African Traditional Religion : Ibori - praising and feeding your Ori

Discussion in 'African Traditional Religion Study Group' started by awo dino, Dec 10, 2009.

  1. awo dino

    awo dino Well-Known Member MEMBER

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    Ibori - Praising and Feeding your Ori

    Why?
    • Ori worship stimulates and increases spiritual powers such as intuition, prophecy, mental capacity and inspired decision making.
    • Ori worship is an invaluable tool in preventing and treating all forms of addiction, compulsive behavior, deep seated traumas and self concept issues
    • Ori worship is the first level of teaching ethical behavior and community values
    • We can insure that Orisa worshippers evolve spiritually by mandating correct and powerful Orisa rituals and Ori enhancing exercises.
    • All worshippers should know how to invoke (thereby strengthening) the presence of Ori through recitation of Iwure and participating in Ibori.
    • All worshippers should know how to ritually appease their own Ori.

    Ibori is a very simple, but powerful ritual that can be done to connect with your Ori while ritually cleansing and feeding it. Please note, the ritual presented below has been presented in basic form. When Ibori is performed by a priestess or priest in the religion, it often becomes a much more involved
    endeavor. However, for the sake of simplicity, the basic ritual has been presented here.
    It is also important to note that the ability to divine is an important part of performing Ibori,
    as you can determine a) whether an Ibori needs to be performed, b) what specific offerings your Ori needs and c) whether your Ori has accepted the offerings after they have been made. One can determine this by learning the five basic positions (Alaafia, Oyeku, Ejife, Etawa and Okanran) of the Obi, as they provide very basic, but clear, yes/no replies.

    OFFERINGS:
    There are many basic offerings to one's Ori. Obviously, it is best if these are determined
    via divination whenever possible.
    The following questions may be asked through casting four cowries or Obi:
    1) Does my Ori need to receive an offering at this time?
    2) Does it need to receive (insert individual items until you find what it wants...)?
    3) Always close my asking, “Are there any other offerings that my Ori requires at this
    time?” and continue casting to determine offerings until a negative response has been
    received to the above question.

    A list of generally acceptable offerings have been listed below.
    Some materials often used to feed one’s Ori are:
    Omiero, cool water (omi tutu), honey (oyin), gin (oti), dried fish (eja aro), bitter kola nut
    (orogbo), kola nut (obi abata), sugar cane (ireke), red palm oil (epo pupa), efun (chalk),
    shea butter (ori), as well as coconut milk/meat and assorted light colored fruits.
    Some of the above offerings are given for the following reasons:

    •Cool water - to cool, calm and refresh, especially to ease a “hot” situation
    •Honey – to sweeten and bring joy
    •Gin - to bring pleasure and strength
    •Kola - to stimulate, give life, avert problems and bring wisdom. Kola is a very important component!
    •Bitter kola - good for ase, also protection and longevity
    •Sugar cane – to bring sweetness and ire
    •Palm oil - to smooth, sustain & ease, also used for abundance
    •Shea butter – to protect and soothe
    •Coconut milk/meat - to offer a very strong cooling energy
    •Assorted fruits - to make one’s destiny fruitful, to offer nourishment

    The simplest offering is pure cool water. Even when nothing else is available, we always have cool water and this can be used to cool the Ori, to ease the mind and to remove the “heat” from our heads. Often the head (ori) is also washed in a specially prepared Omiero made by a priest of the religion. Omiero, as most people know it, is water with certain herbs, the combination determined by the use in question. It may also include blood from an animal. In Africa, depending on area, Omiero refers to snail blood, or snail blood in water or snail blood in water with ewe ero. Omi-ero; “Omi” is the word for water, and “ero” is a plant. Snail blood is white, and is Obatala’s favorite offering. It is the most powerful cooling and tranquility inducing compound you can use on your Ori. It also imparts the wisdom of Obatala. Ero is a powerful plant or ewe for its cooling and calming properties as well as its attraction of ire (good fortune). I believe we want to bring the qualities of Obatala and Orunmila into our heads when doing ibori (rogation). So I believe the best and most powerful omiero for this specific task is one made with:
    1. Spring water
    2. Snail blood
    3. Ewe ero
    4. Coconut water (and soft meat)
    5. Efun (white chalk made from seashells or the Diaspora one called cascarilla made from egg shells)
    6. Ori butter (shea butter)
    Any combination of these products will do, if you don't have all of them..

    Ewe ero can be found at any botanica. If you can find African snails in your area great, if not, local ones will do. You cut open the snail and squeeze out the blood into the water. Get a fresh green coconut and add its water to your water. You can chop up the soft meat and add it to the omiero or use it to place on top of your head later, under your head wrap. Add some ori butter and efun. Both are easy to get. If you have someone (priestess, etc.) who can make it for you, that is optimal. If not, state your intent as you add each ingredient and why you are adding that ingredient.
    (This omiero can also be used as a bath. Just add it to the bath water with white rose petals and some florida water, say oriki Obatala and light a white candle, and relax – a great spiritual bath).

    One’s Ori is very sensitive and one should always be careful what they are placing on their Ori. The importance of this cannot be stressed enough. This is why divining to determine what one’s Ori requires is so important. Generally, one works to keep the Ori “cool” energetically, which allows one to remain in
    balance and at peace. However, there are times that one's Ori will be stimulated (“heated”) but this should only be done after one has been properly trained because one must know the proper way of cooling the Ori after it has been stimulated.
    In addition to the items selected for an offering, you will also need the following items:
    •Consecrated black soap (ose dudu), if available
    •Light or white colored clothing
    •A piece of clean white cloth large enough to wrap your head
    •A small white candle (tea lights/votives are fine)
    •Some people like to spread a white sheet or cloth over the working area, or on the mat from your Orisa shrine.

    BEFORE THE RITUAL:
    The Ibori is best performed in the morning, before talking to anyone, but then you would have to spend the rest of the day indoors, which is not practical for many people so you can do it in the evening, at a time when you will not have to leave the house again for any reason. You should also make sure that you will be relatively undisturbed after the ritual takes place, as you will need to remain “cool” for the rest of evening. Before starting the actual offering, take a bath or shower. If you have any black soap (highly recommended), you may use that to cleanse your head of any negative energy that may have accumulated. You can get soap for this purpose at a botanica, or make your own with the right herbs and black soap. Another reason why it is best to have divination done is that you may need to do some work to remove negative energy before you do the ibori. Relax and wash away the physical dirt, but also try to release some of the emotional/spiritual dirt that we all pick up each day. Take as much time as you need for this part, as it is very important to be relaxed when you begin working with your Ori. After your bath/shower, dress in the lightest color clothing you can find – ideally an all white outfit, including under garments. Avoid anything very bright or dark. Go to the area you have designated for the Ibori ceremony. Some people choose to do this before their Ancestral shrine, if they have not ritually received Igba’Ori. Wherever the ritual is
    performed, it is important that the area be neat and clean and free from any disturbances for the duration of the ritual itself. The space should be consecrated with water and smudging.

    PERFORMING THE IBORI:
    In Ifa, all ritual follows the same five steps:
    1. Washing – consecrating space. Water and incense. Sprinkle the water around and say; omi tutu (cool water), Ile tutu(cool earth), Esu tutu (if you have an esu sprinkle it), Egun tutu (ancestors), Ire Orunmila, ire, ire, ire o!
    2. Anointing – objects, or in this case the tongue of the awo and/or person. The tongue or mouth is the source of ofo ase - the power of the word. Most of the time, ataare pepper, palm oil, or kola is used. In this case, you would use the one for Obatala, which is efun. Just lick it. I like to say this oriki when I do anointing:

    Ase Orisa enu u mi o.
    Ase Orisa enu u mi.
    Eyi ti mo ba ti wi.
    N’Irunmole o gba.
    Ase Orisa enu u mi.

    The ase of Orisa in my mouth.
    The ase of Orisa in my mouth.
    Whatever I say,
    is what the divinities will sanction.
    The ase of Orisa in my mouth.

    3. Invoking – Chants and prayer are an important part of any Ifa ritual, no matter how simple or how complex. Before beginning the formal ritual itself, one should chant iba (homage), oriki and in this case chants to Ori (see appendix for oriki – praise poetry and iwure - chants).
    4. Feeding – in this case the Ori.
    5. Reading – throw the obi or opele to verify acceptance of offerings.

    Once steps one and two have been accomplished, we must say our “Iba’s,” (homage) which are used to start all ritual:

    Iba’se - The Ifa Prayer of Praise
    Ope ni fun Olorun,
    gratitude to the owner of the realm of the Ancestors
    Iba Olodumare, Oba ajiki,
    Homage to the Creator, the King who we praise first
    Iba Ogege, Oba ti ngb’ aiye gun
    Homage to Mother Earth, who sustains the Universal alignment of all things in nature
    Iba Onile
    Homage to the Spirit of the Earth
    Iba Elawori
    Homage to the Spirit of purity
    Iba’se ila Oorun
    Homage to the power of the East
    Iba’se iwo Oorun
    Homage to the power of the West
    Iba’se Ariwa
    Homage to the power of the North
    Iba’se Guusu
    Homage to the power of the South
    Iba atiwo Orun
    Homage to all things that live in the invisible realm
    Iba Ori
    Homage to the Spirit of Consciousness
    Iba Ori inu
    Homage to the Spirit of the Inner Self
    Iba Iponri ti o wa l’Orun
    Homage to the Spirit of the Higher Self who lives in the Invisible Realm of the Ancestors
    Orun Ori nile, e oo jiyin, e oo jabo oun ti e ri
    The Invisible Realm of the Ancestors is the permanent home of the Inner Self, it is there that the Inner Self accounts for what it has done during the Journey to Earth
    Iba Orunmila, Eleri ipin iku dudu atewo, oro to si gbogbo ona
    Homage to the Spirit of Destiny, Witness to Creation, the averter of Death, the Power of the Word that opens all doors
    Iba Awo Akoda
    Homage to the Diviner named Akoda, the first student of Orunmila
    Iba Awo Aseda
    Homage to the Diviner named Aseda, the one who taught Ifa to the world
    Iba Egun, Egungun kiki Egungun
    Homage to the Ancestors, I give respect to the realm of the ancestors
    Iba Awon Iya Wa, Eleiye
    Homage to our Mothers, Owners of Birds
    Iba Esu Odara, Okunrin ori ita, ara Oke itase, ao fi ida re lale
    Homage to the Divine Messenger of Transformation, the Man of the Crossroads, from the Hill of Creation, we wil use your sword to touch the Earth
    Iba gbogbo Orisa
    Homage to all the Orisa
    Iba gbogbo Irunmole
    Homage to all the Irunmole
    Iba baba, Iba yeye
    Homage to my father and homage to my mother
    Ibashe, Ibashe, Ibashe, O

    Next, we say Oriki to invoke our Ori:

    Oriki Ori
    Ori san mi, Ori san mi, Ori san mi.
    Ori san igede, Ori san igede, Ori san igede.
    Ori oto san mi ki nni owo lowo
    Ori tan san mi ki nbimo le mio
    Ori oto san mi ki nni aya
    Ori oto san mi ki nkole mole
    Ori ni ma sin, Ori ni ma sin, Ori ni ma sin
    Oloma ajiki, iwa’ ni mope
    Ase

    Ori guide me, Ori guide me, Ori guide me.
    Ori support me, Ori support me, Ori support me.
    Ori support my abundance. Ori support my future children.
    Ori support my relationship. Ori protect my house.
    It is my Ori whom I shall worship, it is my Ori whom I shall worship, it is my Ori whom I shall worship
    Protector of the children, my inner character is thankful.
    Ase

    Ire gbogbo maa’ wa’ba’ me, Ori mi da’mi da’iye.
    Ngo ku mo. Ire gbogbo ni t’emi.
    Imole ni ti Amakisi
    Ase

    Let all good things come to me,
    Ori give me life. I shall never die.
    Let all good things come to me.
    The Spirits of light belong to Amakisi
    Ase

    Ela ro
    Ela ro
    Ela ro
    Ori mo pe o
    Ori mo pe o
    Ori mo pe o!

    Orunmila, please descend
    Orunmila, please descend
    Orunmila, please descend
    Ori, I call on you
    Ori, I call on you
    Ori, I call on you!

    Iwonran Olukun
    Abara le kokooko bi ori ota
    Difa fun Ore Apere
    Omo atakara sola
    Nje ibi ori gbe ni owo
    Akara
    Ori je won o ka mi mo won
    Akara
    Nibi ori gbe nni ire gbogbo
    Akara
    Ori je won o ka mi mo won
    Akara.

    Iwonran Olukun [Ifa babalawo]
    cast divination oracle for Ori-Apere
    It is certain that Apere is the quintessence
    of well-being.
    Wherever Ori is wealthy, let mine be included.
    Wherever Ori has many children, let mine be included.
    Wherever Ori has all good things of life, let mine be included.

    Ori wo ibi ire
    ki o gbe mi de
    Ese wo ibi ire
    ki o sin mi re
    Ibi ope agunka ngbe mii re
    Emi ko mo ibe
    Difa fun Sasore
    Eyi to ji ni Kutukutu owuro
    Nje ti o ba tun ku ibi to dara ju eyi lo
    Ori mi ma sai gbe mi de ibe.

    Ori, place me in good condition.
    My feet, carry me to where condition is favorable.
    Where Ifa is taking me to, I never know.
    Cast divination oracle for Sasore
    In the prime of his life
    If there is any condition better than the one I am in.
    at present
    May my Ori not fail to place me there.

    Ori mi gbe mi
    Ori mi la mi
    Gbemi atete niran
    Gbemi atete gbeni ku foosa
    Ori nii gbe ni
    Ajawo, kii se oosa.

    Support me, my Ori.
    Make me prosperous, my Ori.
    Ori is humankind's supporter before deities.
    ase

    Remember, it is the intention of the prayer and the character of the individual that determines the effectiveness of the prayer. After finishing your oriki, chants and prayers, a general prayer should then be said to your Ori, explaining the general reason for the Ibori (coolness, alignment, fulfillment of your destiny, an opening of the way, peace, etc.) and asking that the offering be accepted. At this time, you should begin to present the offerings to your Ori. The offerings are always presented to the head starting with the “third eye” area, moving to the top of the head and proceeding to the base of the skull. As you present each offering, you should tell your Ori the reason for making that particular offering. For instance:

    Ori, as I give you honey for sweetness, please make my life sweet and full of joy.
    Ori, I give you this gin to bring strength and pleasurable experiences to my path.


    This should be done for each offering as it is presented to the head. If the offering is something liquid or creamy like shea butter, you use the middle finger on your left hand starting between the eyes around the eyebrows and over the head to the base of the skull. If it s a solid object, place it against your forehead. The offerings are not only presented to the head, but also to the navel (the place of the Ori Inu) and the big toe (a connection to one's Ancestors). Use the same finger for the navel and your index finger for your right big toe. While touching the navel with the offering(s), one may say the following prayer:

    May my Ori Inu always work in harmony with my Ori.
    The offerings are then touched to the right big toe, and one may say the following prayer:

    May my feet not lead me astray. May the wisdom of the Ancestors guide me
    toward my destiny.


    These offerings will ultimately be placed on the head, but if giving a lot of loose items (pieces of kola, orogbo, sugar cane, small bits of fruit, etc.) one may place the items on a white plate until they have all been presented.

    CLOSING THE CEREMONY:

    At this point, divine using the Obi to determine if all of the offerings have been accepted
    or to ascertain if your Ori requires anything else. Sometimes Ori may require additional
    offerings, increased quantities of a particular item, repeated recitation of prayers/Oriki,
    etc. One should make sure that the ceremony is not closed until Ori has accepted the
    offerings made during the Ibori. Once all of the offerings are accepted, some (like the coconut meat, honey, ori butter, gin, etc.) may be placed on the crown of the head one at a time (if any items remain on the white plate). After all of the offerings have been placed, the head should be wrapped with a clean white cloth used specifically for this purpose. The cloth should secure the items on the head and prevent them from spilling out.

    IMPORTANT NOTE: The white cloth on the head is very important, as it deflects energy away from your Ori. Your Ori is in a delicate state at this time and must be protected. The white headwrap or hat must be worn all day or all night. After doing Ibori, one must remain calm and cool for the rest of
    the day or evening (this is why it is best to do at night, before bed). It is important to make every effort to keep one's head “cool” and to avoid anything too mentally or emotionally taxing for the rest of the night. Additionally, engaging in any form of sexual activity is strictly prohibited for the remainder of the
    evening. It is important to rest and allow the ase presented to Ori to settle appropriately. The offerings are left on the head overnight and are generally discarded the following morning. Most people remove the offerings before showering in the morning. You can divine to ask where your Ori would like the items left – a river, the woods, a railroad track, etc. It is possible to simply discard the items in the trash if this is confirmed through divination.

    ire gbogbo
     
  2. KMTSista

    KMTSista Well-Known Member MEMBER

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    This is awesome, I'm going to print this out :geek:
     
  3. Ajna Wisdom

    Ajna Wisdom Well-Known Member MEMBER

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    I need this. Thanks!
     
  4. Sekhemu

    Sekhemu Well-Known Member MEMBER

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  5. awo dino

    awo dino Well-Known Member MEMBER

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    Hey Sekhemu,
    hope all's well. I have a paper I wrote on Ori that i will post today, maybe. It includes some of the information from the sources in your post.

    aboru aboye


     
  6. Sekhemu

    Sekhemu Well-Known Member MEMBER

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    Modupe dino

    Hey, I've been meaning to ask you, is that a self-portrait in your avatat
     
  7. awo dino

    awo dino Well-Known Member MEMBER

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    LMAO!
    I ain't that cute.

     
  8. awo dino

    awo dino Well-Known Member MEMBER

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    Bori ritual updated.
    there were a few things I forgot to mention in so I'm posting the paper on Bori ritual again. First change was the name. In the diaspora we say Ibori, so i use that because that is how everyone knows it. However, this time i used the proper phrase, Bori. an Ibori is actually a personal shrine or pot for on'e Ori-inu.


    Bori - Praising and Feeding the Ori (Rogation)
    By awo dino

    Bo Ori. Bo – to feed

    Why perform this ritual?
    • As a process of aligning the Ori with Iponri
    • As a way to reduce stress, or alleviate psychological imbalances (addictions, self-perception issues, etc.)
    • As part of an ebo, as interpreted from Odu in divination
    • As part of an initiation
    • To counter a curse or spell
    • To stimulate and increase our Ase
    • All devotees should know how to invoke Ori through recitation of Oriki, Iwure, Odu and participating in Bori
    • All devotees should know how to ritually appease their own Ori

    Bori is a powerful ritual that can be done to connect with your Ori while ritually cleansing and feeding it. It is more important than ebo, for it gives us the inner strength to help ourselves instead of turning to outside entities. It is best done with the guidance of an initiated priest or priestess, after a divination session. But a person can do their own “mini-bori” if following certain guidelines.

    It is also important to note that the ability to divine using obi or cowries is an important part of performing Bori, as you can determine a) whether an Bori needs to be performed, b) what specific offerings your Ori will accept, and c) whether your Ori has accepted the offerings after they have been made. One can determine this by learning the five basic positions (Alaafia, Oyeku, Ejife, Etawa and Okanran) of the obi, as they provide very basic, but clear, yes/no replies. Bori can simply be done with two kola nuts and water, or can include a veritable feast. As far as casting obi or cowries, two sides or four sides up means yes; everything else means no. A maybe counts as no, really, since we want to be sure everything is done properly.

    OFFERINGS:

    There are many basic offerings to one's Ori. Obviously, it is best if these are determined
    via divination whenever possible.
    The following questions may be asked through casting four cowries or Obi:
    1) Does my Ori need to receive an offering at this time?
    2) Does it need to receive (insert individual items until you find what it wants...)?
    3) Always close by asking, “Are there any other offerings that my Ori requires at this
    time?” and continue casting to determine offerings until a negative response has been
    received to the above question.

    Some materials often used to feed one’s Ori are:
    Omiero, cool water (omi tutu), honey (oyin), gin (oti), dried fish (eja aro), bitter kola nut
    (orogbo), kola nut (obi abata), sugar cane (ireke), red palm oil (epo pupa), efun (chalk),
    shea butter (ori), as well as coconut milk/meat and assorted light colored fruits.
    Some of the above offerings are given for the following reasons:

    Cool water - to cool, calm and refresh, especially to ease a “hot” situation
    Honey – to sweeten and bring joy
    Gin - to bring pleasure and strength
    Kola - to stimulate, give life, avert problems and bring wisdom. Kola is a very important component!
    Bitter kola - good for ase, also protection and longevity
    Sugar cane – to bring sweetness and ire
    Palm oil - to smooth, sustain & ease, also used for abundance
    Shea butter – to protect and soothe
    Coconut milk/meat - to offer a very strong cooling energy
    Assorted fruits - to make one’s destiny fruitful, to offer nourishment.

    Kola nuts (preferably four)should always be a part of the adimu- food offerings - of the Bori ritual.

    Odu Eji Ogbe

    EjiOgbe did the ebo for Ori to come to the world
    and become the completion of the physical features
    of the divinities (i.e. hands, feet, body, stomach, chest and neck)
    Amure did divination for Orunmila and Ori
    Orunmila was told to rub both palms upward and
    Pray to have an Ori
    He was also told to make ebo of a bowl, sponge, soap and four kola nuts
    He was not to break the kola nuts himself
    He made ebo

    Ebo includes head washing with ose dudu – black soap – and four obi abata- kola nuts

    Ori was told to offer four kola nuts
    He could not afford them
    Orunmila invited all the divinities to come and break the kola nuts
    None, including Orisanla could do it
    Ori, in need of four kola nuts, rolled up to Orunmila's house
    Orunmila washed Ori off with water from the bowl, soap and sponge

    Head washing by babalawo or iyanifa

    He asked Ori to break the kola nuts
    Ori broke the kola and created a loud explosion heard all over
    Orun

    “La”, with a loud cracking sound is transformed into a new state called “Ela.” Ela must be invoked.

    The other divinities realized how important Ori was and they
    all assembled and began to carry him high above them and crowned him
    King of the body
    However, in respect for Orunmila's role in Ori’s elevation
    Ori still touches the ground for Orunmila

    Orunmila must be invoked and praised. It would be good to offer two kola to Orunmila, as well as palm oil

    and he is the most important of all the divinities
    The son's of EjiOgbe must seek Awos to feed their heads

    For the most efficacious Bori, it should be done by awo

    ase

    The simplest offering is pure cool water. Even when nothing else is available, we always have cool water and this can be used to cool the Ori, to ease the mind and to remove the “heat” from our heads. Invoke Ela in the water by chanting oriki Ela into the water, drink a little, and wash your head with it.

    Often the head is also washed in a specially prepared Omiero made by a priest of the religion. Omiero, as most people know it, is water with certain herbs, the combination determined by the use in question. It may also include blood from an animal. In Africa, depending on area, Omiero refers to snail blood, or snail blood in water or snail blood in water with ewe ero. Omi-ero; “Omi” is the word for water, and “ero” means “cool” or “calm,” similar to the word “tutu,”as in “omi tutu.”But ero is also a plant. Snail blood is white, and is Obatala’s favorite offering. It is the most powerful cooling and tranquility inducing compound you can use on your Ori. It also imparts the wisdom of Obatala. Ero is a powerful plant or ewe for its cooling and calming properties as well as its attraction of ire (good fortune). I believe we want to bring the ase of Obatala and Orunmila into our heads when doing Bori, so I believe the best and most powerful omiero for this specific task is one made with:

    1. Spring water
    2. Snail blood
    3. Ewe ero
    4. Coconut water (and soft meat)
    5. Efun (white chalk made from seashells or the Diaspora one called cascarilla made from egg shells)
    6. Ori butter (shea butter)

    Ewe ero can be found at any botanica. If you can find African snails in your area great, if not, local ones will do. You cut open the snail and squeeze out the blood into the water (invoke Ela in the water first). Get a fresh green coconut and add its water to your water. You can chop up the soft meat and add it to the omiero or use it to place on top of your head later, under your head wrap. Add some ori butter and efun. Both are easy to get. If you have someone (priestess, etc.) who can make it for you, that is optimal. If not, state your intent as you add each ingredient and why you are adding that ingredient. This omiero can also be used as a bath. Just add it to the bath water with white rose petals and some florida water, say oriki Obatala and oriki Orunmila, light a white candle, and relax. Say your personal prayers – a great spiritual bath.

    One’s Ori is very sensitive and one should always be careful what they are placing on their Ori. The importance of this cannot be stressed enough. This is why divining to determine what one’s Ori requires is so important. Generally, one works to keep the Ori cool or calm (ero), which allows one to remain in balance and at peace. However, there are times that one's Ori will be stimulated or heated (gun) but this should only be done after one has been properly trained because one must know the proper way of cooling the Ori after it has been stimulated.

    In addition to the items selected for an offering, you will also need the following items:
    • Consecrated black soap (ose dudu), if available
    • Light or white colored clothing
    • A piece of clean white cloth large enough to wrap your head
    • A small white candle (tea lights/votives are fine)
    • Some people like to spread a white sheet or cloth over the working area/on the
    Floor, or on the mat from your Orisa shrine.

    BEFORE THE RITUAL:

    The Bori is best performed in the morning, before talking to anyone, but then you would have to spend the rest of the day indoors, which is not practical for many people so you can do it in the evening, at a time when you will not have to leave the house again for any reason. You should also make sure that you will be relatively undisturbed after the ritual takes place, as you will need to remain “cool” for the rest of evening. Before starting the actual offering, take a bath or shower. If you have any black soap (highly recommended), you may use that to cleanse your head of any negative energy that may have accumulated. You can get soap for this purpose at a botanica, or make your own with the right herbs and black soap.

    Another reason why it is best to have divination done is that you may need to do some work to remove negative energy before you do the Bori.
    Relax and wash away the physical dirt, but also try to release some of the emotional/spiritual dirt that we all pick up each day. Take as much time as you need for this part, as it is very important to be relaxed when you begin working with your Ori. After your bath/shower, dress in the lightest color clothing you can find – ideally an all white outfit, including under garments. Avoid anything very bright or dark. Go to the area you have designated for the Bori ceremony. Some people choose to do this before their Ancestral shrine, if they have not ritually received an Ori pot. Wherever the ritual is performed, it is important that the area be neat and clean and free from any disturbances for the duration of the ritual itself. The space should be consecrated with water and smudging.

    PERFORMING THE BORI:

    In Ifa, all ritual follows the same five steps:
    1. Washing – consecrating space. Sprinkle the water around and say; omi tutu (cool water), Ile tutu(cool earth), Esu tutu (if you have an esu sprinkle it), Egun tutu (ancestors), Ire Orunmila, ire, ire, ire o!
    2. Anointing – objects, or in this case the tongue of the awo and/or person. Most of the time, ataare pepper or palm oil is used. In this case, you would use the one for Obatala, which is efun. Just lick it. I like to say this oriki when I do anointing:

    Ase Orisa enu u mi o.
    Ase Orisa enu u mi.
    Eyi ti mo ba ti wi.
    N’Irunmole o gba.
    Ase Orisa enu u mi.
    The ase of Orisa in my mouth.
    The ase of Orisa in my mouth.
    Whatever I say,
    is what the divinities will sanction.
    The ase of Orisa in my mouth.

    3. Invoking – Chants and prayer are an important part of any Ifa ritual, no matter how simple or how complex. Before beginning the formal ritual itself, one should chant iba (homage), oriki and in this case chants to Ori (see appendix for oriki – praise poetry and iwure - chants).
    4. Feeding – in this case the Ori.
    5. Reading – throw the obi or cowries to verify acceptance of offerings.

    It is worthwhile to cast obi or cowries after each step to assure it was done satisfactorily. Once steps one and two have been accomplished, we must say our “Iba’s,” (homage) which are used to start all ritual. See appendix. Next, we say Oriki to invoke Orunmila, then Ela, then our Ori; don’t forget to ask your ancestors to participate and bless your efforts. See the appendix for oriki.

    After finishing your oriki, chants and prayers, a general prayer should then be said to your Ori, explaining the general reason for the Bori (coolness, alignment, fulfillment of your destiny, an opening of the way, peace, etc.) and asking that the offering be accepted. At this time, you should begin to present the offerings to your Ori. The offerings are always presented to the head starting with the “third eye” area, moving to the top of the head and proceeding to the base of the skull. As you present each offering, you should tell your Ori the reason for making that particular offering. For instance:

    Ori, as I give you honey for sweetness, please make my life sweet and full of joy.
    Ori, I give you this gin to bring strength and pleasurable experiences to my path.


    This should be done for each offering as it is presented to the head. If the offering is something liquid or creamy like shea butter, you use the middle finger on your left hand starting between the eyes around the eyebrows and over the head to the base of the skull. If it s a solid object, place it against your forehead. The offerings are not only presented to the head, but also to the navel (the place of the Ori Inu) and the big toe (a connection to one's Ancestors). Use the same finger for the navel and your index finger for your right big toe. While touching the navel with the offering(s), one may say the following prayer:

    May my Ori Inu always work in harmony with my Ori.

    The offerings are then touched to the right big toe, and one may say the following prayer:

    May my feet not lead me astray. May the wisdom of the Ancestors guide me
    toward my destiny.


    These offerings will ultimately be placed on the head, but if giving a lot of loose items
    (pieces of kola, orogbo, sugar cane, small bits of fruit, etc.) one may place the items on a
    white plate until they have all been presented.

    CLOSING THE CEREMONY:

    At this point, divine using the obi or cowries to determine if all of the offerings have been accepted or to ascertain if your Ori requires anything else. Sometimes Ori may require additional offerings, increased quantities of a particular item, repeated recitation of prayers/Oriki, etc. One should make sure that the ceremony is not closed until Ori has accepted the offerings made during the Bori. Once all of the offerings are accepted, some (like the coconut meat, honey, ori butter, gin, etc.) may be placed on the crown of the head one at a time (if any items remain on the white plate). After all of the offerings have been placed, the head should be wrapped with a clean white cloth used specifically for this purpose. The cloth should secure the items on the head and prevent them from spilling out.

    IMPORTANT NOTE: The white cloth on the head is very important, as it deflects energy away from your Ori. Your Ori is in a delicate state at this time and must be protected. The white headwrap or hat must be worn all day or all night. After doing Bori, one must remain calm and cool for the rest of
    the day or evening (this is why it is best to do at night, before bed). It is important to make every effort to keep one's head “cool” and to avoid anything too mentally or emotionally taxing for the rest of the night. Additionally, engaging in any form of sexual activity is strictly prohibited for the remainder of the evening. It is important to rest and allow the ase presented to Ori to settle appropriately. The offerings are left on the head overnight and are generally discarded the following morning. Most people remove the offerings before showering in the morning. You can divine to ask where your Ori would like the items left – a river, the woods, a railroad track, etc. It is possible to simply discard the items in the trash if this is confirmed through divination.

    Appendix:

    Iba’se - The Ifa Prayer of Praise

    Ope ni fun Olorun,
    gratitude to the owner of the realm of the Ancestors
    Iba Olodumare, Oba ajiki,
    Homage to the Creator, the King who we praise first
    Iba Ogege, Oba ti ngb’ aiye gun
    Homage to Mother Earth, who sustains the Universal alignment of all things in nature
    Iba Onile
    Homage to the Spirit of the Earth
    Iba Elawori
    Homage to the Spirit of purity
    Iba’se ila Oorun
    Homage to the power of the East
    Iba’se iwo Oorun
    Homage to the power of the West
    Iba’se Ariwa
    Homage to the power of the North
    Iba’se Guusu
    Homage to the power of the South
    Iba atiwo Orun
    Homage to all things that live in the invisible realm
    Iba Ori
    Homage to the Spirit of Consciousness
    Iba Ori inu
    Homage to the Spirit of the Inner Self
    Iba Iponri ti o wa l’Orun
    Homage to the Spirit of the Higher Self who lives in the Invisible Realm of the Ancestors
    Orun Ori nile, e oo jiyin, e oo jabo oun ti e ri
    The Invisible Realm of the Ancestors is the permanent home of the Inner Self, it is there that the Inner Self accounts for what it has done during the Journey to Earth
    Iba Orunmila, Eleri ipin iku dudu atewo, oro to si gbogbo ona
    Homage to the Spirit of Destiny, Witness to Creation, the averter of Death, the Power of the Word that opens all doors
    Iba Awo Akoda
    Homage to the Diviner named Akoda, the first student of Orunmila
    Iba Awo Aseda
    Homage to the Diviner named Aseda, the one who taught Ifa to the world
    Iba Egun, Egungun kiki Egungun
    Homage to the Ancestors, I give respect to the realm of the ancestors
    Iba Awon Iya Wa, Eleiye
    Homage to our Mothers, Owners of Birds
    Iba Esu Odara, Okunrin ori ita, ara Oke itase, ao fi ida re lale
    Homage to the Divine Messenger of Transformation, the Man of the Crossroads, from the Hill of Creation, we will use your sword to touch the Earth
    Iba gbogbo Orisa
    Homage to all the Orisa
    Iba gbogbo Irunmole
    Homage to all the Irunmole
    Iba baba, Iba yeye
    Homage to my father and homage to my mother
    Ibashe, Ibashe, Ibashe, O

    ORÍKÌ ÒRÚNMÌLÀ
    (Praising the Spirit of Destiny)

    Òrúnmìlà, Bara Agboniregun,
    Spirit of Destiny, the word and rebounding force,
    adese omilese a - mo - ku - Ikuforiji Olijeni Oba -
    Olofa – Asunlola nini - omo - Oloni Olubesan,
    We call you by your names of power.
    Erintunde Edu Ab'ikujigbo alajogun igbo - Oba - igede
    para petu opitan -elufe, amoranmowe da ara re
    Òrúnmìlà. Iwo li o ko oyinbo l'ona odudupasa.
    Power is reborn to defend against the powers of
    death and destruction, The power of Transformation
    is with the Spirit of Destiny, There are no strangers
    on the road of Mystery.
    A ki igb'ogun l'ajule Orun da ara Òrúnmìlà. A ki
    if'agba Merindinlogun sile k'a sina.
    We praise the medicine of the Forest that comes
    from the Invisible Realm of the Immortals through
    the Spirit of Destiny. We praise the sixteen sacred
    principles of the Creator.
    Ma ja, ma ro Elerin Ipin ibikeji Edumare. F'onahan 'ni
    Òrúnmìlà.
    I call on the Witness to Creation, second to the
    Creator. My road to salvation is the Spirit of
    Destiny.
    Iburu, Iboye, Ibose. Ase.
    Take my burden from the earth and offer it to
    Heaven. May it be so

    ORÍKÌ ELA
    (Invocation for possession by the Spirit of Purity)

    Ifá ló l'òní, Ifá ló l'Òla, Ifá ló l’òtounla pèlú è.
    Ifa is master of today, Ifa is master of tomorrow, Ifa
    is master of the day after tomorrow.
    Òrúnmìlà lo nijó mérèèrin òòsá dá'áyé.
    The Spirit of Destiny is the master of the four days
    created by the divinities.
    Èlà mo yìn burú, Èlà mo yìn boyè, Èlà mo yìn bosise.
    Spirit of Purity I praise the offering that opens the
    way, that brings satisfaction and that works on my
    behalf.
    Èla rò. Èla rò. Èla rò.
    Spirit of Purity descend, Spirit of Purity descend,
    Spirit of Purity descend.
    Mo júbà o, mo júbà o, mo júbà o.
    I praise you, I praise you, I praise you.
    Òrúnmìlà mo pè. Òrúnmìlà mo pè. Òrúnmìlà mo pè.
    Spirit of destiny I call you. Spirit of destiny I call
    you. Spirit of destiny I call you.
    Ifá mo pè. Ifá mo pè. Ifá mo pè.
    Ifa I call you. Ifa I call you. Ifa I call you.
    Ifá ji o Òrúnmìlà, bí olo l'oko, ki o wá lé o, bí olo
    l'odo, dí o wá lé o.
    Ifa awake. Spirit of Destiny if you go the farm you
    should come home, If you go to the river you should
    come home.
    Bí o lo l'ode, kí o wá lé o. Mo júbà o. Mo júbà o. Mo
    júbà o. Ase.
    If you go the hunt, you should come home. Homage,
    homage, homage. May it be so.

    Oriki Ori

    Ori san mi, Ori san mi, Ori san mi.
    Ori san igede, Ori san igede, Ori san igede.
    Ori oto san mi ki nni owo lowo
    Ori tan san mi ki nbimo le mio
    Ori oto san mi ki nni aya
    Ori oto san mi ki nkole mole
    Ori ni ma sin, Ori ni ma sin, Ori ni ma sin
    Oloma ajiki, iwa’ ni mope
    Ase

    Ori guide me, Ori guide me, Ori guide me.
    Ori support me, Ori support me, Ori support me.
    Ori support my abundance. Ori support my future children.
    Ori support my relationship. Ori protect my house.
    It is my Ori whom I shall worship, it is my Ori whom I shall worship, it is my Ori whom I shall worship
    Protector of the children, my inner character is thankful.
    Ase

    Ire gbogbo maa’ wa’ba’ me, Ori mi da’mi da’iye.
    Ngo ku mo. Ire gbogbo ni t’emi.
    Imole ni ti Amakisi
    Ase

    Let all good things come to me,
    Ori give me life. I shall never die.
    Let all good things come to me.
    The Spirits of light belong to Amakisi
    Ase

    Important chant when doing Bori!

    Ela ro
    Ela ro
    Ela ro
    Ori mo pe o
    Ori mo pe o
    Ori mo pe o!
    Orunmila, please descend
    Orunmila, please descend
    Orunmila, please descend
    Ori, I call on you
    Ori, I call on you
    Ori, I call on you!

    Iwonran Olukun
    Abara le kokooko bi ori ota
    Difa fun Ore Apere
    Omo atakara sola
    Nje ibi ori gbe ni owo
    Akara
    Ori je won o ka mi mo won
    Akara
    Nibi ori gbe nni ire gbogbo
    Akara
    Ori je won o ka mi mo won
    Akara.
    Iwonran Olukun [Ifa babalawo]
    cast divination oracle for Ori-Apere
    It is certain that Apere is the quintessence
    of well-being.
    Wherever Ori is wealthy, let mine be included.
    Wherever Ori has many children, let mine be included.
    Wherever Ori has all good things of life, let mine be included.
    Ori wo ibi ire
    ki o gbe mi de
    Ese wo ibi ire
    ki o sin mi re
    Ibi ope agunka ngbe mii re
    Emi ko mo ibe
    Difa fun Sasore
    Eyi to ji ni Kutukutu owuro
    Nje ti o ba tun ku ibi to dara ju eyi lo
    Ori mi ma sai gbe mi de ibe.
    Ori, place me in good condition.
    My feet, carry me to where condition is favorable.
    Where Ifa is taking me to, I never know.
    Cast divination oracle for Sasore
    In the prime of his life
    If there is any condition better than the one I am in.
    at present
    May my Ori not fail to place me there.
    Ori mi gbe mi
    Ori mi la mi
    Gbemi atete niran
    Gbemi atete gbeni ku foosa
    Ori nii gbe ni
    Ajawo, kii se oosa.
    Support me, my Ori.
    Make me prosperous, my Ori.
    Ori is humankind's supporter before deities.
    ase
     
  9. awo dino

    awo dino Well-Known Member MEMBER

    Joined:
    Sep 11, 2009
    Messages:
    2,796
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    1,255
    Occupation:
    carpenter, anthropologist, teacher. Right now I te
    Location:
    in florida for now
    Ratings:
    +1,258
    I II
    I I
    I I
    I II
    Iwori Ogbe

    Gunnugun ba lonrule
    Ojuu re a tole
    A dia fun Saniyan
    Saniyan ti seru ipin lorun
    Won ni o rubo
    Onikaluku lo ti yan ipin ti oun o jee nnu
    Iya e
    Ngba ti n bo latode orun
    Ngba o de ile aye
    N wa n beere pe bo ni?
    Ebo lOrunmila mo
    Gbogbo nnkan tee ba ayan ti o ba daa
    Oun ni o moo baa yin fu ebo gbe e soju
    Ona
    Won ni ko lo obo Ori e
    Won lori ni mooo ba won ja
    Won o moo pe Ifa ni
    Lo ba rubo
    Aye ye won
    Won booku ona
    Won ni bee lawon Babalawo tawon wi
    Gunnugun la lorule
    Ojuu re a tole
    Ojuu re a moo took
    A dia fun Saniyan
    Saniyan tii seru ipin lorun
    Won ni o sa kale o jare
    Ebo ni o se
    Won a nifa ni
    Saniyan
    BOri ba n ba woon ja
    Won a nifa ni
    Saniyan
    Ase Ori ni n ba woon ja laye

    The Vulture perches on top of a high wall
    Its gaze would cover the city
    Its gaze would cover the forest
    Cast divination for Saniyan
    Saniyan the slave of destiny in Orun
    He was asked to offer sacrifice
    Everybody had chosen what he or she would become during his or her subliminal stage
    When coming from the city of Orun
    He was asking for what to do
    “Do you know what?” They said
    Orunmila is the one that knows no other thing except ebo
    All those things which man chooses as destiny that is bad
    It is Orunmila that would use ebo to mend it
    They told Saniyan to go and make ebo to his Ori
    It is their Ori that would be against them
    They would say it is Ifa
    He performed the sacrifice
    And life pleased him
    They retraced their steps to the right way
    They said it was exactly what their Babalawos predicted
    The vulture perches on top of a high wall
    Its gaze would cover the city
    Its gaze would cover the forests
    Cast divination for Saniyan
    Saniyan the slave of destiny in Orun
    He was asked to take care of the ground
    And offer ebo
    They would say it is Ifa
    Saniyan
    If their Ori is against them
    They would say it is Ifa
    Saniyan
    So it is their Ori that is against them in the earth

    Ebo: Bori, 2 eyele, Obi abata, Akara,
    Ire O!
     
  10. Reniassance Man

    Reniassance Man Well-Known Member MEMBER

    Joined:
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    Location:
    Virginia
    Ratings:
    +31
    Awo Dino

    Hey Awo Dino. How you been?
    When giving an offereing to your Ori, do you physically touch that offering,whatever it may be, to your third eye first, then bring it up onto your scalp and keep going back till you reach the base of your skull on the back of your head?
    I was just a little confused about how to properly do this.
    This thread came at the perfect time. I was in the process of asking my friend what the name of the Ori book was so i can begin to learn how to give respects/worship my Ori. And Here i have it. You wouldn't happen to know what book I'm talking about would you?
    Also, one day i received an oracle reading from asar auset to tell me what the energies were that ruled my head. And my friend trasnlated those the best way he could into youruba orishas. Do i need to invoke these 2 male energies while doing this ibori? And if so, i dont know any prayers for them. They translated into Shango and Eshu. Soon i will get an Ifa divination done so that i can be more accurate and also recieve my feminine aspect of my Ori.
     
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