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Opele: Element of Divination

Posted on 11 November 2015 by Babalawo Aworeni

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Opele is one of the elements used to cast an Ifa reading. Orunmila detected Opele by using Ikin Ifa (oke
iponri) to cast the reading, and he is also the one who guides Orunmila on his way. Orunmila woke up in the morning and cast the reading the Odu that came out was Ejiogbe.

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Konbi onitaji , Ilebe ko se dipa 

Eru A difa fun Orunmila To fe

Lo fi Owo ra Irerere leru Irere

La jeku irere laaje aja Atokun

Tosa laaje Ori erinla akiikere

To won ni Ife Ooni Oja koja 

Kito oja agbale, Okun to 

Kun kii To kun yemideregbe

Yemideregbe ni oruko taa pe 

Olokun Orunmila ni kanraa 

Nibu Orunmila ni kanraa loro 

Gbogborogbo ni lowo yo ju ori 

Gbogborogbo ni moriwo ope yo 

Ju ogomon lo Igbo kiidi ki 

Iroko ma yori temi yo temi

Yo ni akikodiye ke.
Ifa said that when he gets to the market to buy some items, that he should first put money on something he does not want to buy. When Orunmila got to the market he looked around for the items he wanted to buy, then he remembered the reading he made. He encountered one slave (Irere) who had a limp leg and was handicap.

Orunmila put moneyon the slave. Orunmila originally used Opele as a housekeeper and to clear the bush. Until one day clients who came to visitOrunmila noticed Opele working outside, before they reached Orunmila , Opele started speaking their problems.

Orunmila discovered Opele had knowledge, Opele was once a human being. Orunmila loved himand treated him as he did his own children. Opele stayed in the house and divined for Orunmila’s visitors, but Opele started speaking ill of Orunmila.
Orunmila’s clients and the people started saying that Orunmila didn’t have power, that Opele had more powerthan Orunmila. One day when Orunmila was traveling, Opele was called to the Olofin’s palace to divine. WhileOpele was at the palace he committed a major offense.

When Orunmila returned to the town, Olofin invitedOrunmila to the palace, and he explained all that Opele had done. Orunmila was very angry, and he begged Olofin forgiveness for Opele’s offense. Orunmila did another reading for Olofin, and did a sacrifice for him.
When Orunmila returned back home he called Opele. Opele started to insult Orunmila, so he took the iroke and knocked Opele on the head. Opele broke into eight pieces . Orunmila didn’t want to throw Opele away, so hejoined the pieces together and used him to consult. He has five elements. They are Bone (egun), Cowries (owo eyo), Stone (okuta), Broken plate (awo ti o fo), Snail button (be bere igbin). The five elements of Opele stand for two options:   Ire (good) and Ibi (bad)20151111_222222

Ibo idi Opele

You have to feed Opele, but there is a specific way to feed it. You can feed it during and when you feed Ifa, but you can’t put it on top of Ifa because it is a slave (eru ki ba olu a mi gun opo). You can feed it anytime you want. There are many different types of Opele:Egbere, Agbigba, Akargba ect… Although Opele tells the truth, Ikin is more accurate. Therefore Ikin is used for more important consultations, like initiations.

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Awon Opele

Ki ade pe lori , Ki Bata akun pe lese, Ki irukere akun pe lowo, Ki esin oba je oko pe, Baba yee Oonirisa.

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Orishada , Araba Agbaye Oluisese , Awolodunmirindinlogun and All the Araba ,Olu-awo, Babalawo, Iyanifa,Babalorisa, Iyalorisa, Ojugbona, Gbogbo Omo Awo and All Entire Aworeni Family Congratulate Kabiyesi Oba Adeyeye Babatunde Enitan Oguwusi Ojaja II Olori Alade gbogbo Oonirisa  Arole Oduduwa, May your reign bring goodness & prosperity to the land & the entire people of Ife and all Yoruba kingdom and be peaceful Ase ooo.

Oloye Oloriwarefa Awo Ooni Owolabi Awodotun Aworeni.

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World Ifa Festival 2013

Posted on 01 June 2013 by Babalawo Aworeni

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The Orunmila Barami Agbonmiregun, the World Ifa Festival was held Saturday June 1-2, 2013 at Oketase the World Ifa Temple, Ile-Ife. This festival celebrates the New Year for all the traditional Yoruba practitioners.

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This year’s World Ifa festival was attended by Nigerians and diasporan people from all over the world. The rituals began in the early morning and continued into the following day.

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The odu Ifa for this year is Eturupon Irosun (Eturupon sokun, Eturupon sode) – IRE GBOGBO

1) Eturupon sokun , eturupon sode, eturupon mogelemogele adifa fun agba agba ife kiribitti ni ojo ogun aro ka aaye de won ki won rubo won rubo won seun

Ifa is telling us in this year that we need to make the sacrifice so that we will not see war.  There is much trouble coming to the world in this year and the Ifa practitioner is well advised and has the tools available to handle the upcoming turmoil.

2) Eturupon sokun , eturupon sode, eturupon mogelemogele adifa fun Ejire to bo sode isa laye

There will many ibeji (twins) in this year and there will be pregnancies for the women that have been barren.

If a spouse is a twin then the other should take very good care of that spouse in this year.  Husband and wife need to care for each other and help themselves in times of prosperity and  hardship.

General

One should also not ask for money in this year, and be forgiving of those that owe things to you, in this way we will also see blessing in this year.  A sacrifice should be made to Esu to ensure that things that are owed to you will come.

We should use akara to feed our head.  Ifa says we should feed our head to receive the blessing in this year.  One needs to use their head to avoid trouble.

Also, under this odu, one should feed Osun because of the blessing.  There is the possibility for the Ifa practitioner to become wealthy in this year through the blessing of Osun.  One needs to be careful about arguments in this year, we should not engage in fighting.

There is a lot of blessings in this year.  Feed your Orisha at home to see the Ire Gbogbo.  Make the necessary sacrifices and follow the warnings of Ifa.

For more information feel free to comment on this page or write to orishada@gmail.com

Asodun modun ni awo asodun modun
Asoro moro ni awo asoro moro
Ododun lari orogbo
Ododun lari arusa
Ododun lari omo obi lori a te
Ododun lawo toro ire gbogbo
A koni fi odun eyi sa a se mon
Ase ni ti Edumare.

Orishada would like to greet for this Ifa New Year, the Oba Okunade Sijuwade Olubuse ll Olori Alade gbogbo Oonirisa  Arole Oduduwa , Awoyemi Adisa Monkanrawale Araba Agbaye Oluisese , Awolodunmirindinlogun and All the Araba ,Olu-awo, Babalawo, Iyanifa,Babalorisa, Iyalorisa, Ojugbona, Gbogbo Omo Awo .

May the blessings of Ifa guide and protect you.  Ase o

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Elements of Ifa Part III: Implements of Ifa

Posted on 18 October 2009 by Babalawo Aworeni

The implements of Ifa are the spiritual items used by a Babalawo. The following list includes the primary implements used by an Ifa priest, however it must be noted that there are other special items that are used that cannot be listed. The primary implements used by an Ifa priest are as follows:

Ikin Ifa-

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The Ikin were given by Orunmila to humans to divine on earthly matters. Orunmila gave them to people to divine for their problems. Whatever the Ikin is true and cannot be changed. Olodumare first gave the Ikin to Orunmila to consult then Orunmila gave them to human beings in order to have the guideline in life. If you consult with Ikin, the sacrifice must be made the same day.

Opele-

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Opele was the servant of Orunmila. Orunmila used money to buy him at the market. Orunmila discovered that Opele had knowledge, Opele was once a human being. He was handicap with a limp leg. Orunmia originally wanted to use Opele to clear the bush but when clients would come to visit Opele would speak their problems before Orunmila. Opele stayed in the house and divined for Orunmila’s visitors. One day when Orunmila was traveling, Opele was called to the palace to divine. While Opele was at the palace he committed a major offense. When Orunmila returned he was very angry and beat Opele on the head with the Iroke Ifa. Opele broke into eight pieces. Orunmila didn’t want to throw Opele away, but joined the pieces together and used him to consult.

There are many different types of Opele: Egbere, Agbigba, Akaragba, etc. Although Opele tells the truth Ikin is more accurate and Ikin are used for important consultations, like initiations.

Owo Eyo or Erindinlogun-

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The cowries were presented to women through Osun. Orunmila gave them Osun to use to consult. The cowries are made for females and men should not use them. The Owo Eyo say the truth and are an important divination tool.

Opa Orire or Osu:

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This is the staff of Orunmila. It is used as a walking stick by Orunmila. When a babalawo is walking to a spiritual place he will use his Orire. Only an Elder Awo can use the Orire. It represents the premise that an Awo can never die, that he will live long.

Opon Ifa-

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The Opon Ifa is used when consulting Ifa. It is used during sacrifice. The Opon Ifa symbolizes the heaven. It represents the four earthly directions, North, South, East and West. The center of the Opon Ifa is the junction of the earthly directions in heaven. The head is carved at the North position on the Opon Ifa, representing the eyes, where the Opon Ifa sees all that is happening on earth and the sacrifice or messages will be sent to heaven.

Iroke Ifa-

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The Iroke is used by Orunmila when he travels to an occasion to pray for the people. Anywhere an Awo travels he will brng is Iroke. It is also used during sacrifice to knock the Opon Ifa.

Irukere-

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Orunmila uses the Irukere when traveling to an ocassion. The Irukere is also used by kings. It is also used for spiritual services. Orunmila uses Irukere to save people. Only elders, kings, chiefs or those of special importance can use Irukere. It should be used during a sacrifice, or during consultation, it sits to the left.

Apo Abira or Apo Ikofa- This is a bag that a babalawo carries on his left. All the materials of Ifa are kept in this bag.

Adura (Prayer):

Gbogbo eniti won se abewo si orishada.com won ko ni fi ohun mo ni eniyan oju ti won fi wo koni fo ase o

All of the people the visit Orishada.com will not know blindness that the eyes that you use to view this site will always see clear. Ase o

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Elements Of Ifa Part II: Spirit Of Ifa

Posted on 12 October 2009 by Babalawo Aworeni

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The spirit of Ifa can also be called Ase and among other things is carried by those who deliver the message of Ifa.

The idea of Ase comes in many forms . There are many types of Ase, the three major types of Ase include: The Ase that the Ikin Ifa is empowered with, the Ase that Babalawos carry and the Ase a person takes for heaven.

When one is initiated to Ifa their Ikin should be empowered with the Ase of Ifa . In some initiations where a person’s Ifa is not empowered with the Ase of Ifa , Ifa may not answer their prayers or help them in times of need. This happens because of improper initiation technique, such as 3 day initiations or fake incantations.
The other type of Ase is the type that will come with the person from the heaven. When a person comes from heaven with this type of Ase, whatever they say will happen. If they curse, the curse will affected the person intended, and if they pray their prayers will be immediately answered. They are considered very powerful. This type of person carrying the Ase from heaven is called, Eleyin Oke and God gave the Eleyin Oke power. However they are not dangerous but are well respected.

To recognize the Ase that a Babalawo possesses a client will hear the truth about their life and circumstances. When the Babalawo divines, if he does not speak the truth, then he doesn’t carry rhe true Ase of Ifa. If a Babalawo carries the true Ase of Ifa, it is not good for him to curse. It is not good for a babalawo to be bad tempered or to lose control. A babalawo that is foul tempered, lacks patiences, or curses often should avoided. These type of babalawos are on a destructive path for themselves and those around them.

There are 2 type of babalawo. A normal babalawo that carries the Ase of Ifa and the other is called a Babalariwo. Those that are Babalariwo are frauds and don’t actually carry the spirit or Ase of Ifa. They fake readings to gain money and false prestige. A true babalawo must help those that seek their assistance. A Babalariwo exacts some outrageous price for their services. For instance, telling a woman that she must have sex with him for the her spiritual work is completed. Ifa does not accept this, it is not proper and is an indication of fraud.

A good babalawo must know the Esunsun. The Esunsun is a moral code by which all babalawo must follow. An example of the Esunsun is: don’t sleep with your father’s wife, don’t lie, don’t steal, don’t hurt people with juju, honor your elders, don’t disobey your parents, etc. The Esunsun is what allows a babalawo to live a long life. When an elder that has lived a long life is asked how they have lived so long, he invariably replies, “Esunsun mimon!” (It is the Esunsun that allows me to live a long life!)

There are different ways for one to gain Ase. One way that a babalawo gains Ase is by taking a title. During the title initiation, all the babalawos will gather to pray, say incantations, and empower the title taker’s Ikin Ifa.

A person can also lose their Ase in several ways. One way is by being rude or showing poor character in front of the wrong person, such as an elder. They can also lose their Ase by leaking secrets, telling lies, or committing heinous acts on others. If one is given power or Ase through an initiation title or other means and is rude to those that first gave them the power or title (initiation), the Ase can be removed.

“Odo to ba gbagbe orisun o ma gbe ni.”

– The spring that forgets it’s origin, will run dry.

If a person forgets or is rude to the person that gave them the power in the fist place, the power given can still can still collect that power back. By dishonoring God, orisha, parents, oluwo, ancestors, females or elders, etc a person will lose Ase. Also if someone does not respect their own destiny they can lose power or Ase.

Omode bu iroko o poju weyin o ro pe orujo loluwere pa ni

-The child that insults the Iroko tree, doesn’t know the moment when the Iroko tree will punish him. Any babalawo that disrespects their elders will one day regret it, even if th punishment is not immediate.

Check back to Orishada.com for the Elements of Ifa part III: The Implements of Ifa where we will detail all the implements used in working with Ifa.

We also use this time to thank OLODUMARE for the new Olojo festival of November 20, 2009. We greet the AROLE ODUDUWA OBA OKUNADE SIJUWADE OLUBUSE IKEJI ORISA OLORI ALADE GBO GBO!

We use this time to greet our father ARABA AGBAYE OLUISESE AWOYEMI AWORENI ADISA MAKONRANWALE and all Awo of Ile-Ife.

We also greet all the Ile-Ife indigene, all the Yoruba at home and abroad in the diaspora, for the new Olojo festival that will start on november 20, 2009. The Ooni will carry the crown of Oduduwa to ode agbalasa and pray for all the world.

A SE YI SA MODUN

A SA MODUN SE MI O

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Ori Apere: Destiny

Posted on 28 August 2009 by Babalawo Aworeni

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The ORI created the individual to this world, it created all the orisha including orunmila and oduduwa.  The Ori is what holds an individual’s destiny.  The Ori is what creates rich and poor, allows for dissapointment or joy.  The Ori is in control of one’s daily ups and downs.  Ose Tura explains that the Ori is more important than medicine, that one shouldn’t believe in juju but in one’s own individual power manifested by their Ori.

The Ori is a spirit each individual has on his or her own.  When we come from heaven we pass a place where we obtain our own destiny, but it is the Ori that assists us in getting a good destiny.  When the human being was created, Olodumare created the Ori.  When one dies the Ori dies as well.  Before consulting Ifa, one already knows their duty to their Ori.

We can know when our Ori is angry through consutation with Ifa, asking from our head, and realizing something is amiss when our hard efforts seem to waste in vain exertions.  The Ori is a spirit akin to the soul and follows us when we come from the heaven.

An individual has two heads, the Ori Inu is inside the physical head.

Ori Inu ma ba to de je

This is a prayer that the Ori inside doesn’t spoil the Ori outside.  The physical Ori that you see is on the outside.

One can know the precise things that their Ori wants through divinaion.  If one disobeys their Ori all things will fail despite their best efforts.

Some examples of different types of destinies are as follows:

1)   To Wa Wo Iran, with this type of destiny the person has come from heaven as an observer.  Their destiny is to just look and not to act or participate.

2)  Asiniwale Aye,  the person with this type of destiny has come to earth worship another person.

3)  Eni To Wale Aye Wa Se Rere, a person with this destiny has come to earth with the sole purpose of doing good.

There is a difference between destiny and behavior.  Where behavior is a choice, one’s destiny cannot be changed as it come with us from heaven.  It is not possible to change one’s destiny.  One’s destiny can sometimes not be fufilled do to their choice in behaviors.

To care for one’s Ori, it is important to keep your head clean, not to be careless when touching your head, and be mindful of who is touching our head.  One can receive Ori to worship.  When one wakes, they can hold their head and pray that their Ori will bring good things.

Ori Ajike, ori aji ge, ori logbe ni ti a de ade owo, ori

lo gbe ni ti a wo ewu ileke, ori lo gbe di olola,

ki a to mo obi bo Orisa ori ni ki a mobi bo

Plenty of odu Ifa speak about the Ori, for instance Ose Tura, Ogbe Di, Ogunda Ogbe, Obara Meji, Eji Ogbe, Etura Meji, etc.  White is the color of destiny.  As for the taboos of the Ori, how your ori creates you is how you should be.  Don’t use color on your hair or use harsh treatments on your head, treat your Ori with care.  The food for the Ori is, obi, cock, eja abori, igba, omi tutu, otin.  However your Ori bless you, you can feed it.

We appreciate you visiting Orishada.com and if you have any questions please comment and we will answer.  May your Ori bless you and keep you safe throughout your travels.

ASE O

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