who were to divide into three groups:

The acheivers
Those who follow the acheivers
The bystanders

They all were coming to do three things on earth They were coming to do good They were coming to do evil They were coming to do neither good nor evil. Aa see mogamoga kii ri ohun oro se arigbonlo Agbonmiregun's Sage (Another name of Orunmila) Cast divination oracle for Agbonmiregun When going to Olodumare to make enquiries on why Olodumare created three groups with three distinct characters at the same time? Three groups exhibiting different traits cannot live together without friction. With friction, someone is bound to be hurt. Olodumare responded: It is a way of knowing human attitudes. ase

From the Ifa verse above, it shows clearly that on earth, there are three groups of people: those who make things happen (good or bad); those who assist in making things happen; and those who watch things happen. The first group is very rare, the second group many, while those who fall into the third group are in abundance.
On the other hand, man cormes into the world to exhibit his various attitudes and characters independently, Consequently individuals are responsible for-their actions good or bad. Generally, all those attitudes that are socially acceptable, approved of and backed up by rewards are categorised as good. Examples of these kinds of attitudes are humility, godliness, honesty, hardwork, forgiveness, patriotism, respect and so on. The types of rewards attached to these kinds of attitudes are praises, encouragements, blessings, better life hereafter and so on.
Also, all those attitude that are socially unacceptabie, disapproved of and backed up by negative sanctions are categorised as evil. Examples are lawlessness, stealing, meanness snubbishness, pride and so on. Sanctions attached to these attitudes include social frown, rebuke, jail, banishment, execution, to worse life hereafter.
The third category of attitudes and characters are those that do not constitute neither good nor bad. For instance, sleeping or waking up at normal times is neither good nor bad. But if one constitutes the habit of deliberately disturbing others while they are asleep or awake either by occupying their space or deliberately matching on them while awake, it becomes evil. Also, eating and drinking is neither evil nor good, but if a person who has got the means of affordng his daily meal makes It look as if those who have got no such means are either criminals or social exrements, it becomes evil. Poverty or affluence is neither good nor evil. However, the way a person exhibits his state of financial well-being may constitute evil or good.

On the whole, certain things become clear from this Ifa verse Ofun-Meji: the most important purpose of man on earth is to come and exhibit his characters and attitude. These characters and attitudes are not part of man's destiny-- in other words man is free to choose between good and evil. This freedom of choice makes man distinct from any other being on earth. Nobody 'pushes' a man to do evil or good. Man's purpose of being on earth is not religion. Religion is only a means to an end while the end itself is the way man exhibits his attitudes and characters. Other beings on earth such as plants and animals need to be studied in order to help man prolong his stay on earth so as to exhibit his choice of attitudes and characters for a longer period. Also, all forces of nature are to be studied and understood so as to be able to adapt and abide by their rules in order to live longer Life on earth continues indefinitely. Only living beings on earth at any particular point in time will cease to exist while others will be born on rotational bases. In Ofun-Meji Ifa says:
The world continues indefinitely Esinsin o kate ileke wiri-wiri-wiri Cast divination oracle for Orunmila When going to the world of infinitude.

Ase O!

awo dino

02-08-2010, 07:13 AM

ese Ofun Meji

Biabani-ki-a-bu-ile-a-mo-ilepa
Cast Ifa for EjiOgbe and the remaining fifteen principle Odus
They were asked to pay the debt
for the ebo owed by their mother
They refused to pay, thus refusing the ebo
That is why Awo have never been wealthy
They are rich in wisdom
ase

awo dino

02-08-2010, 07:27 AM

ese Ofun Meji

Ogbe-the-stranger cast Ifa for Orisanla (Obatala) on the day Orisanla was searching for abundance. Ifa advised Orisanla to make ebo. Orisanla made ebo. From that day on, Orisanla had all the blessings he needed (ire gbogbo).

kiki ire (prayer for good fortune)

Ogbe funfun kenewen o difa fun Orisanla won ni ko rubo,
pe gbogbo nkan to n'to ko ni wo, o rubo ojo ti gbogbo
nkan to n'to ko wo mo niyen
ase

Ogbe the stranger cast Ifa for Orisanla who was told to make ebo so that all he was doing would be sanctioned. He made ebo, and that was the day he recieved all the blessings that he needed. ase

Ifa says this person should worship Obatala. Ifa says that if this person is an Obatala worshipper, they should make ebo to Obatala for abundance, Ifa says the ebo should be made with a recitation of this odu.
ase

awo dino

02-08-2010, 07:36 AM

Ritual is devoid of meaning if one does not understand from whence it came and it's underlying theological principles. It is to say, an open act of worship is meaningless if the act is made only with intent, but no understanding of what the act means. If intent were the sole basis for giving meaning to an act, then we can say as we please caring only that we mean it in the name of worship. Ritual without understanding is like a wind blowing a leaf this way and that, it certainly moves, but where it lands is anyone's guess.

Ritual married to understanding is like a man in the desert who with compass and map in hand, can reach a desert oasis. Ifa is my compass and Odu my map, that I may find shade and water in the desert of humanity.

Ofun Meji

‘We-start-where-we-end’
Was the Awo who divined for ‘the small child who knows nothing’
When performing Esentaiye at the dawn of his life
He was told that if he sought wisdom
And did not lie, or be treacherous
Ifa would support him
He was told that in life, there are many roads,
But only the road of righteousness would lead to an end
Supported by Olodumare
And that in the end
He would return to the place he began
Next to the innumerable Irunmole in Orun

When nearing the end of his life
The Awo ‘We-start-where-we-end’
divined for ‘the small child who knows nothing’
who had become the wise elder who knew much
Ifa said he supported his Ori
And his Ori had supported him
In choosing the righteous path
And so he would return to the place he began
Next to the innumerable Irunmole in Orun
It is such that we repeat the cycle of life
Until we reach Apere (the perfect state)
Ofun Meji
Who was first
And became last
Showing that everything that begins, will end
Trading places with the end, that became a beginning
Eepa Odu

Awo Marcos Ifalola Sanchez

awo dino

02-08-2010, 11:31 AM

Ofun Meji

Ofun, in particular Ofun Meji, is also known as "the Giver". In this Odu the universe gives us the blessings that result from our quest for transformation and enlightenment. Every attempt towards spiritual growth can bring positive results, even if it is only the dawning upon us what things NOT to do. In Ifa divination, the appearance of Ofun Meji usually suggests sacrifice to the Elders of the Night, that is the Aje or Iyami, Olokun, or Obatala. Be kind to strangers and relatives, especially towards those who are poor. When the client wants to undertake a journey, due sacrifice as prescribed by Ifa will ascertain that everything goes well. The main instruction in this Odu is to take precautions against illness and weak health.
When Ofun Meji comes with Ire, some of the key words are: well-directed power, defense, tenacity, freedom, shape and form, health, understanding.
When Ofun Meji comes with Ibi, some key words are: weakness, obsession, misdirected power, domination by others, illness, inconsequence, ignorance.

"When one leg goes forth
the other must follow.
If the father leads,
the child follows behind.
If, however, the child walks in front,
then it will be honored as greater
than once was its father."
Ofun once was the first of all Odu,
but he arrived late in Ife-Ondaiye:
others came before him, because on his way
he had drank his fill, nicely and thirstily
drunk lots of palm wine.
Finally arriving on Earth, Ofun found
Ejiogbe having taken his place,
Ejiogbe was first among Odu,
Ofun was mad, and quite disappointed.
The others said: "You were our leader,
always in front, and we thought
when we arrived here to find you,
having like always gone before.
So we simply took the places
in rank we thought ours."
Then the people of Ife confirmed,
after having heard this in earnest:
"When one leg goes forth
the other must follow.
If the father leads,
the child follows behind.
If, however, the child walks in front,
then it will be honored as greater
than once was its father."
ase

In Ifa it is believed that all things in the physical world first are created in the spiritual world. Or that everything in the physical world is a mirror image of its reality in the invisible realm. A mirror image will appear in reverse. Like when you try to cut your hair in the mirror, you realize it is a reverse image. So Odu, having been created in Orun, in the physical world are flipped. Odu Ofun Meji, is the last odu, but in Orun it was the first.

awo dino

02-08-2010, 01:27 PM

Ofun meji was the first born of all the figures and the first to come to
earth. He was the head of all the other figures and ruled them like a
king, but because things went badly under his rule, they sent to Ifa in
heaven to tell him how hard things were on earth. Then Ifa sent Ogbe
Meji down to earth to take Ofun Meji's place as the head of the other
figures. Ofun Meji fought [to retain his place] defeating all combinations
until he reached Owonrin Meji. These two fought and fought and
fought, until the others sent to Ifa in heaven. Ifa ruled that Ofun Meji
and Owinrin Meji should be equal in rank, taking turns in priority.
This is why Ofun Meji outranks Owonrin Meji when Ofun Meji is
thrown first; but when Owonrin Meji is thrown first, it outranks Ofun
Meji.

Qwamii

02-09-2010, 07:39 PM

Ofun Meji

Afinkin is what kills slaves; broken oaths are what kill friends;

Curses are what kill thieves; and ancestors are what kill relatives”

And “If the market breaks up suddenly, foreigners are left scattered here and there, traders remain, and those who have spread there wares for sale remain”

Were the ones who cast Ifa for the Four Hundred Deities when Olorun was sending Death to call them forty times, when he was sending death to call them sixty times.

When Olorun sent Death to call all Four Hundred Deities, Orunmila called them together. He cooked one pot of snails, one pot of fish, one pot of rats, and he bought one basket of cornstarch porridge and drew one jar full of water for them. When they had finished eating and drinking, Orunmila told them that when they went to Orun this time, they should not go singly; they should go together and stand united; they should not walk alone. He said because if they stayed together, Olorun would not be able to stop anyone of them or be able to detain any one of them.

When they came to Olorun, all Four Hundred Deities told him that a black man who was wearing ide beads around his neck (Orunmila) was the one who was upsetting the world, and that therefore the Sky God should keep him in Orun and not let him return to earth anymore.

When Olorun heard this, he called Esu and asked “You are the one I have set to watch them. What do you know about this person of whom they speak?” Esu answered saying they were telling lies against Orunmila. He said that whenever any one was ill, the one they said these things about was the one who cured them, and if he received rats of fish as a sacrifice, he only ate those that were meant for him. And then Esu said that when there were coming to Olorun this time, “Orunmila cooked a pot of rats, a pot of fish, and a pot of snails, and they ate and drank before they came before you, oh Olodumare”.

When the King of Orun heard this, he took all the Four Hundred deities and tied them down in the sky; and he said that Orunmila and Esu should go back to earth. When these two arrived on earth, Orunmila was happy and he began to praise his diviners and to sing:

“We live on earth, we eat rats, oh;
“We live on earth, we eat fish;
“We drinking calabashes of Odu, we eat snails.
“Whatever happens concerns the oath that we took together;
“You lived on earth, you broke your oath to me;
“Whatever happens concerns the oath that we took together;

Ifa says that we should not break an oath with a friend, lest we meet death unexpectedly. We have discussed something with someone who wants to break an oath with us, Irunmole/ Orisa will judge and punish him. The lesson of this Ifa verse is that “You must not bear false witness against you companions”

~Qwamii~

awo dino

02-10-2010, 08:03 AM

Ose-Tura speaks of the incarnation of Esu
The Messenger
Very mystical Odu
Deals with truth
No middle ground
Nothing happens without Esu's help
Denotes to having strong and firm Ase on earth
The beginning and end to everything
Do not lock yourself out of yourself

Akakanika, Akakanika, Alakankanika, Alapasapa-ijaka'lu, A bird flew violently into the house. Akakanika is the name given to Ifa. Alakakanika is the name given to Odu. Alapasapa-ijaka'lu is the name given to Esu-dara. A bird flew violently into the house is the name given to Aje the son of Olokun-sonde the King of plenty waters, Ogo-Owoni. Esu-Odara thou established this town. Thou delivered the Babalawos of the town from being starved. Thou delivered the physicians of the town from being starved as well as the herbalists. I am the Babalawo of the town I am the physician of the town etceteras. Esu-dara don't let me be starved.

"Sore throat takes the good from the plate,'' was the one who cast Ifa for all the people on earth when they were afflicted with illness. Esu says that the sacrifice will be effective if they will do as he says. The people on earth came and sacrificed... From that time on, the world began to be good.

ase

AntiAlice88

02-16-2010, 04:35 PM

When you get the chance, can you break down Osa Oshe (9-5)? Thanks

awo dino

02-17-2010, 06:54 AM

When you get the chance, can you break down Osa Oshe (9-5)? Thanks

Dear sister, I believe only someone born and raised in Yorubaland and trained as a diviner can "break down" Odu. ase. All I can do is scratch the surface.

Osa'Se

Osa Ose speaks of abundance coming as a result of past efforts - abundance creates abundance. The need for iwa pele - good character, especially regarding feelings of jealousy. In Ifa, we have a saying, "When your life gets better, my life gets better." Heavy female energy. Osa being the Odu that incarnates Oya, and Ose the Odu that incarnates Osun.
Osa - sudden change. Maybe at work. If this Odu came up in ire, this change will be good, leading to Ose in the invisible realm - abundance through power of the word, prayer, chanting, etc. Regardless, embrace the change openly and all will be good. Do not resist.

ese

Osa does not offend
Osa does not hurt
the one we thought offened us
did not offend
this was cast for Owa
who was looking at a man as a thief
who was in fact innocent
He was told to make ebo
so that Esu might not punish him
for falsely accusing an innocent man
ebo: two pigeons,
a calabash of crushed roasted yams,
and 44 hundred cowries
ase

Be careful of making false accusations or for having them made against you.

alafia

AntiAlice88

02-17-2010, 09:45 AM

Dear sister, I believe only someone born and raised in Yorubaland and trained as a diviner can "break down" Odu. ase. All I can do is scratch the surface.

Osa'Se

Osa Ose speaks of abundance coming as a result of past efforts - abundance creates abundance. The need for iwa pele - good character, especially regarding feelings of jealousy. In Ifa, we have a saying, "When your life gets better, my life gets better." Heavy female energy. Osa being the Odu that incarnates Oya, and Ose the Odu that incarnates Osun.
Osa - sudden change. Maybe at work. If this Odu came up in ire, this change will be good, leading to Ose in the invisible realm - abundance through power of the word, prayer, chanting, etc. Regardless, embrace the change openly and all will be good. Do not resist.

ese

Osa does not offend
Osa does not hurt
the one we thought offened us
did not offend
this was cast for Owa
who was looking at a man as a thief
who was in fact innocent
He was told to make ebo
so that Esu might not punish him
for falsely accusing an innocent man
ebo: two pigeons,
a calabash of crushed roasted yams,
and 44 hundred cowries
ase

Be careful of making false accusations or for having them made against you.

alafia

Alafia. Thanks, brother. I know the odu are too vast for anyone to break down, certainly not in a forum post lol but I just wanted a little more light shed on the odu, particularly any patakis from it. You are good with providing the specific patakis that correspond to various odu, that's why I love this thread :)

What if the odu comes in osogbo?

Also, I've been wondering, do the odu have different interpretations or different patakis depending on if they're divined through the dilloggun or the ikin/d'afa? I know when the babalawo divines, there are additional odu/letras the cowries cannot access, but for the ones that are shared by the two systems, do the meanings/patakis differ?

awo dino

02-17-2010, 11:27 AM

Alafia. Thanks, brother. I know the odu are too vast for anyone to break down, certainly not in a forum post lol but I just wanted a little more light shed on the odu, particularly any patakis from it. You are good with providing the specific patakis that correspond to various odu, that's why I love this thread :)

What if the odu comes in osogbo?

Also, I've been wondering, do the odu have different interpretations or different patakis depending on if they're divined through the dilloggun or the ikin/d'afa? I know when the babalawo divines, there are additional odu/letras the cowries cannot access, but for the ones that are shared by the two systems, do the meanings/patakis differ?

You are welcome. Cowrie divination, which is done by Iyalorisha or babalorisha does contain some differences, but there is only one Odu corpus so...
brother Sekhemu could probably shed more light on this issue than I.

awo dino

02-17-2010, 11:45 AM

ooops, missed your question regarding Osogbo or ibi (negative manifestation). I think that all ibi is a result of resistance, in this case resistance to change. What I love about the religion of the Yoruba is the centrality to the whole way of thinking regarding dogma. Basically, all osogbo or ibi is a function of dogma. Dogma in all its manifestations. There are many "patakis" that show what happens when we get dogmatic. Can't think of one off hand. Well, the story of the two best friends who had always been best friends. Ifa was cast and Ifa said they needed to do ebo so that their friendship would not end. They were like, "No way, dude, we will always be BFF's!" so they didn't do the ebo. Sho nuff, Esu taught em a lesson. They had farms adjacent to eachother divided by a foot path. Esu came strolling down the road with a hat on - one side red, one white. So one buddy says to the other, "hey you see that little dude with the white hat go by?" and the other dude says, "No, man, he had a red hat on." What? fool, he had a white hat. the argument escalated to a fist fight. Their friendship destroyed.
So, by adhereing to their beliefs, even beliefs seen with their own eyes, caused problems. In Ifa, dogma is the number 1 enemy. We must always be ready to consider the invalidity of our beliefs. It's like if you met a dude from timbuktu and you said, wasup? you didn't know wasup in his culture was an insult. so he gave you a dirty look and you determined he was a jerk. then you meet another dude from timbuktu and you are already biased. he feels your negative energy so he avoids you. so then you determine all timbuktuians are ********. Then one day, you are sick and a timbuktuian offers you a ride to the hospital, but since you think they're all ******** you don't accept. then you drop dead. In the land of the ancestors you come to find out that timbuktuians are down wit it! too late - your dogma f'd you up.

AntiAlice88

02-17-2010, 12:39 PM

awo dino

02-17-2010, 01:00 PM

LMAO!!! that was a very colorful and real explanation. I do see the indication to resistence to change in the case with which I came to the oracle....I ALWAYS get osogbo in all divinations I've had which end up an odu with Osa...*sigh*

Well, I don't think Ifa divination is really needed more than once a year. Ifa divination is different than most systems in that the reason is to see if you are in alignment with destiny. The diviner actually connects through the oracle to your Ori. Your ori basically speaks. Unless something big comes up, like a new job, marriage, illness or something like that, there is no need for frequent readings. And your diviner should know this. Otherwise, you just keep paying for ebos for no real reason. Did the ebo from the first reading bring results? So, you probably keep getting Osa in ibi because you keep getting readings without solving the original problem. The real diviners job is to turn that ibi into ire, not to keep doing readings expecting that the problem solved itself. There should not be another reading until that osogbo has been turned into ire. maybe the diviner would consult the oracle if it were a difficult long term problem to see about progress, but the original odu would be marked on the opon and the new Odu would only pertain to progress. Did he/she tell you where the ibi was coming from? ancestors, orisha, ajoogun? Sounds like you are dealing with a punk. Osa being the odu of Oya, has strong ancestral connections. Did the diviner read you ese (verses) from the odu? You should have been able to identify the source of the osogbo, the ebo, and to who the ebo. Then he/she should have inquired as to the efficacy of the ebo by throwing obi.

It's hard to find the real deal. Peoples problems are so deep in the Afrikan American community that the real deal might not even want to take on the responsibilty that comes with casting Ifa.

ire

AntiAlice88

02-17-2010, 02:18 PM

Well, I don't think Ifa divination is really needed more than once a year. Ifa divination is different than most systems in that the reason is to see if you are in alignment with destiny. The diviner actually connects through the oracle to your Ori. Your ori basically speaks. Unless something big comes up, like a new job, marriage, illness or something like that, there is no need for frequent readings. And your diviner should know this. Otherwise, you just keep paying for ebos for no real reason. Did the ebo from the first reading bring results? So, you probably keep getting Osa in ibi because you keep getting readings without solving the original problem. The real diviners job is to turn that ibi into ire, not to keep doing readings expecting that the problem solved itself. There should not be another reading until that osogbo has been turned into ire. maybe the diviner would consult the oracle if it were a difficult long term problem to see about progress, but the original odu would be marked on the opon and the new Odu would only pertain to progress. Did he/she tell you where the ibi was coming from? ancestors, orisha, ajoogun? Sounds like you are dealing with a punk. Osa being the odu of Oya, has strong ancestral connections. Did the diviner read you ese (verses) from the odu? You should have been able to identify the source of the osogbo, the ebo, and to who the ebo. Then he/she should have inquired as to the efficacy of the ebo by throwing obi.

It's hard to find the real deal. Peoples problems are so deep in the Afrikan American community that the real deal might not even want to take on the responsibilty that comes with casting Ifa.

ire

Well this was the first reading I've had with the diloggun in over a year. My last reading was Fall 08 with an iyalorisha who, I found out in retrospect, wasn't trained in any way and would read the odu and ebos from a published book. The reading I just had was with a new iyalorisha who stated the osogbo came in odi/Yemaya (7) and ebo had to be made to Osun. But no ese/verses were read, which I why I'd been hoping you or Brother Sekhemu could shed more light on the odu I received. I would love an Ifa divination (as opposed to cowries) but do not know of any reputable babalawos/iyanifas in the area :(

awo dino

02-17-2010, 05:02 PM

O.K., that clears up a few things. I read Odu from books and other sources too. It's impossible to memorize all the Odu, especially at my age! Keep asking around, hopefully you'll find someone in your area.

ire

Well this was the first reading I've had with the diloggun in over a year. My last reading was Fall 08 with an iyalorisha who, I found out in retrospect, wasn't trained in any way and would read the odu and ebos from a published book. The reading I just had was with a new iyalorisha who stated the osogbo came in odi/Yemaya (7) and ebo had to be made to Osun. But no ese/verses were read, which I why I'd been hoping you or Brother Sekhemu could shed more light on the odu I received. I would love an Ifa divination (as opposed to cowries) but do not know of any reputable babalawos/iyanifas in the area :(

awo dino

02-18-2010, 07:02 AM

Osa'Se

Ifa says:
Good luck (ire) will come to you from a daughter of Yemaya, You are going to have problems with an older person over a silly whim, DO NOT DRINK in other’s homes. Keep your secrets guarded. Hold on to your saints who will help you overcome problems. BE PATIENT; YOU TRY TO DO MANY THINGS AT ONCE. Pay OSHUN WHAT YOU OWE. You like to quarrel with your spouse; it’s going to cost you. Be careful with another woman, don’t cross her and damage her good fortune. There is a sick child that needs your attention. Prayers of thanks to Orunmila and Oshun. Be careful not to fall and break a leg. You are indecisive about something you want to do. Ifa sees ire for you, and victory over enemies, but be aware of enemies out to cause you legal problems. You are going to come into some money, and the first thing you need to do is ask Oshun what she wants. You have not been a good person. Don’t be so distrustful of women in general, but there is one you need to be careful with. Give thanks to your mother and grandmother; Ifa will save your Godfather. You are someone who is sometimes here, sometimes there – vacillating. You had a dream where you were told what do do. Don’t say, “I am…”

Speaks of being in a hurry, rushing things.

Banned from going to wakes and BURIALS.

You hold grudges.

Pour libations
Luck comes from a daughter of Yemaya.

Consumption of alcoholic beverages is prohibited.

CAN NOT DISCLOSE SECRETS.

Need to get closer to Orisha

Trying to do too many things at once.

Don’t let any women put their hands on your back.

The man without a shadow speaks.

Give thanks to your female ancestral line.

Ifa says someone is going to try to do you harm, but this harm will actually do you good.
This Odu speaks of being “tied up.”

Mother Earth (Ogege)speaks in this Odu.

Tibisi water for good health.

This Odu speaks of an abandoned child that you don’t know about; or that you know about and are looking for.

Ebo: Sea horse, opolopo obi and tibilisi water.

This is a general list of possibilities inherent in this Odu Santeria style. So not everything will pertain to the client. That would be determined during the divination session.

ire

awo dino

02-23-2010, 10:58 AM

Irosun-Osa

Ekuro orita meta
Cast divination for Orúnmìlà
On the day he was going to choose Ori in the ancient city of Ido
And he would choose his character at the Ejigbomekun market
They told him to perform sacrifice
When Orúnmìlà got to the city of Ido
He chose his Ori
But on the day one chooses ones’ Ori in Ido city
One must not go to the market
If one chooses ones Ori this year
It is the next year that one should proceed to the market of Ejigbomekun to choose ones’ character
Orunmila obeyed and chose his character the next year
But man would not listen to this advice when choosing their Ori and Character
Orunmila chose his Ori and also chose for man
Orunmila told them,” Be patient and on the day you choose your Ori do not go to the market”
Since it is only once that one chooses ones Ori in life
During the next season
You can come back to the market
and choose your character.
Orúnmìlà then said,” Everything that’s good in life like having wealth, spouse, children, good health, and long life are what we refer to as character.”
If one decides or tries to choose the two together (Ori and Character) at once
One will end up losing the two
One has to choose Ori first
And later return to choose his character
Life pleased Orúnmìlà
And life will please humans
Orunmila was dancing and rejoicing
He was praising his Babalawo
His Babalawo was praising Ifa
He said it was as his Babalawo had said
Ekuro orita meta
Cast divination for Orúnmìlà
On the day he was going to choose an Ori in heaven
And he would choose his character in the world
It is Ela that has good character
Those that choose only Ori have no good character
It is only Ela that has good character

AntiAlice88

02-24-2010, 11:08 AM

awo dino

02-24-2010, 12:23 PM

Oh my! Alot of this sounds accurate, but like you said not all will pertain to me. What is tibisi water? Also, who IS the man without the shadow? That sounds very intriguing. Thank you for this further insight. Apologies for the late response. This was appreciated greatly, Awo. Keep doin ya thang! Modupe.

I don't know. This is Santeria, and they got a lot of stuff that I'm not familiar with. I could make some educated guesses, but they'd be worthless.

AntiAlice88

02-24-2010, 12:35 PM

Ok.

awo dino

02-24-2010, 10:13 PM

Ofun'Gbe

This Odu speaks of the need for protection. Spiritual growth and a renewal of faith. A powerful enemy. Conflict with the law or the government.

Igi-rere, Igi-igbo, Igi-rere, Igi-odan
Peregun nwanini, the diviner of Esumeri,
cast Ifa for Ofun
when Ofun was going to beat Ogbe to death
Ofun was advised to make ebo (ram)
so that Ogbe might survive the beating
He performed the ebo
ase
Ifa says conflict is inevitable, so be prepared.

Ofun no ra, Aja no ra
cast Ifa for tortoise
when he was going to market
with the elewe (monsters)
He was advised to make ebo so he may return safely
Three roosters, cowries and lobsters
Tortoise did the ebo and returned safely.
ase
Ifa says client vulnerable to negative energies, spirits.

Both of these ese look simple but have hidden meanings that would have to be explained by the competent diviner.

Considered separately, Ofun is the last (youngest) Odu. Ofun is the last of the 16 meji odu because it represents the mystical alignment of ori with iponri or the return to source. Ogbe from the elision o gbe means spirit of giving ogbe is the manifestation of light at the moment of creation. That light becomes transformed into all that is through the process of evolution. Ofun, from the elision o efun meaning spirit of whiteness, is a reference to all the potential forms that ogbe or light can take in the process of evolution, so the two odu are linked as symbolized by the uroboros, or the snake eating its tail. Ofun-Ogbe represents the uroboros at the level or size of the human being; the alignment of ori with iponri. Jung wrote, " "In the image of the uroboros (the serpent swallowing its own tail) lies the thought of devouring oneself and turning oneself into a circulatory process... The uroboros is a dramatic symbol for the integration and assimilation of the opposite, i.e., of the shadow...it is said of the uroboros that he slays himself and brings himself to life, fertilizes himself and gives birth to himself."
So Ofun is the last Odu, but Yoruba cosmology is circular, not linear, so Ofun leads us back to Ogbe. At the level of the universe, we return to nothingness and the "big bang." The serpent or dragon biting or swallowing its own tail is a powerful symbol of infinity, and also of universal nature, of completion, perfection and totality, the endless round of embodied existence, the union of the chthonic with the celestial. Parallels abound - the figure-8 symbol of infinity (quite possibly derived from the uroboros), the Chinese yin-yang symbol, the Buddhist wheel of Life, etc.
As discussed on another thread, the idea represented by the uroboros goes back at least 70,000 years. Originally the snake was the symbol of the virgin goddess, who gave birth to the cosmos unaided by any male principle. It appears in New Kingdom Egypt (The ancient Egyptian god Nu, the great unknowable and indescribable source of all the other gods, was sometimes portrayed associated with a serpent or even as a serpent). It was taken up by the Phonecians and then the Greeks, who called it the Ouroboros (or uroboros), which means tail-devourer. They considered it the Great World Serpent encircling the earth, associated with the world-ocean. Ouroboros became an important Gnostic symbol, later taken up by Western Alchemy.
Ofun'gbe represents this principle. The constant devouring of the self; the expansion of conciousness that leads to re-birth. Initiation is an act of wanting to be reborn. The initiate then becomes responsible for being reborn everyday. The size of a human being is at the center of all the possible sizes in the universe. The head of the uroboros being the largest thing in the universe, and the tip of the tail being the smallest. The concept of “size scale” is a mental framework with which to define a chunk of reality. It describes our range of conscious focus at any given moment. A size scale is not a physical entity but a setting of the intellectual zoom lens. The size
scale of an object is a region large enough to include the entire object but not so large that the object becomes insignificant. The uroboros, as the cosmic universe can be conceptualized as a continuity of vastly different size scales. Traveling clockwise around the serpent from head to tail, we move from the maximum scale we can see, the size of the cosmic horizon, down to that of a supercluster of galaxies, down to a single galaxy, to the distance from Earth to the Great Nebula in Orion, to the solar system, to the sun, the earth, a mountain, humans, an ant, a single-celled creature such as the E. coli bacterium, a strand of DNA, an atom, a nucleus, the scale of the weak
interactions (carried by the W and Z particles), and approaching the tail the extremely small size scales on which physicists hope to find massive dark matter (DM) particles, and on even smaller scales a Grand Unified Theory (GUT) . The tip of the tail represents the smallest possible scale. Human beings are just about at the center; at least in our perception. We are between "heaven" and the "underworld."

I do not see a delegation
For the four-footed.
I see no seat for the eagles.
We forget and we consider
Ourselves superior.
But we are after all
A mere part of the Creation.
And we stand somewhere between
The mountain and the ant.
Somewhere and only there
As part and parcel
Of the Creation.
Chief Oren Lyons, Onondaga Nation, Iroquois Confederacy

This Odu represents our position somewhere (in the middle?) of the uroboros and again, in Yoruba terms, the alignment of the ori with the iponri (see thread on the metaphysical principals of ori), and the continuation of the cycle of creation and destruction, birth, death, transformation and rebirth.

awo dino

03-06-2010, 03:15 PM

Ofun Ogbe

Ti a ba wi fun ni
ti a ba gbo
Aye a ma a ye ni
Ti a ba wi fun ni
Ti a ba gba
Aye a ma a ye ni
Awi i gbo
Afo igba
Ode nre gbo ije, eluju ije
Won ni k’o ru’bo
Ki o le r’ere mu bo
Ki o ma mu oti
Keke-l’oju omo ode Egba
Alabaja l’orun omo ode Esa
Porogun matuyeri omo odu oluweri
Onijaye nre’le ijaye
Orogun ile f’awo mi lo mi
Ase

When one is warned
And one listens and accepts the warning
Life will be easy and comfortable for one
Refusal to listen
Refusal to heed warning
Ode’s (hunter) gave him Ifa medicine
When Ode was going to the forest for his usual seven days hunting expedition
Ode was advised to make ebo
So that he would be blessed on his expedition
He was forbidden liquor
Tribal – marks – on - the – face, citizen of Egba
Tribal – marks – on – the – neck, citizen of Esa (Ijesa)
Porogun Matuyeri child of Oluweri (river goddess)
Ijaye citizen is going back to Ijaye
Senior wife revealed the secret of my true identity
Ase

So Ode was off on another 7 day hunting trip, which he always preceded with a visit to his babalawo. But this time he was in a hurry and didn’t do the ebo to Esu. In the forest he was laying quietly in wait for game when he saw three deer (agbonrin) standing close to an Iroko tree. While zeroing in for a good shot, he saw the three deer shape shift into three beautiful women. Blown away, he continued to observe. The three women whose names were Keke-l’oju, Alabaja l’orun, and Porogun Matuyeri took there deer skins and knocked three times on the iroko tree. Each time they knocked, they said, “Osilekun si’lekun.” “Door keeper, open the door.” The tree opened and the women put their three skins in threee separate compartments within the tree and left for the market.
Ode went and said the words and took the skins and hid them in his attic and then made a bee line for the market. He found the women and greeted them by their names. They were startled because nobody new their names. So they split from the market and went back to the iroko tree. They knocked on the trees and said the words but the tree didn’t open. Ode had followed them and now stepped out and greeted them again. They were very suspicious of this dude, but he made small talk and calmed them down. Then, he told them that he new their secret. He told them tactfully that to get their skins back, theyd have to marry him. They weren’t surprised because this had been divined for them already.
They agreed, but they too had conditions. Each had a taboo that must be respected. If he broke taboo they would leave him then and there. Ode promised to respect their taboos and also that he wouldn’t tell anyone there secret identities. Keke-l’oju said her taboo was okra. Alabaja-l’orun said her taboo was that a stack of wood must never be dropped in front of her. Porogun-susu’s taboo was that a pot of water must never be spilled or poured on the ground in front of her. So off they went to Ode’s family compound. Everyone wanted to know where the new wives were from, etc., but neither Ode nor his new wives ever gave up information.
After a few years, people stopped asking, except for Ode’s brother, who was very jealous of Ode’s good fortune and obsessed with discovering any tidbit of information on his wives. Ode had observed Ifa’s instruction against drinking alcohol, but had never done the ebo to Esu. Ode’s brother had a new plan to attempt to get information on the wives. His brother invited Ode over for dinner. He had concocted a very sweet drink that Ode would not know was liquor. Ode got drunk and passed out, but before he passed out, his brother was able to get him to talk about his mysterious wives. Big brother was going to guard that information for the day it would come in handy, but his wife had been eavesdropping and heard everything.
She copped an attitude with Ode’s wives and started dropping little hints, which surprised the three women. One day, she decided to come out with it, so she started cutting okra in front of them. Then, she got some wood and dropped it in front of them, and then went and got a pot of water and spilled it out in front of them. The wives were startled. She then told them, “Don’t even deny the fact that you are animals! I know where your skins are!” When they recovered their wits, they got their stuff and their children and headed back to the forest, just like they had told Ode they would do if he ever revealed their secrets. They were mad as hell, and Ode was surely going to pay!
Ode ran into them on his way back to town. He asked them what was going on and they went off on him. He begged their forgiveness and told them he didn’t have any idea how his sister-in-law new their secrets. With a broken heart, Ode went back to the compound and wondered openly to his brother how his wife new about his wives. At that instant, Ode had a vision of his brother’s treachery. He confronted his brother and he denied it, the confrontation escalated and Ode, in a rage, killed his brother.

The person whom this odu is revealed might meet his spouse in a mysterious way, and will have to work hard at the marriage lest it fail. This person should avoid arguments, of course, especially with a brother. Avoid problems with a brother’s wife. Or arguments with a brother might have already occurred over a woman. Also, this person should not stick their nose in another’s business – it could be hazardous to his or her health. Person should avoid liquor – taboo. Ebo to Ogun in addition to whatever other ebos are divined.

In another version of this story, it is just one woman, the orisa Oya, and she is, of course, a buffalo. In that version the taboo is that Ode’s other wives must not look at her face, or see her eat. This is a direct reference to Odu the diety and Iyami. The itan (story) and ese Odu (odu verse) are replete with esoteric meanings and symbolism.

ase

awo dino

03-09-2010, 08:10 AM

Irete Otura

yeye omo ni olosi omo
child's mother is the architect of his misfortune
Difa fun iya Olokose
cast ifa divination for Olokose[a bird]'s mother
yeye omo ni oloro omo
Child'mother is the architect of his fortune
difa fun iya OKIn
cast ifa divination for Okin [a bird]'s mother
won ni kan rubo
They were asked to make ebo
iya Okin nikan nibe leyin to ntubo
it was only Okin's mother that complied
ase

Olokose and Okin were princes, and brothers, while Olokose's mother
enjoined and encouraged her son to be pampered as king's son, Okin's mother allowed her sons to mingle with palace pawns, and did all those works in the palace along with the pawns to the extent that there was no visible sign to show that he, Okin had the same privileges that Olokose had.
When the king died, and time comes for the king maker to pick and
annnoint another Oba (nephew of the king, cannot be a son), they, the king makers, sent for Olokose to meet them at Ipebi at 5 am on the appointed day. Olokose asked his brother Okin to go there to collect the crown for him, and to do all the rituals that were made for Oba elect, as he could not wake up at the specified time, as he was not trained in that way. Rather he was indulged badly by his mother. Okin went to Ipebi, where all the rituals were made for the incoming king. The king makers were astonished, they asked him about his brother. Okin told them that it was him that asked him to come to perform all the etutu and bring the crown back for him. He told them that Olokose was not accustomed to getting up so early. The king makers did not hesitate to perform all the etutu on Okin and crowned him instead of his brother.
This made his brother to call on the people that he will like to sing a
song thus;

Yeye omo ni olosi omo x2
child's mother is the architect of his misfortune
Iya Olokose o ku o omo di olosi
Olokose's mother was still alive while her son lives in abject poverty
Yeye omo ni olosi omo
A child's mother is the architect of his misfortune

Just then Okin sang the same song to praise his mother thus;

Yeye omo ni oloro omo x2
A child's mother is the architect of his fortune
Iya Okin o ku o omo d'oloro
Okin's mother was still alive while her son lives a wealthy life
Yeye omo ni oloro omo
A child's mother is the architect of his fortune

From this odu, Ifa made us to know that behind the success of any child is
his mother, just as the saying that behind the success of any man is a woman.
ase

ILARI OBA

03-09-2010, 05:06 PM

aboru aboye
Thanks for the input brotha Sekhemu, your input is always appreciated.
This thread's not in the spirituality forum?
I'll check that out.

You are right, or should I say your Oluwo's, right. However, I'm not really trying to educate anyone. I am awo, not babalawo, so that would be out of line, for me to think I could educate babalawo or iyanifa. I have basically two motivations regarding this thread. My first and most important is to find awo out there with whom to share thoughts, knowledge, etc. regarding Odu. Awo are connected like the Eywa of the Na'Vi connects all the trees in the forest, a horse to its rider, etc. The Na'Vi's Eywa is the Yoruba's Ela. That was very cool to see portrayed that particular way in the movie.

There are so many awo in the U.S. now, I feel it is time we connect; there will be no real transformation at the community level at least until this happens. Not all who are initiated into the Orunmila cult are to be diviners, but those who call themselves diviners have a responsibility to keep the corpus alive. It is an oral corpus, which is far superior than any written corpus. A written corpus is a dead corpus (dogma). No growth, no transformation, just stagnation in time and space (when and where the corpus was written). The beauty and resiliency of Ifa is it's dynamic, and alive. But it can die, If we don't keep it alive.

In a hyper-individualistic culture such as ours, this idea is hard to internalize. In addition, some are under rules from their Ile or Oluwo not to share knowledge. This is cultural residue from slavery that has been hard to shake loose from. There was a time when secrecy made sense. Then it got turned into dogma. Ifa, above all else, is a theology based in the everyday survival of the devotee. It is rational and logical. Unlike the western religions, Ifa doesn't tell you that rules of rationality don't apply to religion. It must make sense. The need for secrecy does not make sense anymore. The opposite is true, as I said. So this dogma is impeding our commitment to the passing of the sacred corpus, as well as our ase and ideas keeping it alive.

My other motivation is as a gift to the African American community - my brothas and sistas. I know some of you will say, "you ain’t black!" whatever.
Anyways, Odu are multi-functional. For awo, it is to connect to Ela, to learn the metaphysical principles through the prism of Yoruba culture, as well as a divination oracle, among other things.

But they are also a beautiful way to learn about the way our ancestors lived, how they saw the world. History as an art form. I am not out to convert anyone. It is taboo in Ifa. Why? They say, "To each his or her own Ori." What this means is you have to accept people the way they are. They are at a particular place regarding their own consciousness - it is where they are supposed to be. Also, "No one knows the head destined to open an assembly." No one knows a person's destiny, so how you gonna convert someone? Do you know that is their destiny?
Yes, Odu are hard to understand, but after reading a certain amount, one will start to see the structure and logic of the prose, start to see the culture interweaved in the prose, and start to feel the Odu; feel the thoughts of their ancestors.

ase

aboru aboye. alaafia won awo, won aborisa, peace and blessings to all seekers. tis is a great blessing to find this forum on awo ifa. i am a student of traditional ifa grappling with issues of iwa pele and integratng continental and diaspora teachings and practice, also dealing with the issue of "blackness" having come to a space of being an "afracentric transcendentalist" who began life in guyana as a "mixed native" (as defined by the british) then being redefined by amerikkkan soceity as "black" and allowing myself to manifest this designation for 20 odd years. islam, buddhism and ifa have helped me to grow beyond narrow ethnocentric and c hauvinistic nationalism while retaining my commitment and passion for the true liberation of afrakan people.
anyway just a few words to introduce self. it is an honor to be in the presence of you brothers and sisters in ifa and i hope to join hearts and hands with you toward creating (re-creating?) and building (re-building?) ifa-orisa community in the amarakas. dealing with issue of isolation as practically no one in my community (i live in oyotunji village) is seriously dealing with the challenge of returning to source an possibly re-integrating what we remember with what we left behind. i pray to have a long and fruitful communication,dialogue and relationship with you all.
btw, anny suggestions on esytablishing a 4-8-16-day divination and/or prayer cycle for interested members of the forum?
also big-ups (ese pupo) to baba falokun who has been my greatest teacher in ifa over the past few years. also chief fama.
also on another note - anyone interested in an afrakan spiritualist perspective on the 2012 issue and the accompanying issues of secret government, new world disorder etc and ifa as the solution and new paradigm for a fourth density quantum evolution of humanity? if so is there somewhere appropriate for such discussions n the forum you can direct me to?
hope y'all will be able to work with this seeker in a progressive and elevating path,
ire o

awo dino

03-09-2010, 07:35 PM

aboru aboye. alaafia won awo, won aborisa, peace and blessings to all seekers. tis is a great blessing to find this forum on awo ifa. i am a student of traditional ifa grappling with issues of iwa pele and integratng continental and diaspora teachings and practice, also dealing with the issue of "blackness" having come to a space of being an "afracentric transcendentalist" who began life in guyana as a "mixed native" (as defined by the british) then being redefined by amerikkkan soceity as "black" and allowing myself to manifest this designation for 20 odd years. islam, buddhism and ifa have helped me to grow beyond narrow ethnocentric and c hauvinistic nationalism while retaining my commitment and passion for the true liberation of afrakan people.
anyway just a few words to introduce self. it is an honor to be in the presence of you brothers and sisters in ifa and i hope to join hearts and hands with you toward creating (re-creating?) and building (re-building?) ifa-orisa community in the amarakas. dealing with issue of isolation as practically no one in my community (i live in oyotunji village) is seriously dealing with the challenge of returning to source an possibly re-integrating what we remember with what we left behind. i pray to have a long and fruitful communication,dialogue and relationship with you all.
btw, anny suggestions on esytablishing a 4-8-16-day divination and/or prayer cycle for interested members of the forum?
also big-ups (ese pupo) to baba falokun who has been my greatest teacher in ifa over the past few years. also chief fama.
also on another note - anyone interested in an afrakan spiritualist perspective on the 2012 issue and the accompanying issues of secret government, new world disorder etc and ifa as the solution and new paradigm for a fourth density quantum evolution of humanity? if so is there somewhere appropriate for such discussions n the forum you can direct me to?
hope y'all will be able to work with this seeker in a progressive and elevating path,
ire o

Welcome my friend!
I started this thread as you probably read to meet other ifa practicioners and do all those things you mention, so of course we can do it! ase. prayer cycle is so important but always hard to accomplish as you know. I know Oyotunji is a great place, may Olodumare bless that ground forever, but they do seem to be somewhat closed to returning to source, although last year someone from there did approach Falokun. Was that u? I know antoehr website or two were what you are looking for is getting od the ground. i have been to the village, i live about 5 hours from there. I look forward to further dialogue, my brother. and please feel free to post Odu that you can add and your own wisdom! the Odu we are discussing right now is a great one. i will get back to you with the websites. i gotta go.

aboru aboye

awo dino

03-09-2010, 07:54 PM

sup bro Ilari Oba,
one site you might be interested in is
darkorbs.ning.com
another is
evolution2012.webs.com
see you there!

ire

ILARI OBA

03-09-2010, 11:05 PM

aboru aboye. many thinks. yeh it was me; i've been studying with awo falokun over past 2-3 years - lots of lessons in humility breaking the ethnocentric chauvinsitic nationalism and taking it to a transcendent level. being ilari of the new oba i've been in position to observe a lot of stuff over past few years.
seems we may have reproduced some aspects of what awo falokun calls the fascist model of ifa and there is a holding on to structruers of thot that are now bases of power but this will die in time as certain hands are no longer able to hold on to reigns of power so i see great opportunity for the future.
seems to me that tunji is stagnating but that is also part of cycle of growth - it is in a end phase of an old order and old structures will inevitably break down in time. there are a few youth with the vision but they also need the sort of knowledge awo falokun and yourself are bringing - and the challenge of transformation by seeing a new paradigm in effect that makes the oild one obsolete. for example tunji has no ifa grove or temple but the ifa elders do look forward to making this happen in time with the input of ifa elders from home.
also there are one or two progressive and visionary elders who acknowledge the validity of falokun after years of exclusion altho there is no effort to outreach. i happen to be a bridge person it seems.
perhaps this can be a start of something great. tunji is a work in progress but needs much healing and transxformative work so your contact inspires me to return later this year (am now in florida visiting my parents and expect to return later this year). seems to me that new oba could perhaps use the expansion of returning to source; oba there needs new blood, needs strong men of good character to support him; theres folks from home want to come to oyotunji lotta work is needed to make this happen.
i am so glad to make your acquaintance; i was impressed favorably when i say your posts on awo falokun's site so i am really glad you are a "brother" (would appreciate u anyway this just makes it sweeter).
perhaps this is why ancient ancestors sent me there years ago. please lets keep in touch and see if we can move forward for the sake of the holy effort our elders and ancestors here made to even make a place like oyotunji possible. i always believed they wanted us to cross the bridge made by lukumi and diaspora tradition to return to source instead of remaining stuck en route and believing that its a done deal. many thanks again and look forward to further interaction. btw if you know of any other kindred spirits please hook me up, this lone wolf stuff is kinda rough and as awo falokun teaches us, ifa is about collective prayer and elevation of family.
peace and blessings.

awo dino

03-10-2010, 07:58 AM

Brother Ilari, I think we met than last year in Gainesville you came down with bro's Ade and Owusu? You guys dropped by my school?

I think it would be a great project to rebuild Oyotunji as you said , Everything's cyclical. Death of the original creators of Oyotunji and now in transformation of course leading to the inevitable rebirth at a higher level of consciousness. Oyotunji was begun under the banner of Black Nationalism, it always had that political vibe, right? So that served its purpose of course may Oba be sitting in council at the feet of Olodumare for his great vision. I am sure he is. So now the circle of consciuosness is reborn, larger and wiser. things are moving slower than I had expected, but it is difficult with so little support. I would be honored to be a part of making Oyotunji THE place in the U.S.
Before when i visited (been like three times) i always felt a little bit uncomfortable because of the unwritten black only rule. So this brings up another difficult situation. I would hate to see white people there, but Latinos like me, yes. But this is so difficult. If we can accept awo Falokun, Pierre Verger and the one or two whites that have really internalized Ifa and metamorphosed, do we accept all whites? I am at a complete loss on this point. Same with Latinos, you and I both know many Cubans, PR's etc. are fracist mofo's and yet practice Ifa/Orisa. Regarding the fascist model, yes the religion in the U.S. has become dogmatic, the anti-thesis of Ifa. Like Falokun said the other day we need to get rid of the ooo weee spooky and bring Ifa to a higher level. All the back and forth about proper ritual, who got a better initiation is ridiculous. Dogma is enemy number one.
So you sisters and brothers at Oyotunji got your work cut out for you, to say the least. My homeys Ade and Yaw Owusu are in Charleston; they are OG Oyotunji brothers, I know Yaw was talking to y'all about teaching blacksmithing. Keep me posted and let me know how I can help Oyotunji through this period of transformation and rebirth.
ase

one other thing. It is telling that one of the only people doing any real teaching and exhibiting the idea of the centrality of iwa pele is a white man. We need to create a fund (like a scholarship) where a brother or sister who is found to have certain gifts and iwa pele can be sent to Yorubaland for extensive study!!!!!
This of paramount importance. Can the community rise above petty jealousies and rally behind one person to go and engage in serious study, then come back and teach us? After two or three have gone and studied for like one year, then Oyotunji becomes the place for the serious Ifa/Orisa practicioner, It is an investment!
ase

aboru aboye
ire gbogbo

aboru aboye. many thinks. yeh it was me; i've been studying with awo falokun over past 2-3 years - lots of lessons in humility breaking the ethnocentric chauvinsitic nationalism and taking it to a transcendent level. being ilari of the new oba i've been in position to observe a lot of stuff over past few years.
seems we may have reproduced some aspects of what awo falokun calls the fascist model of ifa and there is a holding on to structruers of thot that are now bases of power but this will die in time as certain hands are no longer able to hold on to reigns of power so i see great opportunity for the future.
seems to me that tunji is stagnating but that is also part of cycle of growth - it is in a end phase of an old order and old structures will inevitably break down in time. there are a few youth with the vision but they also need the sort of knowledge awo falokun and yourself are bringing - and the challenge of transformation by seeing a new paradigm in effect that makes the oild one obsolete. for example tunji has no ifa grove or temple but the ifa elders do look forward to making this happen in time with the input of ifa elders from home.
also there are one or two progressive and visionary elders who acknowledge the validity of falokun after years of exclusion altho there is no effort to outreach. i happen to be a bridge person it seems.
perhaps this can be a start of something great. tunji is a work in progress but needs much healing and transxformative work so your contact inspires me to return later this year (am now in florida visiting my parents and expect to return later this year). seems to me that new oba could perhaps use the expansion of returning to source; oba there needs new blood, needs strong men of good character to support him; theres folks from home want to come to oyotunji lotta work is needed to make this happen.
i am so glad to make your acquaintance; i was impressed favorably when i say your posts on awo falokun's site so i am really glad you are a "brother" (would appreciate u anyway this just makes it sweeter).
perhaps this is why ancient ancestors sent me there years ago. please lets keep in touch and see if we can move forward for the sake of the holy effort our elders and ancestors here made to even make a place like oyotunji possible. i always believed they wanted us to cross the bridge made by lukumi and diaspora tradition to return to source instead of remaining stuck en route and believing that its a done deal. many thanks again and look forward to further interaction. btw if you know of any other kindred spirits please hook me up, this lone wolf stuff is kinda rough and as awo falokun teaches us, ifa is about collective prayer and elevation of family.
peace and blessings.

awo dino

03-10-2010, 10:13 AM

Irete'Tura

Determination leads to mystic vision. Stubborness leads to self deception. These are the options for the person for whom this Odu is cast. This Odu speaks to the need of spiritual protection. Difficulties in one's situation due to resistance to understanding self and world. If person is ill, the cure is in this Odu.

Igede (incantation) Irete'Tura

Iku (death) does not know an awo
Orun does not know a physician
Iku killed Olamba and worried the
King of Ejio extensively
It killed Eji-Ogogo-Agbebikopon wola
The wind at the right side
is troubling the coconut leaf violently
The wind at the left side
is troubling the coconut leaf violently
Ifa was cast for Orunmila Agbonniregun
Who was going to make Iku an Ifa man
He chose Ago (excuse) to be a watchman
The Iku that would have killed awo today
give way, give way
Awo is going, give way, give way
ase

This Igede can be used when someone is ill. The Odu is marked on the opon and placed near the head of the sick person, and then the rectation is done by all present. The name of the person is used instead of awo.

Iwure Irete'Tura

Iwure are chants sung in front of our shrine. Athe end of the chant we say ASE! three times and finish with TO! (toe). "Ase" is like, "so be it," and "to" finalizes and gives impetus to our prayers. Iwure are dependent on ofo ase - the power of the word. It is believed that the tongue is sacred, for it produces the words. So we usually amplify the ofo ase with sacred substances, like kola nut, bitter kola, palm oil, atare pepper, etc. and spray it one Esu before we begin chanting.
This iwure from Irete Otura is for prosperity

Life is eternal
baby fresh skin
the stream flows rapidly
the brook spurts in twinkles
cast Ifa for them in my Orun, your Orun (invisble realm of the ancestors)
divined same for them in my ela (life)
You people of my Orun, your Orun and you of my ela
Ifa says when one awakens
one should greet (say good morning)
not greeting connotes enmity
Ifa I wake up today and greet you aboru (may offering be accepted)
Ope Agunka (sacred palm tree - Orunmila),
I wake up today and greet you Aboye (may offering give long life)
Ifa, I awaken today and greet you abo sise (may prayer manifest)
Ifa good morning to you today
please sweeten my life
Ope Agunka, you wake up fine today
Ifa, you awaken, the tiger that makes the war front deadly
Ifa, you awaken good today, omo Olire
Ifa, you wake up strong
Ifa, owner of plenty of palm oil who does noy eat adin,
you wake up good today
Ifa, owner of plenty of meat who does not eat bones,
you wake up good today
Ifa, you wake up good today, Olokun
beat me on my arm and make me step on Segi beads
(tap me on the arm and make me rich)
Ifa, barapetu, it is he who is quick to pluck the okra
first that will be quick to pluck the garden eggs
Ifa, you wake up good today, it is he who is quick
to pluck the garden egg, that will be quick
to pluck ororo from the sofinni tree
Ifa, please don't let it be long before you bless me
Ifa, don't let it be long before you make me prosperous
Because da monito herb never postpones its effectiveness
Ifa, don't let me run out of money before blessing me
because there is never an end to eru(sacrifice) making
My luck has become like that of efun (white chalk) now
good people, come from afar to patronize me, good people
you should come and make me rich with your money
good people, come from afar to patronize me, good people
you should come and make me rich with your wealth
good people, come from afar to patronize me, good people
Ifa, if I offend you, kindly forgive me
200 is the leaves of orijin (forgiveness herb)
forgive me my mistakes
200 is the leaves of orijin
Because when rooster crows at dawn the crowing
helps lost people to find their way back to the village
good people, come from afar to shower me with your money,
good people
Esekan Ola (Irete Otura), Ifa says he will make me rich
in my life, Esekan Ola, Orunmila says he will make me rich
Esekan Ola

ase, ase, ase o!
one can add whatever prayers one wants to, finalizing with , "To!"

For this Iwure in Yoruba, please contact me.

awo dino

03-11-2010, 12:31 PM

Osa Ogunda
Gidigidi - Buffalo Woman

In one of the posts from Ofun Ogbe was the verse and story of Ode the hunter. I mentioned that the same story is found in another verse in which there is only one wife and it is Oya. I finally remembered which Odu had the Oya version. Osa Ogunda. Duh. Osa is Oya’s Odu and of course Ogunda is Ogun’s Odu. The hunter in this version is Ogun, who was married to Oya before she ran off with Sango. But that’s a story for another day. This is just one facet of Oya, the only “hot” female Orisa.

A-ja-tu-eruku efon
To fight and stir up dust like Buffalo (Efon)
a da fun ol’ode
Cast Ifa for the-one-who-is-hunter (Ode)
They said that Ode should make ebo so that he would find a wife to marry during that year. Ode made ebo of two roosters, two hens, maize beer and money. He also made food offerings (adimu) to his Ori. “We will find some yam cuttings (yam is used extensively in ritual, especially the cuttings), and we will pound yam loaf with them and offer them to our Ori.” Ode made the offering.
One day Ode went to the farm. When he climbed to his lookout platform, he saw a Gidigidi (praise name for Buffalo). But when he took aim, the gidigidi turned into a beautiful red-bone woman. When she finished taking off her hide, Ode watched where she put it. He saw her hide it behind a tree; she did not see him. Ode put the hide in his bag and followed the beautiful red-hued woman. She went to the market. When they got to the market Ode approached her, greeted her, and told her he came to market seeking her. This gidigidi that had turned into a woman asked, “Is something wrong?” Ode answered that he wanted to marry her. Gidigidi said that she wasn’t going to marry anyone. After the third time Ode asked, gidigidi asked him if he had seen anything behind her (did he know something about her past). Ode replied that yes he had. She said, “What did you see behind me?” Ode told her that she should come with him, and he would show her what he had seen behind her.
When they got outside the market, the hunter pulled out her hide and showed it to her. When she saw that he had her hide, she agreed to marry him. So she went back to the market and gathered her goods and went with him. But on the way, she told Ode that he must not speak a word of this to anyone. He agreed, and she became his wife and they lived together in his house.
She began to bear children for Ode, but Ode’s first wife always teased Ode about her; where they had met, what village was she from, etc. He told her that she was the child of a woman that came to the farm to buy meat from him, but this did not satisfy the first wife. She asked if she came from this town or that town. Ode told her she was from a different town, but this did not satisfy the senior wife, and she began to ask around. During this time, Gidigidi woman bore her first and second child. The first wife went to the hunter’s elder brother and discussed the matter with him. Ode’s elder brother took him out and gave him lots of palm wine to drink. When he was good and drunk, the elder brother pried him about his second wife. Ode told him she was a Gidigidi, and the rest of the story. Ode’s elder brother then went and told Ode’s first wife everything that Ode had told him.
The next day, Ode went to the farm. Two days later, while he was at the farm, his first wife took a log and struck it against the ground to break it (it is taboo to break wood in this way in a hunter’s house). The Gidigidi woman asked her if Ode had not warned her this was taboo. Then the senior wife answered with contempt, “Take yourself and go away, Wayi (an exclamation of great contempt)! You are both a human being and an animal! Eat and drink, your hide is in the storehouse.” When Gidigidi woman heard this, she said, “Ha!” and she kept quiet. She got ready and went to the storehouse and retrieved her hide from where the hunter had hidden it. She brought it out, and it was dried up, so she drew some water and put the hide in the water for awhile. When it was ready, she got into it, and she had horns on her head. Then she ran at the senior wife, butted her and killed her. When she had butted and killed the senior wife, she pulled off one of her horns, and started towards the farm. When Ode saw her coming, he knew that wood had been broken against the ground in his house. When she went to butt him, Ode said she must not butt him, he said:

Loaf of yam cuttings and pot of maize beer
You cut weeds and cover me
You heap honor upon me

(notice in this chant are mentioned the elements of Ode’s ebo)
Gidigidi woman asked Ode how it was that the senior wife had known about her. He told her how his brother had gotten him very drunk on palm wine and pried the information out of him. She said, “It’s all right.” She said she wouldn’t kill him, but that he should go home and that whenever her children should want to perform their annual festival, he should make ebo with them to the horn that she had pulled off and left at home as a remembrance of her, and also when they might want to propitiate their Ori. From that time on, her children (omo Oya) have continued to sacrifice to the horn when they perform their annual festival. Those that sacrifice to water buffalo horns in this way are the ones that we call omo Efon [eh fun] (children of Buffalo) to this very day.
ase

( This is why worshippers of Oya, the Gidigidi (Efon) woman have a water buffalo horn on their altars and make ebo to the horn. Also why Oya has the praise name Yansan.

Ifa says he sees the blessing of a woman for this person, but that ebo should be made lest the woman die when her children reach two in number; Lest she die and her senior wife die with her; Lest her husband bring illness home from the farm; and lest he die and it be said that his wife has taken him away to Orun. This person should be careful not to reveal secrets regarding something we want to accomplish, lest through this our secrets be made public.
ase

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