I am starting this thread in the hopes that it will attract those who have wisdom of Odu Ifa to share. As you probably know, in traditional Ifa, there is a four day week. Every 4 days is Ifa day. And every sixteen days Awo gather to do communal prayer. Afterwards, there is recitation and discussion of Odu. It is integral to the growth of individual as well as communal knowledge of Odu. Unfortunately, here in the Diaspora, there is no community, and so the sixteenth day passes unnoticed. So my hopes are that we can post and discuss Odu, each adding what he has learned and thus increasing everyone's knowledge. As the Yoruba saying goes, "When your life gets better, my life gets better." ase.

Ifa says:
Ti a ba ji
Ogbon ni ki a ma a ko ara wa...
At every opportunity
We should impart knowledge/wisdom; we should seek knowledge and appreciate wisdom.
ase

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.

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

Aboru Aboye Abosise

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

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

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

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

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

Great Post Awo.

I agree, posting an Odu and their ese, on a weekly basis is a great idea. I'm down for that.

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

Modepe O Awo

Ase ase o ase!

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

Ekaaro awo

Ire Obatala!

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

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.

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!

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.

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

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

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

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?

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

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

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

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

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

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.

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.

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

Modupe awo

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

Ase

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.

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?

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

alaafia awo

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

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

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

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

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

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

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

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

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.

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!

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

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

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