African Traditional Religion : Odu Ifa discussion

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
 

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