African Traditional Religion : Ibori - praising and feeding your Ori

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
 
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!
 
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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