OGUN (Ogu, Ogoun and Ogum)

Oriki

Ogun awo, Olumaki, alase ajuba
Ogun ni jo ti ma lana lati ode
Ogun oni're onile kangun-dangun ode Orun, egbe lehin
Pa san bo pon ao lana to
Imo kimo 'bora, egbe lehin a nle a benge logbe

Ogun, chief of strength, owner of power, I salute you
Ogun dances outside to the open road
Ogun, owner of good fortune, owner of many houses in the realm of the ancestors, help those who journey
Remove the obstructions from our path
Wisdom of the warrior spirit, guide us on our spiritual journey with strength
ase

Homage to Ogun, the bleeding of the flesh wound
Homage to Otarigidi, Ogun's Godmother
Homage to Omobowu and Ewiri-Maje, Ogun's wives
ase

OGUN is primal energy. The word Ogun, with the appropriate tonal changes, can be translated to mean war, inheritance, medicine and perspiration. Ogun is that force of nature that keeps matter in motion. Once god gives a being life, it is Ogun who sustains that organism. Ogun is the sustainment of life. Without Ogun, the universe, as we know it, would not exist. He controls one quarter of the universe and although he cannot exist of himself, he is so important in the scheme of things, that all of the ORISHA are dependent on him for their existence. Ogun is one of the oldest of Orisa in the Yoruba pantheon. Ogun's symbol is the knife. It is because of this that a major contradiction arises. Ogun eats first, because the knife is the first thing to taste blood in any sacrifice. It is said that ESU/LEGBA must eat first, and in ritual feasts and bloodless offerings, he is presented his food first. However, in blood offerings it is Ogun, the only one allowed to take a life, who eats first, and it is because of him that the other Orisa can be fed blood. Although Ogun lives in iron, and one of his symbols is iron, his essence, energy, existed long before iron was created.
Ogun is the father of metamorphosis, because with his great strength and with the aid of intense heat, he transforms carbon into diamonds, sandstone into marbles, and marble into gneiss. The cauldron is symbolic of a womb, a mine, the primordial abyss, and the tools which kept inside it are used by Ogun to fashion or shape whatever potential riches are inside.
Ogun is the God of War, Energy and Metal. Ogun keeps matter in motion. Ogun is the sustainer of life. Ogun lives in the knife, and with it, clears a path for man. Ogun is the force within your computer. Ogun is technology. Ogun is the force of gravity, the force of attraction. Ogun represents the tools that shape man, bringing out a person's potential, enhancing one's life. Ogun controls life and death. Ogun is our heart beat and the final contraction during birth. Ogun is auto accidents and gun wounds. Ogun is the warrior, hunter and farmer. Ogun is the God of loyalty and life-long friendships. Ogun is the master of secrets, skills, crafts, professions and creations. In Cuba he is Saint Peter. In Brazil he is Saint George. Ogun clears obstacles that get in the way of spiritual growth.
The main tools of Ogun are the anvil, which signifies the earth's ability to transform man. the shovel, which is used fir digging into one's potential;the machete, which is used to clear path's and to protect; The rake, which is used to gather and smooth rough area's of the self; the hoe, which is used to cultivate one's potential; The hammer, which is used to bend or shape one's faculties; and the pick, which is used to pierce or penetrate the hardened areas of the self. the implements are gifts of Ogun which he uses to help a person through life. Ogun's favorite animal is the dog. Ogun likes all dogs but his favorite is the black dog. He favors it because of its faithful and devoted, because of the way it hunts. The dog is known as man's best friend. Ogun represents all occupations in which cutting instruments are used. Ogun is called upon to remove the obstacles in our path. Ogun helped the divinities to survive in their initial settlement on earth and to effect harmony among themselves as they struggled with new and unforeseen circumstances. Ogun is the Orisa of barbers, doctors, butchers, etc., any occupation that uses knives or blades, or iron tools.

OGUN Oni' re ni je aj'a,
OGUN ikola a je `gbin,
OGUN gbena-gbena`oje igi ni i je!
pa si'le ps s'oko.
Laka aiye OGUN ko laso,
moriwo l'aso OGUN.
Ire kii se ile OGUN,
emu lo ya mu ni'be.

OGUN, the owner of Ire, eats dog,
OGUN of circumcision, eats snail,
OGUN of carvers, saps the juice of trees!
He kills in the house and kills on the farm.
He who covers the world, OGUN had no cloth,
Palm frond is the cloth of OGUN.
Ire is not the home of OGUN,
he just stopped there to drink palm wine.
ase

Ogun has character, personality and status. He is not afraid to be himself. Like iron, he is rigid, self assured, and unyielding. Because he is untiring, deliberate and focused, he accomplishes all that he sets out to do. He is strength, but used creatively. Ogun is very creative. Children of Ogun, when trying to figure out how to accomplish something will always think of the physical first. They like to use their hands and their strength. Others marvel at the untiring energy of his children. Ogun sees and makes his own way. He is economy in action; no wasted motion, catch only what you are going to eat. Ogun is the champion of laborers everywhere, the first union boss.
As the "owner of all iron," Ogun provides the tools which are essential to creating civilization. Ogun is evolutionary energy. He is technology. Like all the Orisa, Ogun has two opposing attributes which seem in conflict, but are actually two sides of the same coin (create and destroy).
In another post, I told the story of Ogun killing an entire village, and his subsequent move to the bush. This story speaks to his capacity for destruction and unrestrained bloodlust. There is another itan that tells of how at the beginning of creation the Orisa came upon impenetrable brush. Ogun cut a path through the bush. This story speaks to Ogun as the mover of things, evolution, progress. We pray to Ogun to remove obstacles from our paths, both spiritual and material. It also speaks to his life as an outcast.

Ojo Ogun
Si lo, si lo, silo ni ma se aye
Dugbe dugbe a gba ode oorun keke
Ipe npe ju a si kun fe je
Paranganda ni da fomo odo
Abiri, abihun a simu Orisa
Mo ri faaji re

On the days when Ogun is angered
There is always disaster in the world
The world is full of dead people going to heaven
The eyelashes are full of water
Tears stream down the face
A bludgeoning by Ogun causes a man’s downfall
I see and hear, I fear and respect my Orisa
I have seen your bloody merriment

Ogun is stickler for justice. Children of Ogun feel the need for justice, and find it very difficult to ignore injustice. He is truth. In Yorubaland, Ogun’s symbol, iron, is used voluntarily in courts of law for the taking of oaths by witnesses to affirm that the truth will be told (like we do with the bible). No one who believes in Orisa, would dare lie after swearing to tell the truth on Ogun. When Ifa speaks of truth, it does not mean some idealistic vision of the way things should be. Ogun searches for the truth about the way things really exist in the world.

Ogun nurtures and protects the oppressed. Ogun is an outcast and protects society’s outcasts. He makes sure that wealth is shared. He is looked to as a protector who will promptly respond to the appeals of the oppressed in there encounter with an unjust fate. He is looked to for protection within society, from injustice and without from outside enemies. However, Ogun’s hot temper makes him a dreaded figure. While he protects the innocent, the poor, victims of military attack, he inflicts pain on others; the deceitful, the rich who don’t share, and one’s enemies in warfare. Ogun is a solitary figure who lives alone in the forest. Ogun’s undergarments are red, signifying his furious nature, but on top of this he wears Mariwo, palm fronds. Palm fronds have supernatural connotations, and “soften” Ogun’s image. They symbolize cool, restrained behavior.

I pay homage to Ogun Lakaaye, a divinity worthy of worship
Ogun, who had two very sharp cutlasses, sharp as fire
He used one for clearing an area for making a farm in the forest
The other he used to cut a path through the forest from one place to another
The type of clothing that Ogun wore,
On the day he made his descent from the hill to the plain,
I know very well
He wore a flame red coverlet over a blood red tunic

Mariwo yeyeye Ogun aso; Alagba de o
Swirling palm fronds are Ogun’s garment; The Honored One arrives

Ogun as the god of iron is most interestingly seen in the elaborate ritual attending the establishment of a smelter. The smelter constitutes a shrine to Ogun, and its flames are sacred. In the powder that ignites the furnace, the smelters mark the Odu that incarnates Ogun – Ogunda Irete. Ogun’s Odu talks of victory, and success in the face of danger, which speak to the occupation of a smelter who strives to be victorious in creating quality iron, while playing with fire. The smelter straddles the furnace and sacrifices a rooster while chanting invocations, pours the blood over the Odu that was marked in the powder while igniting the furnace and chanting all the secret names of fire. He then spits what he has been chewing; ataare pepper and kolanut on the fire as further chants are said. The chewing of ataare pepper and kolanut activate or fortify “ofo ase” the power of the word. In the saliva of the smelter is his essence, connecting his ase with the Orisa. Through the smelter ritual, humans shape, control and change raw power into socially useful power, reliving the triumph and tragedy of Ogun.

Iba Ogun, Oniporin Aye’
Iba Ogun, Oniporin Orun
Iba Agbaagba me ta iporin
Igba iwa se
Ogun da kete ni popo
O rawo agada ibeje ibeje
Ina giri giri ninu ada
Oorun giri giri oke
Ina sunsu ari je
Oorun sunsu asun lolubo
Ina giri giri inu ada
Akuko rebe rebe Ogun fun o ree!
Kirin o po!
Kirin o jina
Wonron, wonron, wonron!
Ase

Homage to Ogun, the iron smelter of the world
Homage to Ogun, the iron smelter of heaven
Homage to the three patriarchs, iron smelters when existence began
Ogun put on a big straw hat in an open place
He spun the sword as a warning, as a warning!
The blazing fire in the furnace
The sun shining brightly above
Fire cooks the yam so it is edible
The sun cooks the yam so it wilts (rendering it inedible)
Blazing fire in the furnace
Here is the red-red rooster which Ogun presents to you!
So let the iron be well-smelted
Let the iron be well heated
To ring well and long!

Ogun’s sacred objects

Ogun pot (iron cauldron)
With seven tools (mentioned earlier)
And Ogun stone
Ogun’s ileke (bead necklace). Ogun’s ileke is a good example of how ideas and objects crossed over the Atlantic and were in many cases altered and then find there way back to Afrika and alter the original source. Ogun;s beads were red in Yorubaland, but became black and green in the Diaspora. Now, if you get his beads in Afrika, they are black and green.
Extra altar items as one chooses:
Three railroad ties
Iron cutlass
Slag from a blacksmith’s shop
Anvil
Rifle
Bomb casing
Any iron artifacts

Ogun’s foods

For offerings Ogun eats gin, rum, nuts, snail, cola nuts, orogbo, corn, roasted yam, and cooked beans with hot peppers. He loves palm oil and palm wine.
Some of Ogun’s herbs ( used for cooling him down) are odundun and rinrin. In the Diaspora we also use purple basil, cana santa, pata de gallina, yerba de sangre, yerba mora, pegojo, hueso de gallo, adormidera, siempreviva, anamu, romerillo, amanza guapo, , palo manaju, ebano, quita maldicion, salvadera (you can translate to English using an online translator).

What are the subtle and major differences in which Eshu removes obstacles and Ogun removing them?

wazup brother rasembi aunk,
I hope you're day is going well. Esu opens the door; he doesn't remove obstacles per se. Esu opens the door to your transformation. Ogun then helps you overcome obstacles that might stand in the way of your transformation. Such obstacles usually stem from your own resistance to change. In our everyday life, Ogun can be called upon to remove mundane obstacles as well. Esu opens the door, Osoosi points the way, Ogun removes obstacles. Sango provides the sack to "walk the plank." We aspire to Obatala; wisdom.

ire

What are the subtle and major differences in which Eshu removes obstacles and Ogun removing them?

I had tears in my eyes reading this post!

Thank you for being so thorough Awo Dino in the info you provide on the orishas, and Ogun in particular. That said, can you offer any information or stories about Ogun and Oya's relationship? I would like to know the meaning of the dynamic of their forces coming together, because their relationship has always fascinated me..

Peace. Thanks again.

Greetings Awo dino!

I too Thank You for this information. I helps me overstand myself better as I AM....Abena, Omo Ogun!

It is interesting to me that having come forth on Tuesday and in the Akan tradition, this means also being a "Warrior Spirit". Having had a reading done by a Babalawo, it was revealed that I am Daughter of Ogun. It's no wonder I AM that I AM and that others seem to fear me, run away adn ask me to sorta 'temper my self'...tone down so tho speak.

I have such an energy and passionate fiyah for JUSTICE and HEALING self. I work daily assisting others in seeing themselves clearly so they can 'walk the talk' they speak of..aiding them in clearing a path to do so. I just call it ..."cleaning up the ish" in their lives....

Also, on my trip to Ghana this summer, I had occasion to participate in several Spiritual ceremonies...Abosoms I think they were/are called. During one, the priestess had a sword and allowed us who participated to hold it. When it was my turn, I don't know what happened yet, I know they had to fight to get it back from me. Before I left Ghana, I made sure to purchase one for myself.:em2300:

My great niece who is 6 y.o. visited the house this past weekend. She saw my sword and I had to fight to get it from her. Mayhap SHE is also Omo Ogun!

anywho...I just heard so much on myself in this post so thanks again for sharing!


M.E.
:hearts2:

Hey we gonna have to start an omo Ogun club! I thank y'all for your kind words. I am humbled that i was able to create a reaction in you. ase. I am also omo Ogun, of course.
Growing up, I always was the guy who stood up for justice. If one of my buddies started a fight, I would let them get there butts kicked if they were wrong. I fought alot, always standing up for the underdog. It was misgiuded Ogun energy. Children of Ogun are usually called upon a lot for help, but don't receive much in return. The trick for omo Ogun is to channel that incessant energy into creative pursuits. I always did everything physical possible. Football, boxing, framing (carpentry). Now, although my organs are in very good shape, my joints, etc. are messed up. Misguided Ogun energy.

I wish someone would have told me why I was this way; would have saved me a lot of problems. So that's the point here. When children are born (in Yoruba tradition), there is a ritual in which it is divined under which Orisa they are living this life. In this way, the parents can better understand their children and help them understand themselves.

ire

alaafia dino

modupe o

when I made priesthood I was crowned by Ogun and reading this thread was an honor and joy.

ire ogun

sekhemu omo ogun

alaafia dino

modupe o

when I made priesthood I was crownef by Ogun and reading this thread was an honor and joy.

ire ogun

sekhemu omo ogun

looks like we have another member!:em2300:

sister AntiAlice, I will post some info on Oya and Ogun's relationship when i get some time. haven't forgotten your request.

alafia

I had tears in my eyes reading this post!

Thank you for being so thorough Awo Dino in the info you provide on the orishas, and Ogun in particular. That said, can you offer any information or stories about Ogun and Oya's relationship? I would like to know the meaning of the dynamic of their forces coming together, because their relationship has always fascinated me..

Peace. Thanks again.

There are several patakis surrounding Oya and Ogun. Here is one of them

We know that Oya was married two times. Once to Ogun and then to Sango. At first the marriage between Oya and Ogun was going well. That Oya helped Ogun heat and cool iron in his blacksmith shop while he made weapons.

One day Ogun created two weapons with the Ase of justice in them. He gave one to Oya and told her "When you are in danger strike with it and the nature of that danger will be destroyed." Ogun kept the second weapon for himself.

Everything was going well, until Sango arrived

A God by the name of Sango
Who like so much to be "cool"
He plaited his hair like a woman
And he made holes in his ears
Where he wore gold earrings
He wore beaded gold necklaces
He wore gold bracelets
Where you find females
There you will find Sango

Sango is known as the Playboy of heaven's society, because of his knowledge about male and female sexual relationship. At the same time, Oya is so sexually attractive that Gods cannot take their eyes off her. And she too, loves to play the games in male-female relations.

One day Sango came to Ogun's shop to have some work done, and with his arrival came trouble in the paradise of Ogun and Oya's relationship.
So when Sango and Oya laid eyes on each other, the attraction was so strong that they disappeared together. Meanwhile, Ogun did not know what had happened and sent some young Gods to look for Oya. However, they returned singing:

We went to the East for Oya
Where she use to sing
But we did not find Oya
We went to the west in search in Oya
Where she use to dance
But we did not find Oya
We searched for her in the north
Where she used to eat
But we did not find Oya
We search for her in the south
Where she use to play
But we did not find Oya
We searched and searched
But could not find Oya

To Ogun this was injustice, and being the God of war that fights for justice, rushes to track down Sango and Oya. Finally he saw their love nest far deep in the forest.

Sango and Oya could see Ogun coming in the far distance. And Sango realized, though Ogun were his older brother, he is a war God, and if it came to a fight he would lose. But Oya told him she could take care of the situation, and rushed out to meet Ogun.

They came closer and closer, both had their weapon of justice in their hands, and finally coming into contact with both striking at the same time, all danger to both disappeared.

Which meant that Ogun's reason to fight disappeared. He realized that females have the right to choose. And if Oya would fight to defend Sango, he had nothing to fight for, Oya belonged to Sango by right of female choice. After which Ogun moved into the forest and remained a bachelor to this day

There are several patakis surrounding Oya and Ogun. Here is one of them

We know that Oya was married two times. Once to Ogun and then to Sango. At first the marriage between Oya and Ogun was going well. That Oya helped Ogun heat and cool iron in his blacksmith shop while he made weapons.

One day Ogun created two weapons with the Ase of justice in them. He gave one to Oya and told her "When you are in danger strike with it and the nature of that danger will be destroyed." Ogun kept the second weapon for himself.

Everything was going well, until Sango arrived

A God by the name of Sango
Who like so much to be "cool"
He plaited his hair like a woman
And he made holes in his ears
Where he wore gold earrings
He wore beaded gold necklaces
He wore gold bracelets
Where you find females
There you will find Sango

Sango is known as the Playboy of heaven's society, because of his knowledge about male and female sexual relationship. At the same time, Oya is so sexually attractive that Gods cannot take their eyes off her. And she too, loves to play the games in male-female relations.

One day Sango came to Ogun's shop to have some work done, and with his arrival came trouble in the paradise of Ogun and Oya's relationship.
So when Sango and Oya laid eyes on each other, the attraction was so strong that they disappeared together. Meanwhile, Ogun did not know what had happened and sent some young Gods to look for Oya. However, they returned singing:

We went to the East for Oya
Where she use to sing
But we did not find Oya
We went to the west in search in Oya
Where she use to dance
But we did not find Oya
We searched for her in the north
Where she used to eat
But we did not find Oya
We search for her in the south
Where she use to play
But we did not find Oya
We searched and searched
But could not find Oya

To Ogun this was injustice, and being the God of war that fights for justice, rushes to track down Sango and Oya. Finally he saw their love nest far deep in the forest.

Sango and Oya could see Ogun coming in the far distance. And Sango realized, though Ogun were his older brother, he is a war God, and if it came to a fight he would lose. But Oya told him she could take care of the situation, and rushed out to meet Ogun.

They came closer and closer, both had their weapon of justice in their hands, and finally coming into contact with both striking at the same time, all danger to both disappeared.

Which meant that Ogun's reason to fight disappeared. He realized that females have the right to choose. And if Oya would fight to defend Sango, he had nothing to fight for, Oya belonged to Sango by right of female choice. After which Ogun moved into the forest and remained a bachelor to this day


Thnk you, thank you! This is a beautiful pataki. I have heard and read the story of the Ogun-Oya-Shango love triangle many times but never in this way, with the emphasis on justice and the woman's right to choose. This puts it in a wonderful, new perspective :)

I was just speaking with a priestess last night and she was telling me it was Ogun who taught Oya how to fight and Oya became the warrior woman she is...have you heard this to be true and, if so, do you know the specific pataki that pertains to him showing her how to fight?

I've also heard that, in palo Centella and Zarabanda had a child. Is this correct? Who is that child? If Centella and Zarabanda correspond to Oya and Ogun in Palo, does this mean Oya and Ogun have a child?

Ogun has been appearing in my dreams lately...i wonder what he could be trying to tell me.

I love reading this beautiful thread about wonderful Ogun! Ashe!

Sister AntiAlice,
Remember that the Orisa are personalized in order to make them more understandable to humans. These stories are like the Hindu stories regarding their dieties; for popular consumption, for education. They are beautiful in their own right as literature. We want to understand the deeper meaning. The marriage of Oya and Ogun. Ogun as warrior Orisa and Oya is also a warrior Orisa. Unlike Osun, who will fight if needed, but warrior is not her main energy - Osun is a "cool" Orisa. But Oya is a "hot" Orisa just like Ogun and Sango. Unlike Osun, Oya is a warrior. She is the feminine aspect of the warrior. Ogun's color is red (nowadays it's green and black). Sango is red and white. Obatala is white. Ogun’s red signifies raw energy, unbridled, untamed, like Ogun. Sango is Ogun's younger brother, and although the older brother should be king, Ogun is too wild to be king. He is a loner who lives in the bush. He is called to the city only when needed (technological progress, etc.) but everyone hopes as soon as they get what they want from him, that he’ll go back to the bush, at which point everyone lets out a collective sigh of relief. That is why children of Ogun are usually called upon for advice, help, etc. but are seldom rewarded. Sango is king because he incorporates the red of Ogun – powerful, courageous warrior – with the cool wisdom of Obatala. Thus he makes a great leader. It is movement down the spectrum from red to white. Children of Obatala do not like physical labor. They like to use their brains.
So Oya begins as “married” to Ogun. She is unbridled warrior energy. Like Ogun, once you get her started she just might kill everyone – hard to control. Then she leaves Ogun for Sango. She is moving down the spectrum. As Sango’s wife, she is integral to his rulership. He cannot rule without her. This speaks to the fact that in the old days, the king could not rule without the consent of the Iyami. Sango becomes a great ruler; the people love him. But behind the scenes, it is Oya as his chief advisor, who is guiding his decisions.
In a relevant itan (Pataki), Sango has been very successful. He has engaged many enemies in war and has always been victorious, bringing prosperity to his kingdom. Then one day he is being challenged by another king. This kingdom is very powerful, so for the first time, Sango has doubts. He seeks Oya’s council. She advises him to go ahead with the war, that he will be successful like always – he is Sango! Sango loses the war, which results in the death of many of his people. Despondent, he goes into the bush and commits suicide. This part of the itan is very controversial and in Sango’s oriki you will find the line, “Sango is not dead!” Anyways, Oya follows him and finding his body is overtaken with grief and turns into the Niger river (most female Orisa turn into rivers).
Oya is also a shape shifter who wanders the bush as a water buffalo. On her altar, we would find a water buffalo horn rubbed with camwood and filled with Oya medicine – herbs, etc. Camwood is red and represents menstrual blood. Oguns pot is also rubbed with camwood, or wrapped with a red sash. Connections to Oya. Anyways, as water buffalo wandering the bush, we see in her qualities of Ogun, who also wanders the bush.

He is a loner who lives in the bush. He is called to the city only when needed (technological progress, etc.) but everyone hopes as soon as they get what they want from him, that he’ll go back to the bush, at which point everyone lets out a collective sigh of relief. That is why children of Ogun are usually called upon for advice, help, etc. but are seldom rewarded.

Sounds like the story of my life!

Yet I'm :thinking:

The 'city' is disconected and in disarray. Things need to be Reconnected and order Restored. How does this story and/or aspect of my Spirit FIT with others which appear to be equally true..like...astrology, astronomy, personality theories etc... and other Spiritual/MetaPhysical stories which I see myself embodying?

How/Where to they intersect:?: That's what I'm wondering.

Does this make sense:?:

M.E.
:hearts2:

This last post reminded me of an ese owonrin meji that relates. I posted it on the odu discussion thread. check it out.
I am not sure what you mean in your question, but I was born in April, making me Aries, who like Ogun, is a god of war. personality traits of aries are similar to those of omo Ogun. Coincidence?
Perhaps it is time for you to have a divination done to see if you are omo Ogun. and maybe shed some light on why you are dreaming about him. maybe you could use an Ogun pot.
Or maybe you just like hard headed, hard working, honest, strong men! lol:qqb015:

ire

Sounds like the story of my life!

Yet I'm :thinking:

The 'city' is disconected and in disarray. Things need to be Reconnected and order Restored. How does this story and/or aspect of my Spirit FIT with others which appear to be equally true..like...astrology, astronomy, personality theories etc... and other Spiritual/MetaPhysical stories which I see myself embodying?

How/Where to they intersect:?: That's what I'm wondering.

Does this make sense:?:

M.E.
:hearts2:

This last post reminded me of an ese owonrin meji that relates. I posted it on the odu discussion thread. check it out.
I am not sure what you mean in your question, but I was born in April, making me Aries, who like Ogun, is a god of war. personality traits of aries are similar to those of omo Ogun. Coincidence?
Perhaps it is time for you to have a divination done to see if you are omo Ogun. and maybe shed some light on why you are dreaming about him. maybe you could use an Ogun pot.
Or maybe you just like hard headed, hard working, honest, strong men! lol:qqb015:

ire

I've had a divination that said I was Omo Ogun.

I was born in January and had a recent chart done....my second

I am born on Tuesday and in the Akan tradition, symbolic of a Warrior Spirit

I've had my Spiritual IP done (with the help of MetaSaience..aka Metaverse) and this revealed some unique qualities with numerous "1's" in my address.

Doing other numerology, I have a birth number of "9"

I was born on the 19th of the month and recently read some things coming from I think, a christian perspective on the significance of the number 19.

I've participated in mental health services and am a practitioner of the same. As a result of my social/emotional background, there is significance regarding my personality.

There's more I could add, yet...this is an example of what I mean and the things I'm :thinking:

I'm wondering how all these intersect and what it means for me in terms of how it all plays out in my life.

It's just interesting putting the pieces together as I work to gain clarity about SELF and my life's purpose.


M.E.
:hearts2:

sorry sister I thought you had said you were feeling like maybe Ogun was your energy. Anyways, those are very interesting tidbits. I'm sure you will be succesful in your journey
ase

Oya's number is 9. Some feel that Oya's connection to the cemetary, death, the realm of the ancestors etc. is what the 9 nine refers to. Nine levels, or planes.


I've had a divination that said I was Omo Ogun.

I was born in January and had a recent chart done....my second

I am born on Tuesday and in the Akan tradition, symbolic of a Warrior Spirit

I've had my Spiritual IP done (with the help of MetaSaience..aka Metaverse) and this revealed some unique qualities with numerous "1's" in my address.

Doing other numerology, I have a birth number of "9"

I was born on the 19th of the month and recently read some things coming from I think, a christian perspective on the significance of the number 19.

I've participated in mental health services and am a practitioner of the same. As a result of my social/emotional background, there is significance regarding my personality.

There's more I could add, yet...this is an example of what I mean and the things I'm :thinking:

I'm wondering how all these intersect and what it means for me in terms of how it all plays out in my life.

It's just interesting putting the pieces together as I work to gain clarity about SELF and my life's purpose.


M.E.
:hearts2:

sorry sister I thought you had said you were feeling like maybe Ogun was your energy.

?? what does this mean? that "ogun is your ENERGY" vs. one being a child of Ogun??

what is Ogun's number:? just curious

I would be interesting to me for learn of the 'numbers' connected to the various Deities/Energies, there meanings or interpretations and compare those to other Spiritual interpretations.

Glad you found my "tidbits" interesting.


M.E.
:hearts2:

There once lived a beautiful princess called oya that filled the kingdom with happiness with her jovial character. Every morning she would take her tanaja and go to the river to visit her little sister oshun, who lived submerged under the waters of the river at this time.

Oya covered with salla made of 9 colors walked happily to the bank of the river where the lotuses bloomed and perfumed the air.

This morning as usual, she leaned her beautiful tanaja on her waist that gave her more of an exotic beauty. When the olorun (sun) raised high in the sky she started back to the palace. She walked on the road the wind blew her raven black hair that was a crows wing in the air.

A young warrior approached her running swiftly on the road followed by an enormous escort. It was Ogun the warrior. Upon seeing oya he was stunned by her beauty. He quickly told his servant to go to her and ask her name.

The servant ran to oya and asked her name as ordered by his master.

Again the servant returned

Oya was filling her tinaja with water, upon seeing the servant she placed the tinaja to her side and she looked at him deeply with a smile.

My master has sent me again mistress to ask if you would be his wife and share with him all the rest of his life.

Oya stopped smiling, looked at the servant seriously

Thank your master, but tell him I do not want to marry him. He will always find someone who will want to marry him. I on the other hand, I am already in love with another warrior who finds himself in far away lands. My heart only belongs to shango, and tell your master that I, Oya, feel very honored that it be that way.

The messenger returned to his master with oyas message. Ogun burst into an insane jealousy and ran towards the beautiful oya like a dog with rabies. He stopped in front of her and in a thundering voice he proclaimed "you will be mine and no one else's wife, I will kill shango."

Oya looked at him and in a voice of rage she returned

"You think you can kill the warrior shango...well he is indestructable, and even if you could this would not change my thoughts and my way of thinking". Ogun ran off into the jungle in search of shango in order to kill him

Oya with saddened face continued to fill her tinaja with water this is when she heard oshun's voice

"Oya don't worry, shango is indestructable neither Ogun or anyone can finish him

?? what does this mean? that "ogun is your ENERGY" vs. one being a child of Ogun??

Semantics. In Yorubaland, Orisa were lineage specific; your family worshipped a certain Orisa. Also, Orisa were occupation specific. In the Diaspora, we don't have the social construct of lineage, so we have a divination done to find which Orisa accepted our request before birth. What this means is that before birth, we laid out our objectives for this lifetime. What we wanted to do for our continued perfection, or however you want to describe it. So If the Orisa accepted your request, then you are omo of that Orisa. What that means is, you will work under that energy this lifetime. If i am omo Ogun, the energy i am under the influence of this lifetime is Ogun energy. So I have Ogun-ish personality traits, consciuosness. I will always look first to physical solutions to problems. I probably have anger issues which I wanted to confront in this life, so that might be one reason I wanted to be omo Ogun this time around - to have to deal with anger control.

what is Ogun's number:? just curious

[QUOTE=truetothecause;615450]?? what does this mean? that "ogun is your ENERGY" vs. one being a child of Ogun??

what is Ogun's number:? just curious

I would be interesting to me for learn of the 'numbers' connected to the various Deities/Energies, there meanings or interpretations and compare those to other Spiritual interpretations.

Glad you found my "tidbits" interesting.


M.E.
:hearts2:[/QUOTE

Typically when a person is called omo Ogun or Omo yemoja, omo Obatala it denotes being crowned (initiated) by the respecive deity

When someone says you have the energy of Ogun more than likely it means you have an Ogun like disposition or that his energy rest with you

His numbers are 3 and 7 and his colors are green and sometimes brown

forgot the other question. Ogun's number varies depending on geography; 3,4,7.

I just LOVE reading this thread. I ask about Ogun and Oya because I have been told on numerous occasions by a priest and by a muerto who came in possession at a misa, that I was a child of Oya/Centella and Ogun/Zarabanda was/is my father... Thanks for the patakis and breakdowns.

Hi Anti Alice,
So you've been to a misa? are you talking about puerto rican centro espiritista?
They have a little different concept with a mother and father orisa.

Hi Anti Alice,
So you've been to a misa? are you talking about puerto rican centro espiritista?
They have a little different concept with a mother and father orisa.


Yes, it was an "espiritista" style misa, i guess. Actually, I wouldn't know how traditionally accurate the misa was that I went to because the priest whose ile it was I later found out to have been very inaccurate in many of their actions and apparently had no real training as a priest. So, who knows?

there were no puerto ricans in the Ile, I should note. The priest was supposed to have been African-based, so, from what I heard from other priests, shouldn't have even been trying to have a misa in the first place. But who am I to form an opinion? This is just from other priests' opinions.

In the P.R. style misa, the head of the "church" is not a priest. He is a medium and a healer with (hopefully) extensive experience. He sits at the head of the table with the female mediums. he helps keep things under control. He can instantly tell when a spirit is an imposter or who it says it is. He does healings also. He is not a santero, but they will sometimes communicate with Orisa. But the coolest aspect are the women mediums. You never know when they are going to communicate with one of your ancestors.

there were no puerto ricans in the Ile, I should note. The priest was supposed to have been African-based, so, from what I heard from other priests, shouldn't have even been trying to have a misa in the first place. But who am I to form an opinion? This is just from other priests' opinions.

In the P.R. style misa, the head of the "church" is not a priest. He is a medium and a healer with (hopefully) extensive experience. He sits at the head of the table with the female mediums. he helps keep things under control. He can instantly tell when a spirit is an imposter or who it says it is. He does healings also. He is not a santero, but they will sometimes communicate with Orisa. But the coolest aspect are the women mediums. You never know when they are going to communicate with one of your ancestors.


Yeah it didn't work exactly that way at the "misa" I went to...The priest sat at the head of the table with different people that were chosen randomly each time. Different people passed spirits through provocation, not any experienced mediums.

Ogun Alagwede:

This Ogun is the Oldest. He is the Ogun that knows the secrets of forging metals. This path of Ogun is hard working and he does not rest until he gets the job done. When Alagwade comes down he mimics the act of forging the metal on top of his anvil.

Ogun Arere:

This Ogun knows the secret of metal. He is a warrior and cuts through the tall grasses to conquer what needs to be conquered. Accompanied by Ochoosi and Elegua to look for game to hunt. Arere loves to drink and battled Shango on certain occasions. He know the woods profoundly and knows its secrets.

Ogun Chibiriki:

This Ogun's rage makes him a great ferocious warrior. This path of Ogun is always in battle for his children and does not rest. Chibiriki has many machetes and knives under his belt that he uses to slice and dice at his enemies. He loves to see blood shed from his enemies. He loves to drink. It is said that when this path of Ogun comes to the land you have to be careful not to have any knives around for he will grab one and begin to make cuts on himself to show that he is in battle.

Ogun Onile:

He is one of the youngest paths of Ogun. This path loves to drink and dance in all occasions. Onile is able to run swiftly through the woods and attack his enemy without them even noticing his approach. Onile is very fast with his machete. When Onile comes to the earth, he dances and mimics the action of cutting through the tall shrubs.

Ogun Ode:

He is the path that walks with Ochoosi to bring justice and hunt to mankind. Ogun Ode is always in hunt with Ochoosi looking for game to hunt. He is very swift with his actions and he has a hard hand when it comes to justice.

Ogun Oke:

Owner of the forest. This path knows every inch of the forest. The beginning and the end alongside with every plant and animal that grows in it.

Ogun Meji:

This Ogun takes everything double. He walks around swaying machetes in both hands. He is a great warrior and is fond of battles. Everything you give him should be in doube forms. You just cant give him 1 machete you must give him two.

Ogun Alada:

This path is said to be one that fights alongside Yemoya when she is at her warrior stage.

Ase

Greetings brother sekhemu,
I notice you use the cuban term "pataki" and not the Yoruba term "itan."
I also notice that many of the stories you post, like this one, are Cuban versions. Were you initiated by Cubans?

aboru aboye


There once lived a beautiful princess called oya that filled the kingdom with happiness with her jovial character. Every morning she would take her tanaja and go to the river to visit her little sister oshun, who lived submerged under the waters of the river at this time.

Oya covered with salla made of 9 colors walked happily to the bank of the river where the lotuses bloomed and perfumed the air.

This morning as usual, she leaned her beautiful tanaja on her waist that gave her more of an exotic beauty. When the olorun (sun) raised high in the sky she started back to the palace. She walked on the road the wind blew her raven black hair that was a crows wing in the air.

A young warrior approached her running swiftly on the road followed by an enormous escort. It was Ogun the warrior. Upon seeing oya he was stunned by her beauty. He quickly told his servant to go to her and ask her name.

The servant ran to oya and asked her name as ordered by his master.

Again the servant returned

Oya was filling her tinaja with water, upon seeing the servant she placed the tinaja to her side and she looked at him deeply with a smile.

My master has sent me again mistress to ask if you would be his wife and share with him all the rest of his life.

Oya stopped smiling, looked at the servant seriously

Thank your master, but tell him I do not want to marry him. He will always find someone who will want to marry him. I on the other hand, I am already in love with another warrior who finds himself in far away lands. My heart only belongs to shango, and tell your master that I, Oya, feel very honored that it be that way.

The messenger returned to his master with oyas message. Ogun burst into an insane jealousy and ran towards the beautiful oya like a dog with rabies. He stopped in front of her and in a thundering voice he proclaimed "you will be mine and no one else's wife, I will kill shango."

Oya looked at him and in a voice of rage she returned

"You think you can kill the warrior shango...well he is indestructable, and even if you could this would not change my thoughts and my way of thinking". Ogun ran off into the jungle in search of shango in order to kill him

Oya with saddened face continued to fill her tinaja with water this is when she heard oshun's voice

"Oya don't worry, shango is indestructable neither Ogun or anyone can finish him

wazup brother rasembi aunk,
I hope you're day is going well. Esu opens the door; he doesn't remove obstacles per se. Esu opens the door to your transformation. Ogun then helps you overcome obstacles that might stand in the way of your transformation. Such obstacles usually stem from your own resistance to change. In our everyday life, Ogun can be called upon to remove mundane obstacles as well. Esu opens the door, Osoosi points the way, Ogun removes obstacles. Sango provides the sack to "walk the plank." We aspire to Obatala; wisdom.

ire

This is deep, because I seldom come across anyone that acknowledge Osoosi.

Why is this?

Could be several factors. Perhaps More Yoruba that were caught in the web of the slave trade came from Ogun areas. Perhaps there were more Ogun worshippers than Osoosi ones in Africa at the time. Perhaps, since Osoosi is a hunter and Ogun a hunter, Ogun was the more popular hunter. For example, in the Ogun pot we keep an Osoosi. So many figure they don't need an Osoosi pot. Perhaps the slaves of the carribean and brazil, turned to warrior Orisa like Sango and Ogun because of their situation. Remember ogun is the protector of the outcast, the poor and the powerless. Osoosi is more related to healing.
But Osoosi, symbolized by the bow and arrow, shows us the quickest path from a to z. the quickest path to destiny, elevation, etc. he "shoots straight."

This is deep, because I seldom come across anyone that acknowledge Osoosi.

Why is this?

O.K., you are coming from within the Cuban manifestation of the Yoruba religion. I wasn't sure. It doesn't matter to me personally, but there are some differences in interpretation between cuban Lucumi and Yoruba. Cubans have different paths or "caminos" for Orisa. In Yorubaland, Onile is the spirit of the earth and is the female aspect of Ogun. Like Oya is the female aspect of Sango, etc.
are you sure you got it correct that Ogun Alagwede is the oldest (in the Lucumi system)? Forging metal is a relatively new technology.

alafia


Ogun Alagwede:

This Ogun is the Oldest. He is the Ogun that knows the secrets of forging metals. This path of Ogun is hard working and he does not rest until he gets the job done. When Alagwade comes down he mimics the act of forging the metal on top of his anvil.

Ogun Arere:

This Ogun knows the secret of metal. He is a warrior and cuts through the tall grasses to conquer what needs to be conquered. Accompanied by Ochoosi and Elegua to look for game to hunt. Arere loves to drink and battled Shango on certain occasions. He know the woods profoundly and knows its secrets.

Ogun Chibiriki:

This Ogun's rage makes him a great ferocious warrior. This path of Ogun is always in battle for his children and does not rest. Chibiriki has many machetes and knives under his belt that he uses to slice and dice at his enemies. He loves to see blood shed from his enemies. He loves to drink. It is said that when this path of Ogun comes to the land you have to be careful not to have any knives around for he will grab one and begin to make cuts on himself to show that he is in battle.

Ogun Onile:

He is one of the youngest paths of Ogun. This path loves to drink and dance in all occasions. Onile is able to run swiftly through the woods and attack his enemy without them even noticing his approach. Onile is very fast with his machete. When Onile comes to the earth, he dances and mimics the action of cutting through the tall shrubs.

Ogun Ode:

He is the path that walks with Ochoosi to bring justice and hunt to mankind. Ogun Ode is always in hunt with Ochoosi looking for game to hunt. He is very swift with his actions and he has a hard hand when it comes to justice.

Ogun Oke:

Owner of the forest. This path knows every inch of the forest. The beginning and the end alongside with every plant and animal that grows in it.

Ogun Meji:

This Ogun takes everything double. He walks around swaying machetes in both hands. He is a great warrior and is fond of battles. Everything you give him should be in doube forms. You just cant give him 1 machete you must give him two.

Ogun Alada:

This path is said to be one that fights alongside Yemoya when she is at her warrior stage.

Ase

Could be several factors. Perhaps More Yoruba that were caught in the web of the slave trade came from Ogun areas. Perhaps there were more Ogun worshippers than Osoosi ones in Africa at the time. Perhaps, since Osoosi is a hunter and Ogun a hunter, Ogun was the more popular hunter. For example, in the Ogun pot we keep an Osoosi. So many figure they don't need an Osoosi pot. Perhaps the slaves of the carribean and brazil, turned to warrior Orisa like Sango and Ogun because of their situation. Remember ogun is the protector of the outcast, the poor and the powerless. Osoosi is more related to healing.
But Osoosi, symbolized by the bow and arrow, shows us the quickest path from a to z. the quickest path to destiny, elevation, etc. he "shoots straight."


Very insightful indeed. Thank you for this information. I didn't know this.

I'm in training with Ausar Auset, but was introduced in my quest for African truth through Yoruba, however, the person that trained me didn't do so in the right light and caused a lot of problems for me understanding, therefore it's amazing to me how God and the ancestors find a way to provide the truth through all mediums.

So, and correct me if I'm wrong but in Kemet Osoosi, would correlate with the Deity of Maat being that Ogun correlates with Herukhuti.

This is deep!!!!!!!!!!!!!!! :bullseye:

As you can tell I am very hungry to learn

Greetings brother sekhemu,
I notice you use the cuban term "pataki" and not the Yoruba term "itan."
I also notice that many of the stories you post, like this one, are Cuban versions. Were you initiated by Cubans?

aboru aboye

No brotha my initiator and oloye was crowned in Ifa. My use of cuban terms et al is simply a new york thing I suppose ;)

No brotha my initiator and oloye was crowned in Ifa. My use of cuban terms et al is simply a new york thing I suppose ;)

Oh yea, I forgot you was up there. I have other Ifa friends in NY and they do the same thing. This post on the paths of Ogun however, is that not a Cuban interpretation? Or maybe your oloye mixes Cuban stuff with the Yoruba stuff? I know many AA's do this. I'm not a purist, so I'm not coming from there. Just curious. My anthropologist manifestation (lol) always comes up with these scholarly pursuits, for instance i have tried to learn how ideas left Africa, come across the Atlantic, are modified and the modifications go back and influence the original, challenging theory that assumes a one way transfer (as I've mentioned for instance with Ogun's ileke), so that sometimes we think it (the idea) is Yoruba, but it is actually Cuban or Brazilian, etc. So what then of the "purist?"
Also, we can't help but mix in some new world stuff, for instance, it is very difficult to get African ewe, so we use the Cuban ones, and of course, we can consult Ifa regarding local plants.

I have also done some comparisons of ese odu from Yoruba sources against the same ese odu in Lucumi. It seems to me that the Cuban and Brazilian ones are more dramatic, like Latinos in general. They remind me sometimes of telenovelas. They tend to elevate the conflict in odu, especially between male orisa and female orisa.
I would like to here your thoughts on these points.

ire

There is an excellent article on Ogun at:
http://www.mamiwata.com/ogun.html
This is a nice Vodoun website.

ase

hey brother Sekhemu, how you doin?

Oh yea, I forgot you was up there. I have other Ifa friends in NY and they do the same thing. This post on the paths of Ogun however, is that not a Cuban interpretation? Or maybe your oloye mixes Cuban stuff with the Yoruba stuff? I know many AA's do this. I'm not a purist, so I'm not coming from there. Just curious. My anthropologist manifestation (lol) always comes up with these scholarly pursuits, for instance i have tried to learn how ideas left Africa, come across the Atlantic, are modified and the modifications go back and influence the original, challenging theory that assumes a one way transfer (as I've mentioned for instance with Ogun's ileke), so that sometimes we think it (the idea) is Yoruba, but it is actually Cuban or Brazilian, etc. So what then of the "purist?"
Also, we can't help but mix in some new world stuff, for instance, it is very difficult to get African ewe, so we use the Cuban ones, and of course, we can consult Ifa regarding local plants.

I have also done some comparisons of ese odu from Yoruba sources against the same ese odu in Lucumi. It seems to me that the Cuban and Brazilian ones are more dramatic, like Latinos in general. They remind me sometimes of telenovelas. They tend to elevate the conflict in odu, especially between male orisa and female orisa.
I would like to here your thoughts on these points.

ire

The post on the the paths of Ogun might be from a cuban perspective. I got it from a secondary source.

I'd be the first to admit my oloye and his oluwo did learn aspects of Ifa via lukumi. And they've gone on record as saying si.

Obviously there's a large contingent of lukumi practitioners living in the NYC area, and it would be quite difficult for any AA initiate or aborisa not to come in contact with them, or be influnced by rtheir methods

That being said, here's my tale on Ifa and its relationship to lukumi and candomble

Let's say I'm an awo living in Ile Ife and I'm at home making an Ifa stew.

After finishing the stew I leave home with it and set out for Ibadan

When I reach Ibadan I set up a temple and initiate some folk there and train them on how to cook the Ifa stew

After a period of time they begin to add their local seasonings to the pot (no pun intended)

Then one day some of these priest branch out to other towns and nearby nations and repeat the process.

Years go by and some of their descendants leave home and travel overseas and repeat the process again, except this time they cook the stew using different utensils and substitute the original meats and vegetables with their 1st nation equivalents.

Over the next few hundred years a steady stream of Africans come to the new land, including a large contingent of central Africans.

The central african group brings their own ingredients to the stew.

Over the course of many years. A few of their children's children make their way back home and introduce and re-introduce old and new variations of the same stew.

So now we come to the present day. The stew is still here, only some of the chefs have been arguing about which seasoning taste the best.

My question is which one is more important, the food or the seasoning?

Beautifully said, awo Sekhemu. ase. and the pun on the pot got me to laugh, which i needed, so thanxs. My interest in differences is purely anthropological. I don't believe these differences have any bearing on efficacy.

aboru aboye



The post on the the paths of Ogun might be from a cuban perspective. I got it from a secondary source.

I'd be the first to admit my oloye and his oluwo did learn aspects of Ifa via lukumi. And they've gone on record as saying si.

Obviously there's a large contingent of lukumi practitioners living in the NYC area, and it would be quite difficult for any AA initiate or aborisa not to come in contact with them, or be influnced by rtheir methods

That being said, here's my tale on Ifa and its relationship to lukumi and candomble

Let's say I'm an awo living in Ile Ife and I'm at home making an Ifa stew.

After finishing the stew I leave home with it and set out for Ibadan

When I reach Ibadan I set up a temple and initiate some folk there and train them on how to cook the Ifa stew

After a period of time they begin to add their local seasonings to the pot (no pun intended)

Then one day some of these priest branch out to other towns and nearby nations and repeat the process.

Years go by and some of their descendants leave home and travel overseas and repeat the process again, except this time they cook the stew using different utensils and substitute the original meats and vegetables with their 1st nation equivalents.

Over the next few hundred years a steady stream of Africans come to the new land, including a large contingent of central Africans.

The central african group brings their own ingredients to the stew.

Over the course of many years. A few of their children's children make their way back home and introduce and re-introduce old and new variations of the same stew.

So now we come to the present day. The stew is still here, only some of the chefs have been arguing about which seasoning taste the best.

My question is which one is more important, the food or the seasoning?

Beautifully said, awo Sekhemu. ase. and the pun on the pot got me to laugh, which i needed, so thanxs. My interest in differences is purely anthropological. I don't believe these differences have any bearing on efficacy.

aboru aboye

Modupe awo ;)