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Oloye Fasina Falade Olubikin of Ile Ife

Posted on 18 May 2018 by Babalawo Aworeni

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Orishada recent trip to the diaspora, I was honored to reconnect with Oloye Fasina Falade, the Olubikin of Ile Ife, who currently resides in California, USA. This man is the root of the Aworeni family in the diaspora, and has done much to support Oke Tase, and to spread Ifa throughout the world.

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He was initiated into Ifa in May of 1986 by the late Araba of Ile Ife, Fasuyi Omopariola. He later received Odu and his chieftaincy title from the current Araba Oluisese Agbaye, Adisa Mokanranwale Aworeni Awoyemi. Oloye Fasina created the first website on the internet (Ijo Orunmila) promoting traditional African spiritual culture. He also started one of the first Ifa Temples in the diaspora, Ara Ifa Ijo Orunmila of Los Angeles, which operated under the odu Osa Tura.

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He was one of the first Awo in the diaspora to wear the green and brown ide and ileke Ifa. He has made many trips to Ile Ife, and has done much to support the Ifa temple and annual Odun Ifa at Oke Tase. We must never forget our progenitors, and those who have paved the way for worshipers in the diaspora to reconnect with the source. Other esteemed elders include Sangobukola Odunfa (Kay Fields), Baba Ogunlade John Turpin, and Oloye Yagbe Onilu the Agbakin of Ile Ife. The legacy of Oloye Fasina Falade continues through those he has taught and initiated, including Oloye Fayomi Falade Aworeni, Iya Abiye Awo Agbaye.

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We thank Olodumare for the many blessings bestowed upon Oloye Fasina, and pray for continued blessings. May the Aworeni family continue to show gratitude and appreciation for our elders. May we continue to develop our character and speak the truth.

Happy Annual World Ifa Festival {Odun Ifa Agbaye Oke Agbonmiregun 2018} in advance.

Orunmila A gbe wa Ase oo.

Oloye Afidigba Owolabi Aworeni.

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Agbara Okunrin/The Power of the Man

Posted on 12 May 2018 by Babalawo Aworeni

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A man is a unique being that greatly compliments a woman. He brings stability and balance in the lives of those that honor him. Honor is a confident boast that unlocks the treasure within a man. It is important to know the right key, when and how to use it, in order to unlock his treasures . Use it right and he is able to make a dry land fertile. The man you respect, will give you the key to his life.
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Each time a man receives respect,honor, reverences or any type of praise , he is channeled into being the god that can turn dreams of a woman, home, lives, nations, etc into reality. He will win your battle. Your war  suddenly becomes his war and your victory is his victory.
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Instead of women nagging the men, we should feed our men with honor just like we feed our orisas with offerings and worship for blessings and interventions.We should feed our men with magnitude of honor, for him to be able to stand as the pillar that holds the life of our home, and  nothing can destroy or bring down the home because he knows that he is god representative on earth.
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A man can equally become destructive to himself, home, loved ones and his nation, when he is constantly dishonored or dwells in an environment that he lacks motivation.
 A man wants to be the protector of a woman his co creator. He wants the woman to recognise  him as a king in a small or big way. When he receives his praise, he is prepared to stand by his queen to support her every step of the way, he will support her to become the woman that she’s destined to be. He will place her in a place where men will respect and honor her in return.
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May we learn to take care of our men, through honor,praise,reverence, respect or in any other positive manner that will put him in touch or in alignment of his true self, his true identity and the god he truly is. Lets call forth the best in the lives of our men and he will in return,open the gate to an eternal favor in his presence. Woman know that he is seeking to crown you with glory through your showers of praise and he will in return, and lead to a place that brings honor to all ASE .
1.Ogunda Osa
Ogunda Omosa
Ijaranran Mosojo
Ijaranran lo se Obirin Ogun
Akeke ohun kokoko
lo be lodo lo wa ri
Awon lodifa ifa fun Ogun
To gbe Ogun re ijamoiremi
ebo ni won ko run.
 
 
2.Ogbe Osa, Ogbe wole, Ija Osu tule ara ka etc
 
These odu let us know the power of a man.
 
Orishada would like to greet His Imperial  Majesty  Oba Adedeyeye Enitan Babatunde Ogunwusi Enitan Ojaja ll Olori Alade gbogbo Oonirisa  Arole Oduduwa , His Eminence  Awoyemi Adisa Monkanrawale Araba Agbaye Oluisese , Awolodunmirindinlogun and All the Araba ,Olu-awo, Babalawo, Iyanifa,Babalorisa, Iyalorisa, Ojugbona, Gbogbo Omo Awo and All Egbe Aworeni Family for  Annual World Ifa festival 2018.
This  festival from 28 of may till 3 of June 2018 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 World Ifa festival {Odun Ifa Agbaye Oke Agbonmiregun 2018} festival will take place at the Oketase World Ifa Temple Ile Ife,Osun State, Nigeria.
Orishada will use this time to thanks Iyanifa Arewa Aworeni for your guidance and assistance. Orunmila barami Agbonmiregun will bless you and our baby Ife Aworeni.

May the blessings of Ifa guide and protect us.  Ase oo.

Oloye Afedigba Owolabi Aworeni.

 

 

 

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Agbara Oro Enu : The Power of the Word

Posted on 05 August 2013 by Babalawo Aworeni

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Agbara Oro Enu: The Power of the Word

Oro Enu (The Word) is very power and we have to be careful before speaking. It is the Word that created this world, and it is the Word that can destroy it.A good Word can lead us to success and a bad Word can lead to our downfall.

We can use Oro Enu to become rich and that same rich person can become poor because of Oro Enu.

There are many Odu that speak about Oro Enu:

Etura Obara/ Etura Arawara

Fi enu mo enu

Fi ete mo ete

A difa fun iwofa alaba to

Fe lori oku gbigbe lori igi obi

Ifa ni gbogbo ti oju ba ri

Ni enu ma so.

This verse, Ifa tells us that it is important to remember that all that the eyes see, the mouth cannot say. If the mouth fails to heed this warning, problems will manifest for the mouth. When the mouth says all of what the eyes see then the mouth will tear like a cloth.

If people don’t use caution they can find themselves in a very bad place.In another odu, Eturupon Meji/Ologbona Meji

Ifa says:

Enu roro paro

Enu roro sa e

Enu mujemuje Nibiti otito ku s

i This Odu tells us that not all that the mouth says is the truth because words can be used to trick people by lying and deceiving. One can also use words to show honor or dishonor.

The word a is like an egg, if it falls it is not possible to restore it to its original state. The Word that people say will not die maybe they are good words or maybe they are bad words. However, the Word that has been said will be remembered and it will continue to be remembered long after the person who has said it, is long gone.

Let us always use good words so that people will always remember us from our good words.

Ifa says in another verse,

Irete Ogunda/Irete Ariya

Oro rere ni yobi lapo

Oro buburu niyo ida nu apo

A difa fun ako ariya

Alukin fun abo ariya

This verse tells us to have good words in our mouth; it is good words that bring kola nuts out of the pocket. It is bad words that take the sword out of the scabbard. If we say good words all the time it will bring us blessings, honor and respect. However bad words give us disgrace, dishonor and death.

If you want to do anything in this world you must use words. If someone is looking for work regardless of their credentials, they must speak in an interview. If you want a wife or husband is it through the communication that people come together. If there is a problem with the law it is through words that the case is made in your favor or not.

To become a leader it is through the word. When a leader uses good words then they will have loyal followers. Because of the good word a leader may be successful.

People use words to protect themselves from danger. We can also use word to fight without using any weapon or medicine. At the job or office or in politics they use words to fight each other, they use words to send people to jail and words can also cause sickness in the body.

Ofun Okanran/ Ofun Ran Ekun

Ifa se ko awo omode

Igede dun mo awo agbalagba

Babalawo to ko ifa ti ko ko

Igede ko ma ranti ojo kan pa san

A difa fun wale elu abi somo ni igede ekiti

In this odu, Ifa tells us that when you want to go and learn Ifa you have to learn Ifa Ijugbe Word not Agabamirara word. Ifa Ijugbe Word are good and peaceful words. But Agabamirara word are strong, fighting words.

This odu Ifa says that it is important to learn both the good word and the strong word. One must use them to together but one cannot let the bad outweigh the good. It is important to remember that even if it isone day of fighting and one day of war nothing is taken away from the battlefield, it is the words that persists. It is only the word that will be said out and it will continue. It is the word that will eventually take you from danger.

We use the word to call Spirit. Whether it is Islam, Christianity, Hinduism, it is through the word that the spirit is called. We use the word to bind the spirit to medicine that is to heal or harm. Be mindful of the words you use, for it is our most powerful asset.

Aboru aboye Orishada Followers,

Please note that Orishada will be traveling to Latin America throughout September.

If you would like more information or to contact us, email us at:

orishada@gmail.com

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May Ifa guide you,

Babalawo Owolabi Aworeni

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Solving Problems through Ebo (Etutu)

Posted on 09 January 2011 by Babalawo Aworeni

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.

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How to Become an Ifa Priest

Posted on 09 July 2010 by Babalawo Aworeni

To become an Ifa Priest (Babalawo) one must first submit themselves to Olodumare and Ifa.  The term Babalawo means “Father of the Mysteries/Secrets of the Earth.”  Becoming a Babalawo and Priest of Ifa is a lifetime pursuit for those who take it as a calling and profession.  There are four things that will be asked of the person that wants to become a Babalawo.  First: Do you want to learn Ifa because of the meat you will gain?  If so then you will have plenty of meat.  Second:  Do you want to learn Ifa because of the money you will gain?  If this is the case, then you will have plenty of money.  Third:  Do you want to learn Ifa to have many wives?  If this is the case, then you will have plenty of wives.  Fourth:  Do you want to learn Ifa because you seek the truth?  If so you all of the good things in life, meat, money, and wives will be yours.

There are several procedures necessary to become a Babalawo.  If one does not follow these procedures under a master Ifa Priest they cannot rightfully call themselves a Babalawo.  To become a Babalawo one must go though the ritual of Ounje Oju Opele (the food of Opele).  There are many steps that must be followed and they must be followed in a particular order.  After one eats the food of Opele, a perspective priest must have the 16 Odu Ifa opened for them over five days with the Akaragba.  Akaragba is made from the calabash used to make the sacrifice to Esu.  An omo Awo must use this Akaragba when learning Ifa.  They must keep it for life. However if you are a good omo Awo and your teacher sees you as a good student, he may open the Odu for you more quickly.  After one learns to open the odumerindinlogun, the next step is Amulu, divination.  The omo Awo will practice this and once they can do this well the third step is to learn how to divine “yes” and “no” questions.  Also at this point the omo Awo will gain knowledge about specific odu Ifa that have special meaning during divination.  After this, the next step is to learn how to make Ibo.  Ibo is characterized by particular aspects of “ire” and “ayewo/ibi,” (good and bad).  Next, the Ifa master will teach the omo Awo the elements of “ire” and “ayewo/ibi” and the differences in readings for males and females.  After the omo Awo can perform these tasks well they then must learn how to ask Ifa about “ebo” and “adimu.”  The omo Awo will then learn and memorize all the extensive elements of “ebo” and that of “adimu.”

The next step is to begin learning the Odu Ifa beginning from Eji Ogbe.  Depending on the omo Awo’s memory this step may take a long time.  After the omo Awo has made significant progress in learning odu Ifa, then they will begin learning how to make sacrifice, how to feed Ifa and how to feed all the Orisha.  Then they will need to learn all the elements of Ifa and the associated Odu Ifa.  Next the omo Awo will learn how to make medicine for a myriad of different problems.  This step in the Ifa Priest’s learning is also very extensive and one may use a lifetime to gain this knowledge.  It should also be recognized that all this information is memorized and cannot be recalled using notes or a book.

It is important to understand that this process begins after a person is initiated.  One cannot call themselves a Babalawo simply because they have been initiated to Ifa.  To be initiated to Ifa means that a person has received their Odu Ifa and that they know their destiny. Being initiated is only the beginning of the learning process.  Becoming a Babalawo takes a lifetime of dedicated service to Olodumare, Ifa, the Orisa, the ancestors, your Elders and family.

It should also be noted at this point about those that call themselves “babalawo” but are actually “babalariwo.”  The Babalariwo has not had the proper training, they have to read odu Ifa from a book and in many cases haven’t had proper initiations.  This article is being published in the hope of letting the general public know what is necessary for one to call them self a Babalawo.

If you are interested in more information about being initiated to Ifa, any Orisha, becoming an Omo Awo, becoming a Babalawo or if you would just like learn more, feel free to write us at:

Orishada@gmail.com

Como Convertirse en Babalawo

Para convertirse en sacerdote de Ifa la persona debe primeramente someterse a Ifa y Olodumare. El termino Babalawo significa “Padre de los Misterios/Secretos de la Tierra”. El proceso de aprendizaje y entrenamiento de un Babalawo o Sacerdote de Ifa constituye un trabajo que puede tomar el resto de la vida para la persona que siente el llamado a sacerdocio, siendo esta una vocacion y una profesion a la vez. Una vez que la persona expresa su deseo de convertirse en Babalawo se le hacen las siguientes preguntas. Primero, quieres a prender Ifa para tener de que comer? Si eso es lo que deseas tendras siempre de que comer. Segundo, quieres aprender Ifa para ganar dinero? Si ese es el caso y es lo que quieres tendras mucho dinero. Tercero, si quieres aprender Ifa para tener muchas esposas? Si eso es lo que deseas tendras muchas esposas. Cuarto, tu quieres aprender Ifa porque buscas la verdad? Si ese es su deseo, todas las cosas buenas de la vida la obtendras, comida, esposas y dinero seran todos tuyos.

Para convertirse en Babalawo, la persona debe pasar por una serie de procedimientos o fases. Si uno no sigue esos procedimientos guiados por un maestro Sacerdote de Ifa la persona no puede llamarse a si misma Babalawo. Para iniciar el entrenamiento a Babalawo  la persona debe pasar primeramente por el ritual de Ounje Oju Opele (la comida de Opele). Estos procedimientos constituyen un requisito fundamental en el proceso de convertirse en Babalawo y deben ser seguidos en un orden particular. Despues que la persona come la comida del Opele, se le deben  de abrir los 16 Odu Ifa en un termino de cinco dias con el Akaragba (opele hecho de la calabaza utilizada en sacrificio a Esu).

Un  omo Awo (estudiante de Ifa) debe usar este Akaragba cuando este aprendiendo Ifa,  y debe conservarlo por el resto de su vida. No obstante, si  el maestro Sacerdote de Ifa considera que la persona es un buen estudiante de Ifa, el podria decidir abrirle el Opele mas rapidamente..

Despues que la persona aprende abrir el Odumerindinlogun, el siguiente paso es Amulu o  adivinacion.  En esta fase  el  omo Awo aprendera los pasos necesarios para realizar preguntas cerradas de seleccion  en las cuales  la respuesta sera si o no, asi como los odus de relevancia que tienen un significado especial a utilizar en el proceso de adivinacion.

Luego, el siguiente paso es el de aprender como utilizar Ibo o los determinantes de una  situacion especifica que aparezca en el proceso de adivinacion. Estos aspectos se clasifican en “ire” (buena fortuna) y “ayewo/ibi” ( mala fortuna). Una vez aprendido este paso el maestro Sacerdote de Ifa explicara los elementos que configuran “ire” y “ayewo/ibi”, asi como la diferencia entre una adivinacion para hombres y una realizada a mujeres. Una vez que el omo Awo pueda realizar estas fases de adivinacion muy bien, entonces pasara a aprender acerca delos distintos elementos que configuran “ebo” (sacrificio) y “adimu” (comida) en una adivinacion de Ifa.

En la siguiente fase se comienza el studio profundo de Odu Ifa, empezando por Eji Ogbe. Dependiendo de la memoria del Omo Awo este proceso puede tomar un largo tiempo. Cuando el omo Awo ha realizado un progreso significativo en el eprendizaje de odu Ifa, entonces comenzara a aprender a realizar los sacrificios, como darle de comer a Ifa y a todos los Orisa. Asi mismo, estudiara los diversos elementos de Ifa que se asocian a los distintos Odus de Ifa. En la siguiente fase el omo Awo estudiara como hacer las medicinas necesarias para solucionar una gran diversidad de problemas. Esta fase de aprendizaje es tan extensa que puede requerir  el resto de la vida del estudiante de Ifa para adquirir este conocimiento. Se debe constatar, que toda esta informacion debe ser memorizada y no debe ser consultada en libros y notas.

Es importante entender que este proceso empieza despues que una persona ha pasado por el proceso de iniciacion. Uno no puede llamarse a si mismo Babalawo simplemente porque ha sido iniciado en Ifa. Ser iniciado en Ifa significa que la persona ha recivido su Odu Ifa y que conoce su destino. La iniciacion en Ifa es solo el comienzo del proceso de aprendizaje. El convertirse en Babalawo toma una vida de dedicacion a Olodumare, Ifa , los Orisas, los Ancestros, los Mayores y la familia.

Debe dejarse constancia en este punto que aquellas personas que se llaman a si mismas Babalawos, realmente son “babalariwo”, personas que han pasado por el proceso de iniciacion sin el entrenamiento adecuado; debido a ello deben de leer odu Ifa de un libro al no pasar por el extenso proceso de memorizacion y aprendizaje de Odu Ifa. Muchas de estas personas ni siquiera han tenido una iniciacion adecuada en Ifa.

Este articulo, ha sido publicado con miras a esclarecer al publico en general acerca de los procedimientos necesarios que un Omo Awo debe pasar para poder llamarse a si mismo Babalawo.

Si usted esta interesado en mayor informacion relacionada al proceso de Iniciacion en Ifa o algun Orisa, o esta interesado en estudiar Ifa y convertirse en Omo Awo y Babalawo, o si esta interesado en conocimiento general de la religion de Ifa, usted puede contactarse con nosotros a la siguiente direccion:

Orishada@gmail.com

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Featured Priest Chief Ifawole: The Iyaami

Posted on 03 October 2009 by Babalawo Aworeni

Egun

Igun

The Iyaami are the women that guide Olodumare. They go by the name Aje or Iyaami .
The three Iyaami that primarily guide Olodumare are called
Ayere Eiye
Ayere Eiye
Oyeye Eiye Ti Se Oniko Eleiye.
These three Iyaami not only guide Olodumare, but they empower the Aje on the earth.
They are the ones that originally sent the Aje to the World .
The three Iyaami have supreme power over Aje on earth and they are the ones who initiated and spread Aje throughout the World .
The Aje on earth fall into two categories, Oso, which are male Aje and the Eleiye which are female Aje.
Esu has ability to enter among both Oso and Eleiye. No one can choose to initiate Aje/Iyaami, they choose who they want to initiate and “call” that person.
No one can say they have initiated to Iyaami or say they can initiate you. No one can have or give a shrine to the Iyaami or Aje.
If someone claims to have an Iyaami shrine, can give a shrine, to have been initiated to Iyaami or wants to initiate you, they are speaking falsely.
It is impossible to truthfully make these claims.
There is no specific shrine to Aje.
To feed the Aje one must either feed them through Esu, Orita meta (3 road junction) or the Iroko tree.
No one knows the actual Aje shrine, however according to Elders and what Ifa says, we know that the name of their house is called Ota and the name of their shrine is called Idi.
No one knows the actual place of the Idi and if they do they can NEVER say..
The general belief of the Yoruba people is that the Aje are wicked and they must always be respected and feared.
The Yoruba hold this belief about the Aje because the Aje are known to torture, kill, and punish harshly anyone that disrespects or crosses them. Also many ill-gotten gains are obtained with the help of the Aje.
To see the good face of the Aje one must make proper sacrifice.
There are three types of earthly Aje: Dudu, Funfun, and Pupa.
The Aje Dudu do not directly kill people, however they torture people to the point of death. They deprive people from getting their destined success.
The Aje Pupa, also known as Oso, kill people directly. They use knives and have been known to slaughter many people.
The Aje Funfun give blessings, knowledge and they do not destroy. However, if a person is rude to them, they will deal with them harshly and punish severely.
The Aje Funfun tend to provide messages of knowledge and blessings to those that they help. They are mosly good but can be wicked if provoked.102_2261 Chief Ifawole Idowu Awominure: Chief Ifawole was born and raised in Ile- Ife and comes from the Agesinyowa compound. He was born into a family of highly respected babalawos. Chief Ifawole specializes in Ifa and is active in the Obatala community. He has many omo Awo at home and abroad and has initiated many Ifa devotees. He holds the title Lisa, second to the Oluwa in the Ogboni Fraternity.
Ifa koni je ki a ri ija Eleiye ase o.

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