African Traditional Religion : Odu Ifa discussion

Discussion in 'African Traditional Religion Study Group' started by awo dino, Sep 26, 2009.

  1. Michelly

    Michelly New Member MEMBER

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    Yes indeed, I believe in Odu Ifa
    We are fruit of the diaspora and I am happy to recover the true knowledge of our ancestors, we are an extended family, extendedby several countries around the world and, increasingly, our ancestry assuming that there is nothing to be due to any otherculture or belief.
    We overcame slavery and we are winning more and more cultural segregation, this is just beautiful!

    Òwónrin Meji is the odu Esu takes his ase / power

    Òfún Owonrin

    Seeing Orí òrùlé ni rin
    Gbaragada, gbàràgàdà, gbaragada
    The DIFA fun Ìpilèşè
    TII Baba himself Ìlékè
    Won nii ko RUBO
    Gbébô O, O RUBO
    Nje Bí ò ba sí Ìpilèşè
    Emi wool ba fi Ìlékè you?

    It is difficult to walk on a roof
    With wanton recklessness
    That was the message of Ifa to Ìpilèşè (Foundation)
    The father of Ìlékè
    He was advised to offer Ebo
    he obeyed
    Note, no Ìpilèşè (foundation)
    That serves Ìlékè (building)?

    Our foundations must never be forgotten. That goes for the old and the New Afrikan grounds. In the end, I must get the support of thedivinity itself.

    My blog today:
    Odu Ifa predictions about the situation Greece

    ileaxecontatos.blogspot.com
     
  2. candeesweet

    candeesweet going above and beyond PREMIUM MEMBER

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    Bump
     
  3. Onile

    Onile Guest

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    Aboru boye! Sorry I am not antagonizing your message but just want to share idea, the part of sweet potato ; the person SHOULD NOT eat sweet potato because it is made a taboo for anyone whom ejiogbe born or divined for.
     
  4. Micjelly

    Micjelly Guest

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    Really important that we learn together about Odu
    take this opportunity to share my blog:

    ileaxecontatos.blogspot.com.br

    Wisdom Odu Ifa in the diaspora

    ire the
     
  5. omilade

    omilade Member MEMBER

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    Today I started reading this thread, I am enjoying reading it , while being educated. Thanks to all who contributed. Please forgive me if I click like on something written years ago. Thanks
     
  6. kaysee

    kaysee Guest

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    please i have searched far and wide for the verses of odu irete osa, can anyone help?
     
  7. Fagunda

    Fagunda Active Member MEMBER

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    Irete'Sa (Arotesa) determination leads to abundance or stubborness leads to mental instability. "Ire te" means to create, bring or press good fortune. Irete is the odu of mother earth who blesses us. The "Mothers" speak in this Odu. Osa - "oosa" means lagoon or in this case spirit of the lagoon. a lagoon is a place od stillness and tranquiltiy. Osa is Oya's Odu. Oya being the Spirit of the Wind, denoting rapid change, hurricanes, tornadoes as the destructive element of nature for we must destroy existing structures in order to create new ones, such as to rebirth ourselves with a new consciousness. It seems contradictory that Oya who brings rapid change would be associated with the lagoon, right? But the deal is the lagoon is like the eye of the hurricane. When things are chaotic, it is the ability to remain calm that leads to succesful journey. This odu speaks of the need for prior planning regarding a dispute in the person's community. Fighting and disputes are a prominent feature in this odu. Speaks of danger of death, but Obatala can help with proper ebo or client might need initiation into Obatala cult. Speaks of client being stuck in some sort of situation and finding it difficult to find a way out. Again, ebo to Obatala, Ebo for affluence. Says, “An ounce of prevention is better than a ton of cure.”
    Irete osa is the ability to maintain stability and inner certainty in the face of radical and frequently unexpected change.
    “ONE WHO GUARDS AGAINST MUTINY IS NOT A COWARD, THE BEES WENT AWAY BUT LEFT THEIR HOUSE ALONE, THE SOLDIER ANTS WENT AWAY ¬AND LEFT THEIR HOUSE ALONE” CAST IFA FOR THE PEOPLE OF EARTH AND HEAVEN ON THE DAY THAT THEY WERE PREPARING TO MAKE WAR AGAINST EACH OTHER. BOTH GROUPS WERE TOLD TO OFFER ONE CALABASH OF HONEY, ONE CALABASH OF EKO MIXED WITH COLD WATER. THE PEOPLE OF HEAVEN MADE EBO, THE PEOPLE OF EARTH DID NOT. THE PEOPLE OF EARTH WENT ON TO FIGHT A BATTLE WITH THE PEOPLE OF HEAVEN, BUT AS SOON AS THEY ARRIVED AT THE GATEWAY TO HEAVEN, THEY MET A CALABASH OF MIXED HONEY AND EKO. THE PEOPLE OF EARTH DRANK FROM THE CALABASH AND DIED. THE PEOPLE FROM HEAVEN WALKEDTO THE GATE AND DISCOVERED THE BODIES OF THE PEOPLE FROM EARTH. THEY HIT SEVEN BODIES WITH A STICK FROM THE FOUR ANGLES OF THEIR HUT. THEY COMMANDED THE SEVEN BODIES TO CARRY ALL THE REST OF THE PEOPLE AWAY FROM THE GATE. THE PEOPLE OF HEAVEN SANG:“WE DRINK HONEY, AND CANNOT FIGHT THE PEOPLE IN HEAVEN, “WE DRINK HONEY, ALL THE LAZY FOLKS ARE FIGHTING THEMSELVES, “WE DRINK HONEY, AND CANNOT FIGHT THE PEOPLE IN HEAVEN, “WE DRINK HONEY.“ TO THIS DAY THE PEOPLE OF EARTH CARRY THEIR DEAD HERE AND THERE. “THE DEAD ARE CARRYING THE DEAD. “THE PEOPLE OF EARTH CAN FIGHT EACH OTHER BUT THEY CANNOT FIGHT AGAINST THE PEOPLE OF HEAVEN.”
    ase

    Irete Osa A difa fun Aduroja-Abayako
    Won ni kiowa rubo kiobaa le se te awon ota re
    Ebo: Agbo kan, akuko, adiye kan ati egbaa mokanla owo
    O gbo o ru
    Won ni: Aduroja-Abayako a se te awon ota re
    ase
    Irete-Osa was cast for Aduroja-Abayako, on the day that he was about to meet his enemies.They told him to come and sacrifice,
    in order to be able to conquer his enemies.The sacrifice was a ram, a rooster,and 22,000 cowries.
    He listened and made the sacrifice.
    They said that Aduroja-Abayako would conquer his enemies.
    Ebo: 1 ram, 1 rooster, and some money.
    Ase
     
  8. Fagunda

    Fagunda Active Member MEMBER

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    axe. there are significant differences in interpretation of Odu verses between "traditional" and diaspora. I suggest folks look at both and feel for themselves.
     
  9. Fagunda

    Fagunda Active Member MEMBER

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    Well that might be how it would be seen in diaspora, but traditionally, there are different types of taboos. there are (food) taboos that are for medical reasons, etc. and there are taboos that are related to one's Orisa. some foods that we give to our orisa are foods that resonate with that orisa. so if we are an initiate and we eat that food it could cause altered state, what we call possession. so we would eat that food if we wanted a boost to go into possession. In this case, the ebo (sacrifice) to eat sweet potato is for the person who came for divination who most likely is not an initiate or born from this odu so the taboo is not in effect. If they were, then the idea is for them to eat the sweet potato in order to assist in them beying touched by the consciousness of eji ogbe. what you are talking about is something completely different. Odu dont lie.
     
  10. Fagunda

    Fagunda Active Member MEMBER

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    Ire ooooooooooooo!
     
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