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

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.

PEKE IFA: This item is made to order.  Any words (within reason) or Odu can be made into your Peke.  This item is made by the master craftsman bead maker.  Cost – $50 USD (small), $75 USD (large)

OPELE: The opele are handmade by Babalawo Owolabi Aworeni.  The materials are gathered from the heart of Ile-Ife.  Opele can be made with any color beads, here they are featured with the original Ifa (green and brown) beads.  Cost – $30 USD each (small), $40 USD each (large).

IROKE IFA: Handmade in Ile-Ife, made to order.  Although certain requests can be honored for the type of carvings, these are unique objects made by master craftsman and not all requests will be honored.  Cost – $50 USD

EKU (small rat):  Cost – $25 USD for 5 eku

IRUKERE: Handmade by master craftsman in Ile-Ife.  Custom made to order.  They can be ordered with or without bead decoration.  Cost – $100 USD (with beads), $90 USD (without beads).

ESU stone: The stone used for this item is found in Ile-Ife.  It can be shipped carved or uncarved.  Cost – $150 USD

IYEROSUN: This item is acquired in Ile-Ife and is shipped to order.

Cost – $10/packet (as seen in picture)

The shipping price for each order depends on the amount ordered.  Please contact us at Orishada@gmail.com if you are interested in purchasing these or any other items.

September 3, 2010

JOSE N. HILDALGO G.
Caracas,  Venezuela

Re: Violation of National and International Privacy & Personality Laws/ Infringement

Dear Mr. Jose Hildago aka Ifatokun Itaniyi Edibere:

This letter is regarding the unauthorized use of the name, photographic and artistic likeness of Mr. Owolabi Awodotun Aworeni and organizations related to him. It has come to our attention that you have used our name in professional, religious and social settings to gain notoriety, earn income, and create or sustain important relationships. This is unacceptable. Please be advised that you are currently violating laws in several counties. These include, but are not limited to

• The 1990 Copyright Act, Chapter 68 of the Laws of the Federation of Nigeria
• Right of Publicity & First Amendment, United States of America
• Article 60 of the Constitution of Venezuela
• Article  11 of the American Convention of Human Right (Ratified by Venezuela)

These laws protect the right to individual privacy and the right of any individual to control the use of their name or likeness or any institution that related to them, in particular when such use might lead to profit by a third-party, might cause damage to their reputation, lead others to believe they endorse a product, service or person, or lead others to believe a third-party is in good standing or has a positive relationship with the person or persons represented by that name or likeness.

You are not licensed or authorized to use Mr. Aworeni ‘s voice, name, words or likeness (photographic, artistic or otherwise) in any way.  Therefore, we demand that you immediately cease and desist from any use of Mr. Aworeni ‘s name, voice, and likeness, including but not limited to (1) Professional Settings, where it might be necessary to convey who you know in order to garner trust or solicit payments (2) Religious Settings, where implying a relationship with him that might cause others to trust you or confide in you or religious organizations with whom you have contact (3) Social Settings, where mentioning his name or purporting a friendship with him or his family might be used to gain entry into social circles or elevate you politically and (4) Written form,  hard copy or electronic, where his name or likeness, might be included among a list of “endorsers” , “supporters” or “partners” in any activity, professional, religious or otherwise.  To be clear, you are forbidden from using Mr. Aworeni’s name as your own, in any setting, using his or their likeness, referencing him in written literature, by speech or religious benediction, on websites or any other method of communication that is or will be available now or in the future.

You may only characterize your relationship with Mr. Aworeni by issuing the following statement:

Mr. Aworeni has no social, professional or religious relationship with Mr. Jose Hildago aka Ifatokun Itaniyi Edibere, and would strongly discourage any party from having professional, business or social communications with Mr. Jose Hildago aka Ifatokun Itaniyi Edibere. Mr. Aworeni has serious questions regarding the moral character of Mr. Jose Hildago aka Ifatokun Itaniyi Edibere and as such strictly forbid him from implying, suggesting or stating that Mr. Aworeni sanction or approve of any of his activities.

We are hereby formally advising you that you must immediately stop using or referencing the name or likeness of Mr. Aworeni and cease and desist any. We will consider every legal remedy including injunctions and recovery of attorney’s fees, costs and any and all other damages which are incurred as a result of any action that is commenced against you.

Please advise us in writing of your intent to fully comply with the requests herein within seven (7) days from the date of this letter.

Nothing contained in or omitted from this letter is, or shall be deemed to be, either a full statement of the facts or applicable law, an admission of any fact, or a waiver or limitation of our rights or remedies, all of which are specifically retained and reserved.

Sincerely,

Mr. Owolabi Awodotun Aworeni

Estimado Sr. Mr. Jose Hildago aka Ifatokun Itaniyi Edibere:

Esta carta es en relación con el uso no autorizado del nombre, la imagen fotográfica y artística del Sr. Owolabi Awodotun Aworeni, miembros de su familia y organizaciones relacionadas con ellos. Ha llegado a nuestra atención que usted ha utilizado nuestro nombre en profesionales, religiosas y entornos sociales para ganar notoriedad, generar ingresos y crear o mantener relaciones importantes. Esto es inaceptable. Tenga en cuenta que actualmente está violando las leyes en varios condados. Estos incluyen, pero no se limitan a

• La Ley de Derecho de Autor de 1990, capítulo 68 de las Leyes de la Federación de Nigeria
• Derecho de la Publicidad y la Primera Enmienda, Estados Unidos de América
• El artículo 60 de la Constitución de Venezuela
• El artículo 11 de la Convención Americana de Derecho Humanos (Ratificado por Venezuela)

Estas leyes protegen el derecho a la intimidad de las personas y el derecho de toda persona a controlar el uso de su nombre o imagen o cualquier otra institución que a ellos vinculadas, en particular cuando tal uso podría conducir a ganancias por un tercero, podría causar daños a su reputación, otros llevan a creer que endosar un producto, servicio o persona, o inducir a otros a creer que un tercero está en buen estado o tiene una relación positiva con la persona o personas por este nombre o semejanza.

Usted no se ha licenciado o autorizado a utilizar la voz del señor Aworeni ‘s, nombre, palabra o imagen (fotografía, artísticas o de otro tipo) de ninguna manera. Por lo tanto, exigimos que se ponga fin de inmediato y desista de cualquier uso del nombre del Sr. Aworeni s, voz, o representación, incluyendo pero no limitado a (1) Profesional de Ajustes, donde podría ser necesario para transmitir que te conocen con el fin de pagos o solicitar la confianza Garner (2) Ajustes Religiosos, donde lo que implica una relación con él o su familia podrían hacer que los demás a confiar en usted o que confíe en usted u organizaciones religiosas con las que tiene contacto (3) Sociales Configuración, donde citan su nombre o que tienen por objeto una amistad con él o su familia podrían ser utilizados para ganar la entrada en los círculos sociales o elevar lo político y (4) La forma escrita, impresa o electrónica, donde podría ser su nombre o la apariencia, o la de cualquier miembro de su familia, incluidos entre una lista de “endosantes”, “seguidores” o “socios” en cualquier actividad, profesionales, religiosas o de otra manera. Para ser claros, se le prohibe el uso de la Aworeni Sr. o su apellido como el suyo, en cualquier lugar, usando su o su semejanza, haciendo referencia a él oa su familia en la literatura escrita, de palabra o bendición religiosa, en los sitios web o cualquier otro método de comunicación que esté o vaya a estar disponible ahora o en el futuro.

Sólo se pueden caracterizar su relación con el Sr. Aworeni y su familia mediante la emisión de la siguiente declaración:

El Sr. Aworeni y su familia no tienen ninguna relación social, profesional o religioso con Mr. Jose Hildago aka Ifatokun Itaniyi Edibere, y fuertemente desalentaría a cualquiera de las partes de tener profesionales, comerciales o de comunicación social con Mr. Jose Hildago aka Ifatokun Itaniyi Edibere. El Sr. Aworeni y su familia tiene serias dudas sobre el carácter moral de Mr. Jose Hildago aka Ifatokun Itaniyi Edibere y, como tal, estrictamente prohibirle que lo que implica, lo que sugiere o indica que el Sr. Aworeni o la sanción de la familia o la aprobación de cualquiera de sus actividades.

Nos quedan formalmente le advierta de que inmediatamente deberá dejar de usar o hacer referencia el nombre o la imagen del Sr. Aworeni y su familia y de cesar y desistir cualquier. Tendremos en cuenta todos los remedios legales, incluyendo medidas cautelares y la recuperación de los honorarios de abogados, costos y cualquier y todos los otros daños que se hayan producido como resultado de cualquier acción que se inició en su contra.

Por favor indicar por escrito su intención de cumplir plenamente las peticiones en este documento un plazo de siete (7) días a partir de la fecha de esta carta.

Nada de lo contenido en u omitidos de esta carta es, o se considera que, o bien una declaración completa de los hechos ni la ley aplicable, la admisión de cualquier hecho o una exención o limitación de derechos o recursos, todos los cuales están específicamente retenidos y reservados.

Atentamente,

Mr. Owolabi Awodotun 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

The Odun Elefin festival for the Araba Agbaye was held Tuesday, June 22, 2010. This is the festival of Orunmila where the Araba Agbaye will pray for all Ifa devotees. During the celebration the Araba became the Ekun 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 says to look back to see the King, the Araba has turned into the leopard.

The Araba and all the people gather proceed to the Ooni’s Palace. On the way to the Palace the Araba and all the Awo do  many spiritual rituals.

All the Ojugbona sing and chant adura at the Palace. All the Awoolodumerindinlogun consulted Ifa when at the palace. Then they went to the Araba Agbaye and recited the Odu that fell. Because of the secret nature of the true consultation, all the Awoolodumerindinlogun when asked by the Araba in public they replied Eji Ogbe, Ire Aje, etc.

The Orunmila Barami Agbonmiregun, the World Ifa Festival was held Saturday June 5, 2010 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.

In the morning of June 6,  all the babalawos and priests proceeded to the palace to personally greet the Ooni in the New Year and recite the meaning
of this year’s Odu.

In the early afternoon on June 6th the Awo returned to Oketase and made the sacrifice for the New Year.

The Odu for the New Year is : Ose Obara, Ire Aje

In this odu Ifa says that the individual should look to hear prayers from their father and to feed their father’s head.  Ifa says in this odu that one should be careful of adultery and to not befriend another man’s wife or another woman’s husband.  One should not eat fried corn.  Every Ifa devotee needs to face their Ifa and turn over all their problems to Ifa.

People will find wealth through the truth and the truth will be found in Ifa.  Ifa says that those who are looking for children will find them in this year.  Sacrifices should be made to the Aje (money)  use ekuru to feed it, father’s head, and Esu.  Also, ewa (beans) should be placed next to Ifa.

It is important this year to stay close to family, especially one’s father.

A  se odun modun lawo a se odun modun

A se oro moro lawo a se oro tori peodundun lawo

Tori lawo toro lowo olodumare a ni fi odun yin se asemo tori pe

The Araba Agbaye greets all the Ifa devotees around the world for the New Year.  The Ilefin Araba Festival begins Junes 22, 2010 and the Araba Agbaye looks forward to celebrating with all devotees who have gathered here in Ile-Ife.

If you would like to hear more about this year’s new Odu Ifa, receive a full explanation of your personal Odu Ifa or receive Orisa oriki, feel free to write us at, Orishada@gmail.com