This past month, Orishada traveled to Cuba.  We were pleased to see the level of devotion Ifa practitioners had for Ifa and the Orisha.  It was wonderful to see that devotion to the deities was at every level of society and crossed many ethnicities.  There were Orisha songs being sung in many facets of life.  There are many very good things about Orisha worship in diaspora.
There is a lot of wisdom and knowledge in this Yoruba religious and it is up to us to use this wisdom in the right way.
There are some issues that I noticed during our trip to Cuba should be corrected.  These issues are not only for the devotee in Cuba but for many of the other people that practice in different places in the diaspora.  Respect is of the utmost importance in Ifa culture.  Respect for Olodumare, Ifa, Orisha, one’s elders and to one’s self.  Another common mistake I saw was that the term Iyawo, which mean Wife in Yorubaland.  I saw males calling themselves “iyawo orisa” and they said when have to wear with cloth for one year.  It is also not necessary to always wear white clothes.There are certain circumstances where this is necessary and may be part of a sacrifice for some but it is not mandatory.

Just because someone is initiated to Ifa or any other orisha, it does not make them a Babalawo or an Orisha priest.  Becoming a priest is a long and arduous process and takes many years of devotion and apprenticeship.
An Omo Awo must have respect and give his Oluwo the full honor. If any Omo Awo disrespects his Oluwo, the Omo Awo can be dismissed.  How a Oluwo treats an Omo Awo will come back to them and vice versa is true as well.  In this case what you give is what you receive.
It is not correct for an Oluwo to keep knowledge from his Omo Awo.  There is a Yoruba proverb: A ki juba a fi ifa sinu ku.  The meaning is that we will not salute the person who keep his ifa knowledge inside is stomach.  Knowledge should be given freely.  If the Oluwo dies with his knowledge and it goes back to heaven, it is not good and the Oluwo is not following the mandate as given by Olodumare.

It is the responsibility of a Babalawo comfort those that come to them for help.  It is not right to give bad news and not offer a solution.  In Ifa there is a solution to every problem (with the exception of death).  A Babalawo must use Odu Ifa to offer a solution to a client’s problem not just state a problem and leave the client feeling sad.

Lastly, it is important for the Orisha shrine protocols to be followed.  Some shrines cannot be placed near each other, some have to be outside and some need to have separate rooms in the house.  When a woman is menstruating, she should not handle the Orisha.  After one has had sex they cannot go before nor do any work with the Orisha without first showering.
Also each Orisa has their own beads and cloth it is important that we provide the right bead or cloth for our Orisa.
We have to be careful about the food of Orisa because the food of one Orisa can be the taboo of another Orisa.  An example is the food of Ogun is the taboo of Obatala and when we are feed Ogun we have to be careful not to let the food to go Obatala shrine.  This is very important for any Babalawo or Babalorisa to follow these protocols.  I have seen a Babalawo make the sacrifice for the client and not know if that sacrifice was accepted.  It is vital to check you not only that it was accepted but that the food that you used to feed the Orisa has pleased the Orisa.  This is not just at the discretion of the Babalawo or Olorisa, let us follow the warnings as given by Ifa .

There is now an Ifa temple in Cuba that takes after the traditions as they are taught in Ile-Ife.

We here at www.Orishada.com regret to announce the death of Akanni Falolu ( Agbongbon Awo Agbaye) who died on 29 / 12 / 2013 .Our condolences for the passing of the beloved father and grand father Agbongbon. Our condolences to the Akanni family, Awolodumerindinlogun and the people of Ife.
The funeral is on 5th and 6th with ritual (oro Ifi eyin rin wole Awo)
Ojo ajina sira o ase
Awo ki sunkun iyere leku awo
Awo ki gbo iku awo ki awo sun legbe
Ki awo rere ma je ni moore agbada.
Babalawo Owolabi Aworeni.

The Odun Ilefin festival for the Araba Agbaye was held Tuesday, June 19, 2012. This is the festival of Orunmila where the Araba Agbaye prayed for all Ifa devotees. During the celebration the Araba became the Amontekun  Orisa, where he symbolically transformed into a leopard. The symbol of the leopard can only be represented by the Araba Agbaye.

Mo po ju wo eyin kin ri oba Araba da amotekun odese odieranko abifinlara

This proverb is for the Araba Agbaye and speaks about to looking back to see the King, the Araba has turned into the leopard.

This year Orishada like to thank Awoyemi Adisa Monkanrawale Araba Agbaye Oluisese , Awolodunmirindinlogun, All the Aworeni family in diaspora   and All the Araba ,Olu-awo, Babalawo,Iyanifa,Babalorisa, Iyalorisa,Ojugbona,Gbogbo Omo Awo.

Aseyi Samodun A se Amodun Semi Odundun Lawo toro lowo
Olodumare ani fi odun yi se asemo Ase oooo.

The Odun Akara (bean cake) festival was held Tuesday, June 12th,2012 in Ile-Ife.  In this festival all the babalawo and the ojugbona paraded through the streets of Ile-Ife to many the local shrines including Origi and other Orisha shrine.s  The people of Ife made Akara (bean cake) to eat, feed the babalawos and deities.

After this ritual they babalawos performed the Ojumo ma aworire that night until the  morning of the following day.  This took place in each individual compound.  Singing, dancing and chanting iwure continued all night through the next day.  Each Orisha was called using ritual language.

The Orunmila Barami Agbonmiregun, the World Ifa Festival was held Saturday June 2-3, 2012 at Oketase the World Ifa Temple, Ile-Ife. This festival celebrates the New Year for all the traditional Yoruba practitioners.

This year’s World Ifa festival was attended by many from within Nigeria as well as from all over the world. The rituals began in the early morning and continued into the following day.

This year’s odu is Ogbe Iyonu/ Ogbe Ogunda, IRE AJE.

In this year Ifa is telling devotees to be patient (suuru).  Money will come to those that make the proper sacrifice in the new year but one must be careful of some embarassment that may be associated with this good fortune.

Ifa devotees must take care of their destiny in this New Year.  One must feed their head for it is the head that will bless you in this New Year.  There may be fighting, a practitioner of Ifa should not fight.

A lot of children will be born this year.  There will be many dada children born.  These children will bring a very special blessing with them.  It is important to feed Agbonmiregun in the New Year so that the blessings of this odu will manifest.  It is also important to feed Ogun and the head.

People who do not have wives will find a wife in this year.  Ifa devotees will see the blessings of Ifa in this year.

Ifa also says that if an insult comes out one should not be quick to anger.  Use the hand to rub the stomach to keep calm and don’t be quick to be upset.  Be careful of friends, they will have the tendency to give bad advice.

Ifa devotees should not drink in excess in this year.  Be careful of the words that fall from your mouth, do not curse.  Keep a cool head in this year.  Take good care of Orunmila.

Married couples will see problems in their relationships, they should persevere. They should not give up the relationship.  Ifa tells us that we should not lie in this New Year.  To see the truth in other’s lies a sacrifice should be made.

All Ifa devotees should take good care of their children.  The children will bring great blessings.  There will be many children and many apetebi in this New Year.

Ifa say we have to make a sacrifice to the Esu and you have to be careful about the food that you are eat or drink in out side and don’t stay later in the city because some people they are plan bad thing for people .

Ifa says we should make a sacrifice that we will keep our property.

That we will live long some people we should be very careful about people  .

Ifa say we have to be patience and we  don’t let people where we are going keep our secret in our mind don’t trust anybody ok .
Ifa say fighting is come and we have to be careful about the word that is come out from our mouth.

1 Agbo to feed Agbonmiregun

1 Elede to feed Ifa

1 Obuko to feed Esu

1 Eyele to feed ori

1. Akaka ni gbenagbena igi loko

Ikadu le fi pe korokoro bi esin

Ba yan la yan ju olowo re ni ke si

A difa fun ma kogun omo alara

Alukin fun ma kogbon omo ajero

A difa fun abiwape ni se omo bibi orunmila

Won ki gbogbo won rubo abiwape

Ni kan loru ebo.

2.  Agba oni suuru ohun gbogbo loni

A difa fu orunmila to sawo lo ode iwo

Won ko rubo orubo ebo orunmila oru bo

Iya kan iya kan ti orunmila je lode iwo ki

Won ma pe ni iyawo.

3.  Kukuduku petenaki agberin igbado

Igbado agberin a difa fun onigunmoye

Omo adakolowo remon  won ki onigunmoye

Rubo onigunmoye ru ebo o seun.

For additional information on the sacrifice for this year write to: orishada@gmail.com

This year Orishada would like to thank 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. 

Aseyi Samodun A se Amodun Semi Odundun Lawo toro lowo
Olodumare ani fi odun yi se asemo Ase oooo.

The Arisun Idana Ile Aafin festival was held on Monday, May 28, 2012 in Ile-Ife. In this festival, the Araba and the elder the Awos must pick the Ewe (leaf) at the Osara Shrine and use it to wash the Ikin and Odu of Oduduwa. These are the Ikin held by the Ooni of Ife.

At night all the Awos and the Chiefs in Ile-Ife, including Lowa, Jaran, and Omirin (Emese) sleep in the palace. In the early morning they feed the Ikin and the Odu of Oduduwa. Also in the morning the Awos will go to Oketase and continue to say iwure over the Ikin and Odu Oduduwa.

Before the procession to the Osara Shrine in the afternoon the elder chiefs met at Oketase.

Following the meeting, the precession began down the streets in the center of Ile-Ife towards the Osara Shrine.

The elder Awos and chiefs continued to the Osara Shrine to pick the Ewe while the rest of the precession and the Ojugbona stopped at the Origi in the Moniki compound. The younger Awos and Ojugbona of Oketase fed the Origi. They said many prayers, recited Odu Ifa, sang and danced.

The precession through the streets ended at the Ooni’s Palace.

That evening the Awos returned to the Ooni’s Palace to feed and pray over the Ikin and Odu of Orunmila.

The singing and dancing of the elder Awos continued throughout the night

The Awo’s stayed in the Ooni’s Palace all night celebrating and chanting adura until the early morning.

Orunmila historically helped Oduduwa feed his Ikin and Odu. During this festival the Araba Agbaye as the representative of Orunmila on Earth helps the Ooni to feed the Ikin and Odu logboje of Oduduwa.

This festival refers to the Egbodo Ooni, which must be performed for the New Year to be ushered in. The Ooni must eat a spiritual yam for the sacrifice to be complete. Five days following the Egbodo Ooni and feeding of Oduduwa’s Ikin and Odu, the Orunmila Babarami Agboniregun festival will take place the Oketase World Ifa Temple .

Babalawo Owolabi  Aworeni.

The Egbe Orun are spirit companions.  Every person enjoys the company of these companions in the heavens before they come to earth.  When a person comes from heaven, there are many groups that they may be associated with.  One of these groups is called Egbe Emere, which is one of the most powerful groups.  A person’s destiny on earth is already determined before they leave the heavens.  Their spirit has already made an agreement with the powers that be.  This agreement may be for money, long life, children, etc.  This agreement depends on the individual.

In some cases a person may have a husband or wife during their time in the heavens and they may have made a promise to this significant other.  They may have promised not to take another husband or wife when they travel to earth.  Or they may have promised only to spend a day, week or month on earth.  If the agreement was broken while on earth an individual will experience many problems in their earthly life.

It is important that a person makes a sacrifice to the Egbe Emere, Didi Eru Egbe or the relevant Egbe Orun for their particular situation when they arrive to this world.  Some promise that they will do it while in heaven but when they come they get distracted and don’t perform the necessary sacrifice.

Some people have Egbe Orun in the ocean.  Some have Egbe Orun in a particular tree.  Everyone has Egbe or spirit companions that they were close to while in heaven.  In Oyeku Ogbe,

Iji aji a ko jire

Isun asun a ko sun ire

Ebo Oyekulogbe la o mon

it was divined for Orunmila when Orunmila hide his money in his room.  On the day when he returned from a journey, he found that the money was missing.  He thought that one of his Omo Awo had stolen it.  The money kept coming up missing and Orunmila discovered that it was his Egbe disrupting his life.  Afterward, he performed the necessary sacrifice, feeding them.  After doing this, the money stopped disappearing.  He then began to feed them regularly and didn’t have a problem again.

The problems that people have will manifest in different ways.  Some will lose jobs, or have problems with childbirth and other may have problems with marriage and relationships, it depends on the individual circumstance.  All these things could be a result of a broken promise with the Egbe or their displeasure in something about the person’s life on earth.  It is the Egbe that has the power to to take essential things from someone to make their life unhappy, it is usually done because of a broken agreement.

It is not everyone that is Abiku, that will die during their naming ceremony or during their wedding, but for some it is the case.  The Egbe Orun take them because it is their original agreement.

In Oshe Omolu (Oshe Ogunda)

Oshe Omolu

Osi ko mo awo

Agada ko mo ori

Eni o da oru

divined for Omo Asode, Omo Aroko and Omo Asawo, these three children came from the same heaven.  They made the promise before going to earth, that they would return to heaven after spending only seven (7) days on earth.  The three mothers of these children went to get a reading from the same babalawo.  Only one mother made the appropriate sacrifice.  They were told not to have a big naming ceremony or party at the birth, only they should give the child their name.  The other two mothers used the money for the sacrifice to have a large ceremony.  During the naming ceremony the Egbe Orun called the children home.  When they got to Omo Asawo he was able to send them away because of the sacrifice that his mother made.

It is the destiny of some people to be very powerful on earth.  It is through the Egbe that the positive aspects of one’s destiny will manifest.  For some people a very small seeming insignificant thing will turn into something very large and important through the Egbe.  It is important for people to always take care of their Egbe Orun.  In the case of a sick child it is especially important, because the problems with that child can likely be caused by the Egbe Orun.

Babalawo Owolabi Aworeni

                                                                                                                     Orisa Ijugbe

The history behind the Orisa Obarese includes the story of a very powerful man that lived an extraordinary life.  Here in Ile – Ife all the orisa have there own special power.  Obarese is the deity in charge of rain. According to Ile-Ife tradition, Oranfe and Obarese descended from heaven at the same time.  They descended to lloya with chain like the other Orisa.  Obarese was a powerful man during his time on Earth and had many magical elements at his disposal.  Oranfe is Obarese’s  older brother.  Because of his power, Oranfe wanted Obarese to leave his domain.  Oranfe has thunder (Ara) and is first god that had the power where fire could come out from his mouth.  Obarese can cause rain to fall whenever he wants.   Ifa was consulted , and Oranfe told Obarese that he is to have a wife.  Oranfe then slapped the rib of Obarese and changed the rib into a woman.  The name of the woman is Osere.

Osere and Obasrese proceeded on their journey to leave the domain of Oranfe.  They stopped at three locations.  The first land was Igbodo and they relaxed well there and they want to stay.  Oranfe then appeared to his brother and told him that he and his wife must proceed on with their journey.  Obarese carried out his Ifa and Odu, he then perform ritual and he prayed to Olodumare. There was a tree where he and his wife were sitting and he directed his magic to the tree and the tree turned to a hill.  This hill remains in Ife to today and is still the site of great magic and ritual.

Obarese continued on his journey.  He stopped next in Gidi Ogbo.  He met people that were joyful, they were celebrating an Ifa festival.  They welcome him with pounded yam and melon soup and he want to start eating.  Oranfe appeared to Obarese again and told him that he couldn’t eat the soup and had to continue on the journey.  Obarese again took out his Opon Ifa and Odu and performed a ritual, he turned the soup into a great stone.  This stone is still in Gidi Ogbo and is worshiped today.

Oranfe said that he had to move beyond river bank.  Obares went to a place Igbo Ogbe.  Obarese was afraid to cross the river.  Oranfe said he should not fear and once he gets to the other side he will tell him what to do.  After he crossed the river to the other side, Oranfe said that from that moment on, Obarese should never again come into his domain except for Oranfe’s festival.

Obarese  never went again into his brother’s domain and he continued his life.  He performed one wonder where he prayed to Olodumare to have yam grow during the Harmattan when nothing can grow.  He reached a new home during the Harmattan and his family needed food but was unable to plant yam.  He prayed and performed a ritual for the yam to grow in three days.  The yam grew plentiful at the end of three days:

oko su lojo oko

oko ko isu awure legbe

He was also the first man to plant and grow the palm wine tree in one day and to take the palm wine out that very day.  He had access to many powers.

During the reign of one Olofin, the people of the Ife communities were dying of hunger.  The herbalists were unable to take care of them.  During that time rain did not fall.  The Olofin called a priest to come and find the solution but they could solve the problem.  The people of the town told the Olofin that Obarese had the power to call for rain.  Olofin called  Obarese to come and solve this problem and he told Olofin that he will solve but he will  need 6 pounded yam, rat fish and other material to perform the ritual.  With this he had a power pot called Ikoko Elemeji, which he used to make the sacrifice and perform the ritual.  During the ritual he was sang this song:

tojo nika losoro tojo nika losoro

iran je tan iran mu

tan tojo losoro

They called the (ojo ) rain.  From that night the rain came.  The Olofin said that he was a real powerful man and gave him his own respect.  The other dieties became jealous and said he must leave their domain.  He went to his friend Oluorogbo he give him his ikoko elemeji.  Oluorogbo told Obarese that he wouldn’t betray him. Whenever the festival for Obarese was performed the rain would fall, they had to just call him and he will bring the ase.  With that Obarese left that place.  At the end of the day the Olofin began to beg to call the Obarese back.  Obarese accepted and agreed to come back to his home.  He went to see Oluorogbo and asked for his ikoko elemeji and he gave it back.

Another wonder that was performed by Obarese was when he was in the town of Ijugbe.  Obarese one day was looking for an olo (grinding stone).  He was in the process of making a powerful medicine.  There was a tortoise that lived near his home.  He saw the tortoise and turned him into a grinding stone to complete the medicine.  This grinding stone is still in the Ijugbe shrine today.  It is still used to make very powerful medicine.

Abon is a young woman that became an old woman.  She stopped by the house of Obarese and asked Obarese if she could stay the night.  At dinner time,  Obarese wanted to eat pounded yam for dinner and he asked the older woman if she would like to eat pounded yam, she didn’t want pounded yam but wanted only egg.  She wanted 16 eggs.  Obarese’s wife became angry because of the inconvenience of fixing 16 eggs.  Obarese told his wife to be calm, and gave the old woman 16 eggs making them one at a time.  She ate the eggs and they showed her the room for her to sleep in that night.  When the morning came, Obarese went to the farm.  When he returned his wife was very upset because the old woman had not come out of the room.  Obarese knocked on the door, then began to pull the door and it was stuck.  He pulled very hard and the door opened.  The room was filled with money and ileke , akun iyun and all other assorted ileke .  The wife became scared and forced the door shut.  Obarese opened it again and the old woman walked out and become the beautiful lady.  Obarese was very angry with his wife Osere, and when very powerful men get angry some curses will fly out.  Because of this, Osere was stricken with pox on her face and couldn’t leave the house again because she was embarrassed.  From that time on, Obarese was a very wealthy man and never wanted for anything.

Orisa Obarese is the first to use ileke, akun iyun and other things to make beautiful clothing and also to wear it around his neck and he has his own special beads.

omo akun po nijugbe

The Odun Ilefin festival for the Araba Agbaye was held Tuesday, June 21, 2011. This is the festival of Orunmila where the Araba Agbaye prayed for all Ifa devotees. During the celebration the Araba became the Amontekun  Orisa, where he symbolically transformed into a leopard. The symbol of the leopard can only be represented by the Araba Agbaye.

Mo po ju wo eyin kin ri oba Araba da amotekun odese odieranko abifinlara

This proverb is for the Araba Agbaye and speaks about to looking back to see the King, the Araba has turned into the leopard.

The Orunmila Barami Agbonmiregun, the World Ifa Festival was held Saturday June 4-5, 2011 at Oketase the World Ifa Temple, Ile-Ife. This festival celebrates the New Year for all the traditional Yoruba practitioners.

This year’s World Ifa festival was attended by many from within Nigeria as well as from all over the world. The rituals began in the early morning and continued into the following day.

The Ifa Divination for all Ifa practitioners worldwide is as follows:

OBARA OGUNDA; OBARA EGUNTAN – IRE GBOGBO (Ifa takes all aspects of Ire)
This is a good odu for all Ifa practitioners, Ifa has given special warnings and advice for this year. In Obara Eguntan, Ifa says that in this year all the people should use cock to feed their head. The individual should make the sacrifice so that they will be pregnant and will have good health and fortune during the pregnancy. All the women that are looking for pregnancy in this year will have it. Men should make the sacrifice for their wife in this respect. In this year the knife will not be used to deliver the baby. All babies will be delivered through natural means.
Ifa says that the boy child will be born in this year and he will bear the name Ifadeyi. We must make the sacrifice for all of our children this year so that they will not fight with their elders.
Ifa says it is taboo in this year to be greedy. A large sacrifice must be made for the house help, for those working in the home or the family that is living in the home, so that they will not create danger in the household. Ifa says we should feed the head of the home helpers and the extended family in the home.
It is not good in this year to work deceptively at someone’s back to be subversive in one’s actions. It is not good to tell lies in this year.
A large sacrifice must be made because of the Egun, so that we will have a curse on our head. An ancestor that perpetrated a terrible thing was cursed and as a result his descendants were also cursed. Because of this all Ifa practitioners must make a sacrifice to ameliorate this condition.
In this year all those who are initiated to Ifa and other Orisa will see blessings. Aje (money) must be fed because of the money that is coming in this year. The Erinlele must be feed with agbo (ram). One should not use force to collect money. Those that use force to collect money will lose their life. Be very careful about using powerful rituals for money, it will end badly in this year.  In this year we should not do things only because of money. Whether the thing is good or is false, the sole purpose in doing it should not be because of money.
In this year we must solve our grievances with one another and should not be angry. We should not fight amongst ourselves. Do not hold grudges or act passive aggressively. One should be direct and resolve differences. However, Ifa also says we should not tolerate nonsense.

Ifa says to all the Olorisa that in this year they must initiate to Ifa. In general we must be diligent in taking care of our Ifa. Take care of Ifa on every Ose Ifa and take care of our Orisa.
Ifa also says that all the babalawo, iyanifa, etc. should not be promiscuous and be careful who we have sex with. One should not take another’s wife or husband. The Oluwo should be careful about the female. What is done in private will leak out. If an Elder wants to curse, the Omo Awo should beg them to hold themselves. Beg the Elder to not be upset and not to curse.
All Ifa practitioners will see a promotion in their life this year. Ifa says that all the Omo Awo should be humble to their Oluwo. A big sacrifice should be made so that all the Awo will have good relationships. It is important that the Omo Awo make the sacrifice so that Ifa will teach them in their dreams.
Ifa says that others will not collect our blessings in this year. All the children that have left their home will come back to their parents. The blessings will come back home in this year. Our head will show us the right and prosperous path. Specifically those that are initiated to Ifa will see these blessings. If our head is good, then by this time next year we will see much prosperity. Because of the sacrifice that we are to make for our Ori this year, one should not carry heavy loads on their head in this year.
Ifa says that whatever his worshipers ask for in this year, he will do it. The Ifa devotee should sacrifice what is in their mind for Ifa this year. The Ifa devotee will live long and all disease will leave their body. All good babalawos will see good blessings in this year. All babalawo should make the sacrifice for their wife and children so that they will not see problems.
Ifa says that we should make the sacrifice to defeat all of our enemies. Ifa says that we should feed Moremi so that she will defeat all of our enemies. One should travel to the Moremi shrine in Ile-Ife to feed her. Ifa says the sacrifice should be carried to Ilamonja – Igbo Moremi. The sacrifice is 16 ogede omirin.
Ifa also gives all the Ifa practitioners the warnings to not use their mouth to curse. The Ifa devotee should not be too prideful and must show humility.
Ifa says that we should keep our homes neat and orderly. We should keep our clothes clean and well kept. One should not wear dirty clothes in this year.
16 Abe and the blood of the agbo should be used in the sacrifice for this year. The sacrifice should also be made so that those that are trying to send the babalawo out will fail in their plans. So that the hand they use to hurt the Ifa devotee will only be used to hurt themselves.

1. Ko ba lemi lo ninu sasa
Ma sa lo fun o ninu sasa
Ko ba lemi lo ninu perepere koto odo
Ma sa lo fun o ni gegele sa o sa o
A difa fun Aje {money} to gba eru ni ikole orun
Bo wale aye won ki orubo meji ebo iyi ati ebo egun
Ebo iyi nikan loru ko rubo egun.

2. Obara eguntan
Ifa mo ni egun ku seyin
Barami agbonmiregun
A difa fun ni Agbagba ife mefa ni ojo ti won ba egun su
Ti won ba egun ji won fi eji keta won gba oko awo lo
Awon babalawo so fun won ki rubo
ki won si gba lo igbo ilamonja (igbo moremi).

3. Obara eguntan
Ifa mo ni egun ku seyin
Barami agbonmiregun
A difa fun Oni wakawaka ti se bale odo
Ni ojo ti won fe le ko kuro lori oye
Won ki orubo oniwakawaka rubo
O seun o segun gbogbo ota re.

This year Orishada would like to thank 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. 

Aseyi Samodun A se Amodun Semi Odundun Lawo toro lowo
Olodumare ani fi odun yi se asemo Ase oooo.

Ebo is the child of Orunmila.  Orunmila created Ebo to this Earth to solve the problems of human beings.  People on earth use Ebo not only to solve problems but to alleviate suffering.  After the sacrifice (etutu) is made a Babalawo will consult Ifa to ensure that it is carried to the proper place.  Ebo will then invite Esu who will then take the etutu to heaven where it will be accepted.  In this way it is not only the prayers that are answered but problems are resolved and suffering alleviated.

It is important that Ebo is prepared correctly otherwise the problem may not be solved.  If Ebo is prepared correctly and the instructions of Ifa followed there is no problem Ebo cannot solve.

There is not a certain time period for the power of Ebo to work.  In the olden days one used to hide and watch to “see” if the Ebo had been accepted.  However, now in modern times this cannot be done.  A good babalawo will know how to check after the Ebo has been set to “see” that it has been accepted without “watching.”

Ebo is working with many things in this world.  Ebo is working closely with the Iyami and Esu.  The entity that Ebo works with depends on what is prescribed by Ifa.  For example, Ifa may ask Ebo to work with Obatala or Obaluaye.

There are many different types of Ebo.  There is Ebo for Esu, for Ogun, there is Ebo for blessings, money or love.  There is also Ebo that will cause problems for an adversary. Ebo works with an individual spirit. There are positive and negative aspects to Ebo.

Ebo has its own time and it is for a practiced babalawo to divine correctly.  Some Ebo must be carried in the morning, some in the afternoon and some at midnight.  Some Ebo cannot be seen by the eyes.  Some times the same Ebo must be made periodically.

Every Ifa priest must make Ebo.  Ebo is the most important tool for a babalawo.  Any person that worships Orisa or any Irunmole must make Ebo.

Ebo is very powerful and useful for human beings.  Every Odu Ifa speaks about Ebo.  Ebo can be made for every Odu, in this way there is no problem that cannot be solved using Ebo.

Orishada.com would like greet all Orishada readers for the Gregorian calender New Year.

Please contact us at Orishada@gmail.com if you are in need of Ifa Divination or  would like more details about Ebo.

Check www.Orishada.com soon for our next post on Oogun the child of Osanyin.