Igi Ope at Oketase

Odu Ifa is an element that comes from the heavens and is used by Orunmila to assist human beings in their daily lives.  There are 256 Odu with 16 major Odu (Ojudumerindinlogun).  The remaining minor Odu are called Amulu.

When Odu was still in the heavens, Ofun Meji was their elder.  All the Odu gathered in the heavens to discuss coming to earth, however Ofun Meji wasn’t ready to leave heaven at that time.  In heaven Eji Ogbe was the youngest, however it was Eji Ogbe that came to earth first followed by Oyeku Meji, then Iwori Meji, Edi Meji, Obara Meji, Okanran Meji, Irosun Meji, Owonrin Meji, Ogunda Meji, Osa Meji, Irete Meji, Etura Meji, Eturopon Meji, Ika Meji Ose Meji, followed lastly by Ofun Meji.

Upon reaching the earth Ofun Meji began fighting the younger Odu in an attempt to regain the position that he held in the heavens.  He fought and defeated Ose Meji, Ika Meji, Etura Meji, Irete Meji, Osa Meji and Ogunda Meji.  When he fought Owonrin Meji there was no winner.  To this day no one knows the elder between Owonrin Meji and Ofun Meji.

The 16 Major Odu Ifa in Ile-Ife are as follows:

Eji Ogbe     Oyeku Meji     Iwori Meji     Edi Meji     Obara Meji    Okanran Meji

Irosun Meji     Owonrin Meji     Ogunda Meji     Osa Meji     Irete Meji

Etura Meji     Eturupon Meji     Ika Meji     Ose Meji     Ofun Meji

If you would like to have a full explanation of your personal Odu, complete with taboos please contact us at:  orishada@gmail.com

Aboru Aboye,

The Araba Agbaye has released the following statement:

I Araba Aworeni Awoyemi Adisa do not permit the unauthorized use of my name, image, or words to be used. Anything having to do with my name must be authorized by me especially when used to gain notoriety or money by the user.

It has come to the Araba Agbaye’s attention via the World Wide Web or internet that his name is being used as a means to gain money and notoriety. The Araba Agbaye has neither divined, given ebo instructions or authorized this to be done on his behalf in Venezuela. The advertisement of these services is false and is being done without his authorization.

Ake ko kumo enikokan

Ika kumo eniyan

Bi eniyan ba yo leda

ohun gangan a ma yo won se

A difa fun etutu ti se omo

Ikofa orunmila ni ojo to ba ni aya sun

Iro ti lo

Otito ti de o

Odabo

We are sorry for the passing of the beloved father Obalale Obatala. Our condolences to the Dosu family, all of the Itapa family and the people of Ife. He transitioned on December 18, 2009, the funeral rights will begin on the December 19.
Obalesu will taking over the postion as the head of the Itapa.

Ojo ajina sira o ase
Awo ki sunkun iyere leku awo
A ki gbo awo iku awo sun ni
Ki awo rere ma je ni moore agbada.

Orisa Nla Shrine, Ile-Ife

Obatala is a messenger for Olodumare. He created human beings by forming their bodies an facial features. However, it was Olodumare that gave human beings the breath of life. White people were created with red clay while black people were created using black clay. When Obatala was quickly creating human bodies, he created handicapped humans. He created them in order that humans may know the different facets of life and appreciate what they are given. Because of this the handicap are children of Obatala and worship him.

Anyone that is to take the crown of Ooni (king) must first be given the crown by Obatala. Obatala is the Orisha that wears the crown.

Obatala has many praise names, they include but are not limited to the following:

Obatakuntakun Lode Iranje, Eni To Nsoju To Nse Owo, Orisa Ni Maasin, Onileji Oje Oji, Orisa Nla Je Eeyan Pataki

Obatala is known for granting prayers for women to bear children, for making childbirth easier, for having good children and for obtaining money. Yemoo Oboboniba is the wife of Obatala.

Obatala has a strong relationship with the Aje Funfun. Yemoo, his wife, is Aje Funfun. The aje associated with Obatala are called Aje Obatala. The relationship of Obatala to the other Orisa is that he is their Elder and the ower of the Ase. Obatala often appears as an old man.

Obatala likes to dress in white. He likes to eat eku, eja, igbin, 6-toed cock. His taboos are emu (palm wine), aja (dog), day old pounded yam (can only eat fresh yam), he cannot eat on a stool, and he cannot walk on an overgrown path.

The Obatala Festival is held in Ile-Ife at the Itapa Temple in January.

Chief Posi Egbewole Obaluru Obatala is from the Iranje Orisa N’la compound in Ile-Ife, Nigeria. He was born into an Obatala family. He is a priest of a Obatala and an herbalist. He holds the title Iwarefa in the Ogboni Fraternity.

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-

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-

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-

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:

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-

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-

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-

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

Ifa is the word that came from the mouth of Orunmila.  The entire Ifa corpus encompasses the strengths and pitfalls of human existence.  The philosophy of Ifa is vast and has been described in a myriad of different ways, however the basis of Ifa is TRUTH.  To follow and practice the tenets of Ifa, one must not only have patience, but they must speak and practice the truth in the purest sense.

In Ile-Ife if you want to practice Ifa the following is discussed with the potential devotee:

If one practices Ifa to have drink, then they will have drink.  If one practices Ifa to have meat, then they will have plenty of meat.  If one practices Ifa to have a wife/husband, then that is what they will get.  If one practices Ifa for juju or money, then that is what will come to them.  However, if one practices Ifa with a pure mind with truth on their tongue, then all these things will be theirs, drink, meat, wife, children, juju and money.

Ifa knows the future.  Ifa knows the beginning and end of all things.  There is no problem that Ifa cannot solve, with the exception of death.  Ifa tells of one’s destiny as well as an individual’s life purpose, path and personal journey.  Because each person has a specific individual destiny, Ifa will tell a different story and have different advice for each person.  Ifa will tell a person the food the should or shouldn’t consume, what colors they should wear or avoid.  Ifa will also tell a person about certain pitfalls they should avoid, such as walking at night, or marrying a man/woman with tattoos, etc.

Ifa is specific about how to care for all the Orisha as well.  Ifa tells of when and to whom to make sacrifice.  Also about the food they should eat.  Ifa is consulted for entire towns, kings, senators, priests and common people alike.

The Elements of Ifa is a three part series on the basics of Ifa.  It will include the Philosophy, the Spirit and Metaphysics, and the Physical Implements of Ifa.  Please feel free the reply to this post if you have any questions or would like further elaboration.

In Ile-Ife, beginning in late June the Egungun masquerades begin to appear.  The Egungun will appear from various compounds in Ile-Ife from the end of June through October.  Many family compound in Ile-Ife participate in the Egungun festivities and own several of the hundreds of different type of Egungun.  A family compound will own an Egungun masquerade depending on the head of the household’s individual odu Ifa, their family lineage or just personal interest and appreciation of the Egungun culture.

There are many different kinds of Egungun, hundreds, bearing many different names.  In Yorubaland the types of Egungun changes from town to town.  For instance,  Egungun is worshiped differently in Ibadan than it is in Ile-Ife.  The procession of Egungun occurs over a period of months and moves from compound to compound.  Some Egungun are only allowed out at night while others come out only in the afternoon or evening.  Each Egungun characteristics depend on family lineage or personal taboos.  In Ile-Ife, the house of Egungun is called Igbale.  There are two primary types of Egungun called Egun Oloro and the Egun Onijo.  Egun Oloro is a male and canes festival goers while Egun Onijo is female and dances with festival goers.  The last Egungun to appear is the most senior Egungun called, Alagba.  The Alagba Egungun will appear before the Olojo festival in October, this festival marks the end of the Egungun procession.

In the Oketase compound, the Egungun masqurade does not appear at the Oketase temple or the Enuwa.  This is because of three very powerful events that occur at this location.  The first event is that which happens during the Odun Elefin festival when the Araba Agbaye transforms into the leopard.  The second event is during the Olojo festival when the Ooni carries the Aare of Oduduwa (the crown) to the Oke Mogun which is located in the Enuwa.  The third event is during the Ijekuru Itapa Obatala or Igbefapade Orisa where the Ooni, the Araba Agbaye and the Obatala shrine meet in January.  For these reasons the Egungun can never appear at this location, if they do pass the Enuwa the Oga will appear and swallow them whole.

In early September, the Araba Agbaye brought out his family’s Egungun appearing at his mother’s compound in Okemarisa.  The Egungun included, Awo Arerungbaga, Obadi Meji, Oori, Oyin, etc.

According to Ifa, Orunmila is the one who took the Egungun from the Iwo Ile, the hole in the earth.  In Okanran Ogunda (Okanranileegun) Ifa explains:

Ore gan gan lo mu egun wole.  Atori gan gan.  Lo mo oro wole Igbale.  Gbagbese mi ogbagbese.  Adifa fun Baba Lamese to mu egun rowaye.

There are many odu Ifa that talk about Egungun, including Oyeku Irete, Iwori Oyeku, Oyeku Pakinose, etc.  The taboos of Egungun is that they can never cane a Babalawo and they can never show their face.  If the Egungun passes the Agbede they must leave coins.  The Egungun can wear any color and they eat akara, ole, obuko, plenty palm oil, obi, and otin.

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

Iwa Pele is character.  In the olden days, Iwa was the most beautiful woman in the village and everybody  wanted to marry her.  It was only Orunmila that made the proper sacrifice and was allowed to marry Iwa.  When Orunmila made the sacrifice he was given one special instruction and it was that he could never yell or mistreat Iwa.  One day years into his marriage with Iwa, Orunmila returned home and his food was not yet prepared.  Orunmila began to scream at Iwa.  Iwa patiently bore the brunt of Orunmia’s wrath.  She quickly finished preparing the food and Orunamila sat and ate.  In the morning Iwa packed her things and left Orunmila’s house and returned to Heaven.

Orunmila searched and searched for Iwa eventually finding her in heaven.  When Orunmila went to heaven to find Iwa, he changed his clothes as not to appear as himself.  When Iwa came out, Orunmila begged her to return.  She agreed but her said that she would never return in human form again.  She would only return in spirit.

The person that is patient will see Iwa, for Suuru (Patience) is the father of good character.  Great things in life comes to those with patience.  Good character is easy for some and very difficult for others because of one’s mind.

If  a person doesn’t have good character no one will look for them, everyone will dislike them and on one will give them the good advice.  If you have a good mind you can also have good character.  Being good to others invites good character.  It also important that one cannot judge them self it is others that will recognize the good character in them.

One does not feed or worship good character, she is a collection of behaviors and she is necessary to receive and care for the Orisha.  To work with the Orisha one must have Iwa, it requires good character and patience.

Eji Ogbe and Ogbe Ogunda are amoung the many odus that speak of Iwa.

The next post will focus on Ori inu.