African Traditional Religion : The Multidimensional Osun

Discussion in 'African Traditional Religion Study Group' started by awo dino, Nov 15, 2009.

  1. awo dino

    awo dino Well-Known Member MEMBER

    Sep 11, 2009
    Likes Received:
    carpenter, anthropologist, teacher. Right now I te
    in florida for now
    The Multidimensional OSUN (Oshun, Ochun, Oxum)

    I dedicate this work to all our beautiful black (and brown) sisters here at, and throughout the Diaspora. Our Mothers, who have toiled relentlessly, who have suffered silently, who have carried a people on their backs for 400 years. Hopefully, Osun can inspire you to keep it moving, with confidence and positive energy; that when you look at your sister, you see yourself, and you love yourself. From Myself and all the brothers, we love you, our sisters, our Mothers. Ase.

    Iba Osun sekese
    Praise to the Goddess of Mystery
    Latojoku awede we ‘mo
    Spirit that cleans me inside out
    Iba Osun Olodi
    Praise to the Goddess of the river
    Latojoku awede we ‘mo
    Spirit that cleans me inside out
    Iba Osun ibu kole
    Praise to the Goddess of Seduction
    Latojoku awede we ‘mo
    Spirit that cleans me inside out
    Yeye kari
    Mother of the Mirror
    Latojoku awede we ‘mo
    Spirit that cleans me inside out
    Yeye ‘jo
    Mother of Dance
    Latojoku awede we ‘mo
    Spirit that cleans me inside out
    Yeye opo
    Mother of Abundance
    O san rere o
    We sing your praises

    The child of Ife where the sun rises
    The mother who gives a bounteous gift
    The tender hearted one
    The source of water
    The child of Ijesa
    The water to whom the King prostates to receive a gift

    Yeye O, Osun, Osun O, aare me Osun waa se kumara!
    (chant to be sung to Osun, inviting her to come)

    Most people, when they think of Osun, think of her as a river Goddess, or a fertility Goddess, the “Afrikan Venus.” However, She is much, much, more than that. Osun is central to Yoruba thought and praxis. Her power is multidimensional. Osun’s name means “source.” Form the word “orisun.” The source of a river, a people, of children, of wealth, of life . Osun represents the perpetually renewing source of life. As the elemental power of water, it is she that makes life possible. Osun is the child-giving and curative power of water. She is the “blue river,” the birth canal. What some people forget, is that Osun is also the owner of Eerindinlogun – sixteen cowrie divination. She is also the source and condition of political power, as leader of the Aje’ (the Mothers, Iyami Osoronga). As such, she is a founder of the Ogboni Society, the counsel of elders that bestow kingship. Like Esu, she can change at will. She can be the loquacious and beautiful young flirt who succeeds by killing you with kindness, or the deadly serious old woman, owner of the “spiritual eye” (mystical power); she can be rich or poor, loving or vengeful. She is the Benevolent Mother and the fierce warrior. She heals with her cool waters and destroys indiscriminately with her raging floods. She is the creator of children, fertility squared, yet she is the leader of vengeful spirits who will take any child away at the drop of a hat. She is the fierce defender of her children (priests and priestesses). She cries when she is happy, and laughs when she is sad. To accentuate her dual natures (Yoruba is heavy on dualities, polarities etc), Osun carries a brass cooling fan in one hand and a brass cutlass in the other. Strength and compassion; brass and honey.

    In Lucumi, there are five different caminos or roads of Ochun. These are distinctively different Ochuns, each with their own narratives, rituals and songs. There Ochun Yeye Moro, the beautiful dancer, Ochun Ololodi, the diviner, Ochun Ibu Kole, the powerful buzzard (Aje’), etc. But there is only one Osun, a dynamic, multifaceted Orisa.

    In Yorubaland, Orisa serve as the glue that holds communities together. Each town or city has a founding narrative that includes the founding Orisa and intertwines facts, myths and metaphor. These mythistories create “community-ship,” which is at least as strong as the larger sense of citizenship. Ijesa country in Osun State, Nigeria, is the center of Osun worship. It is the place of the largest annual Osun festival. People come from all over the world to attend the festival and be blessed and/or healed by the sacred waters of the Osun river at the city of Osogbo. In the Osogbo mythhistory, it is said that a prince (Olarooye) from Ilesa, went out to found a new city due to a water shortage in Ilesa. He set out with his buddy, a hunter named Timehin, and they led the expeditionary group in search of a water source. They came upon the Osun river. To make a long story short, they settled there with the blessing and protection (she single handedly ran off the invading Tapa – warriors from the north) of Osun. Here is an invocation given at the start of the annual Osun festival by the Oba:

    Ala’de’koju’, I am calling on you
    Hail my Beloved Mother Aladekoju
    The Beloved one from the town of Efon Ekiti
    Hail the powerful Mother Aladekoju
    The descendent of the one who uses the crown made of brass
    The one who dances with the jingling brass
    My Wondrous Mother!
    Who owns plenty of brass ornaments in the town of Efon
    She moves majestically in the deep water
    Oh spirit, Mother from Ijesaland
    The land of the tough and brave people
    Men who would fight to secure their wives
    Even to the point of killing themselves
    Along with their wives if everything fails
    Hail the Great Mother Osun
    Whose whole body is adorned with brass
    She joins the Owa (Ijesa Oba) to celebrate his festival
    She shares her holy day with Sango
    My confidante
    She waits at home to assist barren women to bear children
    Osun has plenty of cool water to cure diseases
    Death to the Tapa
    Osun adorns her whole body with Edan
    With the shining brass as a lantern at night
    She very quickly moves around the house
    To fetch her sword, ready for battle
    Hail the Mother, Osun Osogbo
    My mother the marvelous cook
    My mother, who makes succulent akara, olele and ekuru
    Those who refuse to hail my Mother
    will be denied tasteful bean cakes and corn cakes
    my Mother who provides bean cake for the Efon people
    When my Mother wakes up, she prepares food for her household
    My Mother will then proceed to the kolanut stall
    As she trades in kolanut
    She is also carrying her corn to the mill to grind
    At the same time, she is also dyeing clothes by the sideway
    There is no task my Mother cannot do
    She even keeps a stable for rearing horses!
    My Mother lives in the deep water
    And yet sends errands to the hinterland
    Aladekoju, my Olodumare (supreme goddess)
    Who turns a bad Ori (destiny) into a good one
    Osun has plenty of brass ornaments on her shelf
    Orogun, Orogungunnda,
    The favorite wife of Orunmila
    The owner of the indigo pigeon
    In vivid colors of the rainbow,
    Her image appears brightly dressed on the riverbank
    Aladekoju, the owner of the mortar made of brass
    Osun fights for those she cares about
    Eniyan do not want us to eat from a china plate
    Ogbonmele, do not allow the evil world to change our good
    Fortune into a bad one
    Do not let the wicked overcome us
    Once, Osun was plucking medicinal leaves
    Osanyin was also plucking his own leaves
    Before Osanyin turns around,
    Osun had taken Osanyin’s leaves from the grinding stone
    Only Osun can mold my Ori
    So that it becomes as strong as a rock
    Osun Osogbo, I greet you
    Osogbo Oroki emerges from afar off,
    And the crowd in the market went wild with joy
    The Oba’s Beloved Water, do not forget me
    Osun who stands on the hill
    And beckons at the kolanut seller in the market to bring kolanut
    Ladekoju stands on the river bridge
    And calls to the seller of honey in the market
    She beckons at the palm wine seller to bring her wine
    The palm wine sells at an exorbitant price;
    But my Mother does not buy overpriced goods
    The mighty water is rushing past
    It is flowing to eternity

    Osun, as leader of the Aje’ (Iyami), is much involved in the politics of kingship. The king’s crown is topped by a bird, symbol of the eleiye, “owners of birds,” the Aje’. The Oba rules at the discretion of the Mothers and under their watchful eye. Medicines that activate the King’s spiritual potency, his ase, are placed inside the crown. It is said these medicines are so powerful the mere sight of them would leave him blind. In Cuba, she is the patron saint, “La Caridad Del Cobre.” It is said that she appeared and led the fight for independence. In Brazil, the rhythms of Carnaval are Ijesa rhythms. She has been behind black movements in Cuba and Brazil. A piece of Oriki illustrates her masculinity, bravery and prowess, and her dual nature as both benevolent Mother(Osun is a cool Orisa like Obatala, Osanyin etc. as opposed to hot Orisa like Ogun and Sango) and punishing Warrior:

    Obinrin gb’ona Okunrin n sa
    The woman who blocks the road (by flooding it) and causes men to flee
    O tori ogun O da rungbon si
    Who keeps her beard (warrior masculinity) because of war
    Agegun s’oro
    One, who in fury, causes mayhem and chaos
    Ogbamugbami, obinrin ko see gbamu
    The powerful and huge woman who cannot be attacked
    Eegun gbadagba ti i gbe ti i ji fon bi erin
    Mighty Masquerade (ancestor) whose way it is to trumpet on awakening like the elephant
    Akeke orisa, Ijesa Osore
    Scorpion Orisa, Ijesa woman from Osore
    Ijesa mo f’osi na mi, omo oro l’Efon
    Ijesa woman, don’t strike me with your left hand, Child of Wealth at Efon

    Many Odu speak to Osun as the Benevolent Mother, who bestows money and riches on people. An example can be found in Odu Irete Obara. Osun had gone to a poor Ifa priest named Ojiyaomegun when she was childless. Ojiyaomegun’s work made it possible for her to have children. Osun wanted to reward him and his two apprentices, Ifon, ifa priest of Ido, and Duuru, Ifa priest of Liki. So, she took money, beads and expensive clothes to Ojiyaomegun and his apprentices, but Ojiyaomegun was not around. She waited a very long time, but he didn’t show up. So she left gifts with the apprentices and went home. She ordered her servants to dig a deep pit (along the river bank), and put Ojiyaomegun’s gifts there. That is why we have oriki which contain the words:

    Osun alade okin
    Osun, Goddess with fantastic crown of peacock plumage
    Ooni ‘mole odo
    Goddess of the river
    Oore yeye Osun
    Hail the benevolent mother Osun
    O wa yanrin, wa yanrin
    She who digs up sand, digs up sand
    Kowo si
    And keeps money there (for her omo – children)
    Yeye o, a fi ide re omo
    Oh beloved Mother, you pamper children with brass (riches)
    Oyeye ni mo eni ide kii sun
    Wise one, owner of brass who never sleeps (eternal energy)
    E gbe’nu imo fi ohun t’ore Ota were were ni ti Osun
    You live with wisdom and give it away freely (through eerindinlogun)
    Osun k’e k’owo t’emi fun mi o
    Osun, please give me my own money
    E ma ri owo t’emi mo yanrin
    Do not bury my money in the sand
    Ore Yeye O!
    Oh! Thank you dear Mother!

    In the above opening invocation for the Osun festival by the Oba, one of the stanzas says, “only Osun can mold my Ori.” We know that Ajala Mopin is the molder of heads as he works with Obatala in the molding of humans, so what is Oba referring to? Osun provides the water that Obatala (and Ajala Mopin)uses to smooth the clay with which he molds human beings. Osun’s traditional occupation is hair-plaiting, which is a mark of honor to Ori. The hair plaiting style of Osun is similar to the pattern weaved into the making of Ile-Ori, house of Ori, a cowrie covered structure that serves as a shrine, or pot to one’s Ori. The oriki stanza, “Osun owner of the beaded hair comb for beautiful women” alludes to Ori. This aspect of Osun is often overlooked, but is important to her role as owner of sixteen cowrie divination (eerindinlogun, or dilogun), and the efficacy of ebo (no divinity can bless one without the consent of his/her Ori).

    Odo gbogbo l’agbo
    All rivers are Osun’s medicine

    Obatala molds the body, Ajala Mopin molds the head, Olodumare supplies the breath . Osun supplies the water, Thus Osun is integral to human creation itself. The Osun pot contains stones (ota Osun) from the Osun river. Alongside the pot is a special pot for water drawn at dawn (before anyone else gets there) from a spring and containing one of the stones. This water is called Agbo and is used for healing, fertility, security, success, protection, progress, etc. In the Diaspora we use oriki and ese Odu to invoke the spirit of Osun in the water.

    Ase gbere wa aye
    The one who unexpectedly comes into the world
    Omi lo maa gbaa
    Will be admitted by water
    Arinrin gbere lo sode orun
    The one who slowly goes back into heaven
    Omi lo maa gbaa
    Will be received by water
    Omi l’abuwe
    It is water that we bathe with
    Omi l’abumu
    It is water that we drink
    Enikan ki I b’omi sota
    No one makes an enemy of water

    In the following itan from Odu Ose’tura, we are introduced to the real power of Osun. When Olodumare sent the first Irunmole (God's task force) down to earth, he sent 16 male Orisa and Osun. In accordance with Olodumare’s instructions, they started to set up the world, but they didn’t include Osun in any of their activities. The result was that everything they did was a total failure. Rain did not fall, women were barren, illness prevailed, there was bitterness and restlessness all over the world. The sixteen male Orisa went back to Olodumare to find out what was going on. They said they were living on earth in accordance with the instructions of Olodumare, but nothing they did was good. Olodumare asked them if they had included Osun in all they were doing. They said no, they hadn't bothered with her; after all, she's just a woman.
    Olodumare ni danidani l’oun, oun e e dani leemeji
    Olodumare said that he was the Creator, but he would never create any person or thing twice
    O ni e pada sohoun, o ni e ree be e, ko maa yin lowo si nkan. O ni gbogbo nnkan yin o si maa gun.
    He told Orunmila to go back to his colleagues and that all of them should go and beg Osun for forgiveness, so that she would agree to to be involved in their affairs. He assured them their affairs would then be good. So the sixteen male Orisa went and begged Osun for forgiveness, but she didn’t yield until Orunmila made his personal appeal. She said:
    E maa be ori yin ateledaaa yin pe oyun ti n be ninu oun yii, koun o bi I l’okunrin, nnkan yin oogun. Amo toun ba bi I lobinrin, e kangun.
    “Begin to beg your Ori and your Creator, so that the fetus which is in my womb be delivered as a male child.”
    She assured them that if it was a male child, their matters from then on would be straight, but if it was a female child, war would begin in earnest. Obatala used his powers to peer into Osun’s womb, and saw that it was a girl. He (Obatala is androgynous) pointed his ado asure at her womb and commanded that the fetus change into a male. Orisanla was the first to hold the baby when born. Then Orunmila, the father, carried the baby and named him Osetuura, who became Odu Ose Otura, the Odu that imparts ase and invokes Esu.
    They said, “If someone is pounding yams without the knowledge of Osun, his or her pounded yam will not be smooth. If someone is preparing oka without involving Osun in it, the oka will not come out fine. We will involve Osun in whatever we do. We will involve Osun in all our deliberations. Our Great Mother, who must be present at every important deliberation.”

    A fimo jo t’Osun
    We will involve Osun in all are deliberations
    Agberegede, ajuba
    Ajuba Agberegede
    A d’ifa fun Osun Sengesi

    Agberegede, ajuba
    Ajuba Agberegede
    Divined for Osun Sengesi
    Olooya yun
    Owner of the hair comb decorated with iyun
    O gbe koko
    When she was in a secret place
    O n bebo Irunmole e je
    She spoiled the ebo of other divinities
    Ta ni en rubo
    Who is performing ebo
    Ti o ke selebo
    Without involving the owner of ebo?
    Osun Ewuji
    Osun, whose other name is Ewuji,
    A kunle
    We are all on our knees
    A be o
    We are all begging you
    E wole fobinrin
    Let us all kneel and prostrate before women
    Obinrin lo bi wa
    We are all born by women
    Ka too deniyan
    Before we become recognized as human beings

    Nothing moves without Osun!! Ore yeye O! Ogun can’t even begin his evolutionary work without Osun.

    Osun completes the Female-Male principle in the universe. Osun as aesthetic beauty, a reminder of the wonders of creation, and all that is good in the universe. Osun the fertility goddess, protector of children, soothing healer, bestower of wealth. Osun as Leader of the Iyami, and the potential for destruction. She can destroy at “night,” with the awesome power of the eleiye, or during the “day,” with the awesome power of the flood. Osun as fierce warrior, defender of her people, leader of revolutions and revolts. The Water Goddess, the perpetually renewing source of life. Osun transforms through water and through the “blue canal,” the mystery of birth. Osun, from Orisun “The Source.”
    Osun is the embodiment of women’s mystical power, the real power in Yoruba cosmology. The ability to control physical and spiritual forces, to create life through procreation, and the sustenance of life, are considered to be the ultimate power in the Yoruba worldview. It is this secretive power, that men can never understand, that has driven men to try and control women throughout the ages. It is the power of the Iyami.

    Iyami Osoronga
    My Mysterious Mother, Osoronga
    Vulture who kills without sharing
    Olokiki oru
    The dominant force at midnight
    Ajedo eniyan ma bi
    One who devours human livers without vomiting
    Eyi tii lo nigbaoja bat u
    One who vacates only when the market closes
    A-le mo loju ala wiriwiri
    One who terrifies in dreams

    Another facet of Osun energy (no, she ain’t done yet!) is her ownership of Eerindinlogun, sixteen cowrie divination, the “seeing eyes” of Orisa. Osun priestesses are the best diviners, hands down. Another Itan from Odu Ose’Tura tells the story of how Osun became the owner of sixteen cowrie divination. We learn much about Osun’s intimate connection with Ifa divination in her own right, as well as through her son , Osetuura.
    Osun was married to Orunmila, the prophet, and keeper of the oracle. He was leaving town on business, and told Osun to tell his many clients that he would be back in a couple of weeks. Well, Osun, being Osun, got tired of sending away all of Orunmila's clients so she figured out his divination system and started divining for his clients! So when Orunmila comes home, he finds his house full of people; “What's going on!” "We're waiting for Osun to divine for us," he was told. "Say what!" So he was angry with her for a little while, but no one stays angry at Osun for long. He was actually quite amazed with her ability to learn so quickly. Orunmila then gave Osun the eerindinlogun and told her that from then on, she would own the cowrie system and he gave her the oracle. Osun shared her knowledge with other Orisa, starting with Obatala.

    Although Osun receives the Eerindinlogun system from Orunmila and he created it, another verse of Odu Ose’Tura tells how this system of divination received its own ase from Olodumare, thus making it independently Osun’s. Every sixteen years, Olodumare would subject the earthly diviners to a test, to find out whether they were telling lies or the truth to their clients. When Orunmila finished his turn divining for Olodumare, Olodumare said, “Who’s next?” Orunmila said, “She is.” Olodumare asked if this woman (Osun) was a diviner at which point Orunmila answered, “Yes, she is.” Olodumare asked, “Who is this one?” Orunmila explained how he had given her eerindinlogun. When Osun divined for Olodumare, she hit on all those things in his mind. But she did not say it in full. She mentioned the gist, but she didn’t tell the root of the matter, like Ifa. Olodumare said, “It’s all right.” He further said that even though she did not go into details, he, Olodumare, gave his assent to it. He added, “From today on and forever, even if what eerindinlogun says may not be detailed, anybody who disbelieves it would see the consequences instantly. It must not wait until the following day.” This is why the predictions of eerindinlogun come to pass quickly, even though the stories might not be impressive.
    Bi eerindinlogun se gba ase Lodo Olodumare nu un
    That is how eerindinlogun received Ase directly from Olodumare

    Before the diviner starts the divination process, she pays homage to Onile, the Earth diety, pointing to the ground, and to Iyami (eleiye) pointing to the sky.

    Ibaa yin o!
    Your Worship!
    Eyin l’awo,
    You are the custodians of mysteries
    Emi l’ogberi
    I am ignorant
    E f’oro yii han mi o
    Reveal this secret to me
    E ma f’ire pe ‘bi
    Do not reveal good instead of evil
    E ma f’ibi pe ‘re o
    Do not reveal evil instead of good

    The connection between Osun and Esu is interesting. Esu controls the Ajogun, malevolent spiritual beings. Osun is the leader of the Aje, even more feared than the ajogun. Yet both are capable of bestowing the greatest of blessings; Esu bestows ase, and Osun fertility. As revealed in Odu Ose’tura, the Odu that incarnates Esu and contains much information about Osun, Osun is Osetuura’s mother. Like Esu, she has a central role in the maintenance of creation. Aje’, also known as Iyami, are powerful. Olodumare has committed the universe to their care. He has given them power and authority over its affairs. They strongly hold the universe together. They maintain the order in the world. Osun is not only one of them, she is their leader. Osun, through the Iyami, and Esu, preside over ebo, and support or empower the efficacy of herbal preparations and ritual elements. Osun is a complex, dynamic, and powerful energy. Osun, wife of Orunmila and subsequently Sango, spirit who cures with water, one of the founders of the Ogboni society, partner of Orunmila in the establishment of the Ifa corpus, and fertility Goddess.

    Mo ke mogba lodo omi!
    I cry for deliverance through water!

    To understand Osun is to know the intelligence, vitality, caring, and nourishing abilities of womankind. Long-suffering, cheated, overlooked, and overworked, but always committed to the survival of humanity. Besides signifying wealth, brass never rusts, it is eternal. In Osun we have the embodiment of wealth, prosperity, love, beauty, elegance, sexuality and sensuality and a divinely sanctioned feminist. Ase.

    Omi o!
    Oh sacred water!
    Ota o!
    Oh sacred stones!
    Edan o!
    Oh sacred Edan (symbol of Ogboni)
    E kore Yeye Osun o
    All hail the Benevolent Mother

    Osun Foods
    Eko – a corn product made from ogii powder.
    Yanrin and tete – Osun’s favorite vegetables
    Adiye agagda – fowl with the feet tied together
    Eyin adiye – chicken egg
    Oti sekete – corn wine
    Yellow and orange fruits (pumpkins, bananas, oranges, mangos), vegetables and flowers

    Sacred implements
    Osun pot – containing five consecrated stones, among other things
    Agbo pot – containing Osun’s blessed water
    Osun’s ileke
    Brass bracelets
    Brass bells
    Osun carving
    Peacock crown
    Brass fan
    Brass cutlass

    Mbe, mbe ma Yeye
    Exist, exist always, Mother
    Mbe, mbe l’Oro
    Exist, exist always in our tradition
    Osun Awuraolu
    The Spirit of the River, Turtle Drummer
    Serge si elewe roju oniki
    Open the path of attraction, Mother of Salutations
    Latojoku awede we mo
    Cleansing Spirit that cleans me inside out
    Eni ide ki su omi o san rere
    The maker of brass does not pollute the water
    Alose k’oju ewuji o san rere
    We are entitled to wear the crown that awakens all pleasure
    Alode k’oju emuji o san rere
    We are entitled to wear the crown that awakens all pleasure
    O male o dale o san rere
    The Spirit of the Earth that wanders freely
    Mo juba o mo juba o
    Ase, ase, ase o!

    *The material in this paper was derived from multiple sources, including but not limited to, the book “Osun Across the Waters.”
  2. SeekingMaat

    SeekingMaat Well-Known Member MEMBER

    United Kingdom
    Oct 16, 2003
    Likes Received:
    London, Babylon
    Thank you for this very helpful narrative Brotha Awo. It helps fill in some of the 'gaps' and puts perspective on the magnitude of the Great Mother (and all her names :)) ASE!
  3. Sekhemu

    Sekhemu Well-Known Member MEMBER

    Jul 9, 2003
    Likes Received:
    new jersey
    modupe awo for posting an awome thread

  4. AntiAlice88

    AntiAlice88 Well-Known Member MEMBER

    May 20, 2009
    Likes Received:

    Yes, this feminine power is surely not respected, accepted, or embraces enough. Why do men fear it so and, out of fear, seek to abuse, mutilate, silence, and desecrate the wom(b)an?

    also, Osun Across The Waters is one of my favorite books, period. Let alone just favorite book on spirituality or Ocha...
  5. AntiAlice88

    AntiAlice88 Well-Known Member MEMBER

    May 20, 2009
    Likes Received:
    Awo, in your post you spoke of Oshun's dulaity-- her benevolence and malevolence. To me, this is reflected in her being "owner" of the herb/spice Anise. (I like to use Anise in some of my baking, so I thought about this as I was contemplating baking something lol) Anise is used to heal digestive issues and gas buildup, but is is also used to induce abortions. There is duality reflected in her herb/spice that she is a healer who rules specifically the digestive and sexual system/organs, but can with the same substance terminate the blessing of a pregnancy, although she rules fertility and procreation/conception.
  6. awo dino

    awo dino Well-Known Member MEMBER

    Sep 11, 2009
    Likes Received:
    carpenter, anthropologist, teacher. Right now I te
    in florida for now
    Hi sisterAntiAlice88,
    Osun as leader of the Aje', the Eleiye (ugly), and as Water Goddess
    The duality inherent in all Orisa, to me, speaks to the idea of unity. Everything is sacred. The most beautiful to the most abhorrent. the most benevolent to the most malevolent. Many new age inventions, like the charlatans at the Ifa foundation, with their so-called "American Ifa," love to talk about a "benevolent universe." This is "Christian creep." Ideas seepin' and creepin' into Ifa from Christianity. I'm not attacking Christianity. There's enogh of that here at destee, and I'm gonna try to stay away from that. It is an exercise in futility that bears no fruit. But the idea of a God who only represents half of all, a nuetered God, is a Christian concept. And as spoken about in another thread on new age paths, shows up as "the Universe."
    Forgive my rant. In Ifa, unity of "good and evil" has been maintained, and is obviously very important to the theology, for it is everywhere.

  7. awo dino

    awo dino Well-Known Member MEMBER

    Sep 11, 2009
    Likes Received:
    carpenter, anthropologist, teacher. Right now I te
    in florida for now
  8. awo dino

    awo dino Well-Known Member MEMBER

    Sep 11, 2009
    Likes Received:
    carpenter, anthropologist, teacher. Right now I te
    in florida for now
    Iba Osun
    0 gba ooguin leri' opo sa
    ti nrz kikere add yewo'
    O gun ooguzn, gun oogun, s(e) odo karawu
    Ore yeye o!

    Homage Osun
    She takes the medicine that is on the roof post in order to use it
    The Orisa who finds a little gourd and looks carefully inside
    She pounds and pounds the medicine and makes the mortar sound.
    Most gracious Mother!
  9. awo dino

    awo dino Well-Known Member MEMBER

    Sep 11, 2009
    Likes Received:
    carpenter, anthropologist, teacher. Right now I te
    in florida for now
    Osun (as leader of the Iyami, the mothers)holds aspecial place in Yoruba thought, and is indispensable to successful and harmonious political, economic, religious, and social life.

    It was divined for the sixteen Odu
    Who were coming from heaven to earth
    A woman was the seventeenth of them.
    When they got to earth,
    They cleared the grove for Oro,
    Oro had his own space.
    They cleared the grove for Opa,
    Opa’s abode was secure.
    They prepared a grove for Eegun,
    Eegun had a home.
    But they made no provision for Osun,
    Also known as “Seegesı, the preeminent hair-plaiter
    with the coral-beaded comb.”
    So, she decided to wait and see How
    they would carry out their mission successfully;
    Osun sat quietly and watched them.
    Beginning with Eji-Ogbe and Oyeku mejı,
    Iworı mejı, Odimejı, Irosun mejı
    Owonrın mejı, Obara mejı, Okanran mejı,
    Ogun-da, Osa, Orangun mejı and so on,
    They all decided not to countenance Osun in their mission.
    She, too, kept mute,
    And carried on her rightful duty,
    Which is hair-plaiting.
    She had a comb.
    They never knew she was an “aje´”
    When they were coming from heaven,
    God chose all good things;
    He also chose their keeper,
    And this was a woman.
    All women are aje.
    And because all other Odu left Osun out,
    Nothing they did was successful.
    They went to Eegun’s grove and pleaded with him,
    That their mission be crowned with success.
    “Eegun, it is you who straightens the four corners of the world,
    Let all be straight.”
    They went to Adagba Ojomu
    Who is called Oro
    “You are the only one who frightens Death and Sickness.
    Please help drive them away.”
    Healing failed to take place;
    Instead epidemic festered.
    They went to Ose´ and begged him
    To let the rain fall.Rain didn’t fall.
    Then they went to Osun
    Osun received them warmly,
    And entertained them,
    But shame would not let them confide in Osun,
    Whom they had ignored.
    They then headed for heaven
    And made straight for Olodumare,
    Who asked why they came
    They said it was about their mission on earth.
    When they left heaven, And arrived on earth
    All things went well;
    Then later things turned for the worse,
    Nothing was successful.
    And Olodumare asked
    “How many of you are here?”
    They answered, “Sixteen.”
    He also asked,
    “When you were leaving heaven, how many were you?”
    They answered, “Seventeen.”
    And Olodumare said, “You are all intriguers.
    That one you left behind
    If you do not bring her here,
    There will be no solution to your problem.
    If you continue this way,
    You will always fail.”
    They then returned to Osun,
    And addressed her,
    Mother, the preeminent hair-plaiter with
    the coral-beaded comb.
    We have been to the Creator
    And it was there we discovered that all Odu
    were derived from you Osun,
    And that our suffering would continue
    If we failed to recognize and obey you.”
    So, on their return to the earth from the Creator,
    All the remaining Odu wanted to pacify and please Osun.
    But Osun would not go out with them.
    The baby she was expecting might go out with them,
    But even that would depend on the gender of the baby
    For she said that if the baby she was expecting
    Turned out to be male,
    It is that male child who would go out with them
    But if the baby turned out to be female,
    She would have nothing to do with them.
    She said she knew of all they had eaten and enjoyed without her,
    Particularly all the delicacies and he-goat they ate.
    As Osun was about to curse them all,
    Ose covered her mouth
    And the remaining Odu started praying
    That Osun might deliver a male child.
    They then started to beg her.
    When Osun delivered,She had a baby boy
    Whom they named Ose-Tura.

  10. awo dino

    awo dino Well-Known Member MEMBER

    Sep 11, 2009
    Likes Received:
    carpenter, anthropologist, teacher. Right now I te
    in florida for now
    In the divination verse above, the Creator-God has placed all the good things
    on earth in Osun’s charge, making her “the vital source” as her name suggests. Without Osun’s sanction, no healing can take place, no rain can fall, no plants can bear fruit, and no children can come into the world. Granted that every orısa must have their own ase, one must wonder about Osun’s seemingly superior ase that was able to counteract the activities of her fellow orısa. Alternatively, it is conceivable that the ase of female orısa is inherently different from the male orısa, and perhaps even antagonistic when they compete, with one (presumably, the female ase) neutralizing the other (that is, the male ase), as appears to be the case in this story.
    • Like Like x 2
    • Love It Love It x 1
    • List
Similar Threads - Multidimensional Osun
  1. MenNefer
  2. Amnat77
  3. awo dino
  4. hiphopolx

Users found this page by searching for:

  1. irete obara

  2. Osun pot

  3. itan osun sengese ni ile yoruba

  4. what does osun pot water represent,
  5. osun controla 4 ajoguns,
  6. ota orisa osun,
  7. www.ere aje to dale,
  8. iyami moro ibu kole,
  9. did osun beared child for sango,
  10. osun sekese 2,
  11. symbol of putting fruits in river for yeye osun,
  12. how to recognize the potential of Osun goddess in ones life as her child,
  13. Iba osun sekese,
  14. odu ifa irete obara