This festival is the celebration of Osa and Olokun.  The odu Ifa that talks about this festival is Osa Meji.  It was divined for Olokun and Osa. Osa and Olokun are the wives of Oduduwa. During this time only Olokun had money Osa was very poor.   Olokun is the first wife of Oduduwa and did not have any children. Because of her childlessness she advised Oduduwa to marry another wife. This second wife is Osa.

Both Osa and Olokun were told to make the sacrifice.  Only Osa made the sacrifice.  Osa was the only one to have children and Olokun remained  childless.

During this festival the king calls all his children to wear Agbon and celebrate.  Only Osa had the children and Olokun did not have the children to dance in the festival.

They sing:

olomo loni laye

osara mo ko omode o

oye ye ko oyeko.

Because Olokun didn’t have children she was sad and went to the sea.  THis is why she left Ile-Ife and went to Eko and changed to the ocean.  In the end Orunmila made an extraordinarily large sacrifice for her to have children and at last she had children.

The Agbon festival is celebrated every year and this year was enjoyed and attend by the Araba Agbaye, his children, all the Awos, the Emese, Osara people and their children.

Orishada would like to thank all who  attended this year’s Agbon festival and we look forward to next year’s festivities.

Orishada is proud to introduce the newest member of the Orishada family.  We are blessed with a new child and pray goodness and prosperity to shower all members of the Orishada community.  Ase!

Ododun lari orogbo

Ododun lari arusa

Ododun lari omo obi lori ate

Ododun la o wa ri lode isalaye

Ododun lawo toro lowo olodumare

Won ko ni fi enikeni sa wa ti o

Gbogbo Eyin Ololufe Orishada

Ibanuje koni je ti yin o Ase

E  adupe gidigidi lowo gbogbo ololufe wa

Ase ye samo odun asamodun semi o

For a full explanation of your odu Ifa please contact us at Orishada@gmail.com.

Igi Ope at Oketase

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

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

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

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

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

Irosun Meji     Owonrin Meji     Ogunda Meji     Osa Meji     Irete Meji

Etura Meji     Eturupon Meji     Ika Meji     Ose Meji     Ofun Meji

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

Aboru Aboye,

The Araba Agbaye has released the following statement:

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

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

Ake ko kumo enikokan

Ika kumo eniyan

Bi eniyan ba yo leda

ohun gangan a ma yo won se

A difa fun etutu ti se omo

Ikofa orunmila ni ojo to ba ni aya sun

Iro ti lo

Otito ti de o

Odabo

The Igbe Ifa Pade Orisanla Lona or the Ijekuru Itapa festival was held this week, January 20, 2010. This festival represents the the time when there was a war between Orisanla and Oduduwa. When the two Orisa were fighting a great war insued and Orunmila came to settle the dissagreement between the two of them.

During this festival the Araba Agbaye represents Orunmila, the Ooni of Ife along with the Emese represent Oduduwa and the members of Itapa represent Obatala. As a part of the festival the Araba took Ifa to the Enuwa to meet the members of Itapa where many rituals took place. All the Awoolodumerindinlogun were present and participated in the rituals. This day represents a war where Orunmila pleaded with Obatala and Oduduwa for peace. Orunmila pleaded with the two Orisha not to destroy Ile-Ife. After Orunmila settled the disagreement Oduduwa traveled to Itapa and the members of Itapa traveled to the palace to show that the war has ended and there is peace. All the people were happy and celebrated, good things were then able to enter the town.

It is important that only those directly involved in the peace proceeding be present during the festival. Because this festival represents a time of war only the Awo, Itapa members and the Emese Ooni were present. Throughout the day of the festival no outsider can pass in front of the Palace or Itapa or in front of Oketase.

The Odu Ifa that explains the story behind this festival is Irete Ogbe.

The Araba Agbaye and the Awoolodumerindinlogun

Members of Itapa

Obalesu and other Members of Itapa

Owolabi Aworeni and his brother Asiwaju Ijo Orunmila, with Ifa

Iya L’Orisa and members of Itapa

Isu gbojo odun isu pe ewe

Koko fi igba ojo la le

Akere gboun ojo o fi

Ikatere ona ofun

Difa fun odun to gberu ti

Kole orun bo wa otu Ife

A gbe odun kale

Odun ko lo mo

This incantation is from Etura Meji. It states that we will all continue to have good festivals throughout the New Year and beyond.

Orishada.com greets the member of Itapa for a wonderful festival this year. We also greet the Ooni of Ife, the Emese and all the Awo of Ife. We wish all a Happy Itapa Festival and a prosperous 2010.

Asa is the Yoruba word for Culture.   During the Asa festival many functions take place.   Recently at the Oketase World Ifa Temple, Ile-Ife, Nigeria, the Asa Festival took place featuring Yoruba dancing, drumming, singing and a theatrical performance.   The Asa festival focuses on Yoruba dress and style.  This style is unique to the Yoruba people.  It was exciting for all to see and a great learning experience for those looking to learn more and enjoy the Asa of Ife-Ife, Nigeria.

Orishada.com recognizes the large contribution of Awotunde Aworeni, Asiwaju Ijo Orunmila Ile-Ife, in making the Asa Festival for this year possible.

Orisa Nla Shrine, Ile-Ife

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

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

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

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

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

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

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

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

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

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

Ikin Ifa-

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

Opele-

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

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

Owo Eyo or Erindinlogun-

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

Opa Orire or Osu:

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

Opon Ifa-

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

Iroke Ifa-

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

Irukere-

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

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

Adura (Prayer):

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A SE YI SA MODUN

A SA MODUN SE MI O

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

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

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

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

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

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

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

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

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

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

Ori Inu ma ba to de je

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

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

Some examples of different types of destinies are as follows:

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

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

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

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

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

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

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

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

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

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

ASE O