Osetura Agbara Obirin: The power of the woman

Osetura is the odu that is called when making a sacrifice. If it isn’t called the ebo will not be effective.  The only way an ebo can be effective and be received by Olodumare is for the incantation for Osetura to be called.

The odu Osetura also speaks about the power of women.  It says that if they aren’t given honor and respect then they can anger and they have the ability to destroy the world.

If a woman wants to capture the power from a man, she can use 201 tricks that are intrinsic to all females then they can use an additional 50 tricks after which the man’s power will be theirs if they desire it.

The lives of all males are in the hand of the female.  If a husband is to succeed let us look to his wife.  The success of the family is in the hand for the woman.

We have to give females respect and honor whenever a sacrifice is made.  If any female enter during the time when the sacrifice is being made, then it is said that they the sacrifice has been accepted.  This is because Olodumare empowers women and it is good for men to give full respect for women.

This odu teaches us that we should not use our eyes to under value a woman or any person.  All the Irunmole know the power that Olodumare gave to Osun and she has great ability to fight them.  In the end they all give her great respect.

Akere finu sogbon

Ni oruko ti an pe ifa iran

Ija gidigidi ko kan agba

Eniti olorun ba pe ni lagba

Baba la ma pe

Adifa fun osetura ti o ma ti kere

Gba agba lowo olodunmerinlogun

This is divined for all Igba Irumole Oju Kotun and divined for Igba Irunmole Oju Kosi, when they came from the heaven to this earth.

When they got to earth and they began building their house but they refused to build a house for Osun because they thought her to be a simple female.

Osun watched carefully how the Irunmole treated her.  This was the way they began building the world.  However she knew that if they were to know peace or to succeed in the world, in the end they would have to beg her and give her the ultimate respect.

As time progressed, the earth changed for the worse and all the people that Orunmila said would survive, died and the people he said should die, survived.

Ogun is the one who produces the iron, when he want to manufacture iron, all made wasn’t any good.

Obatala is the one who make the artists, and at this time all artist he made turned out bad.

The earth turned into a place of disaster and the Irunmole went back to Olodumare.  They explained all that happened on the earth.

And Olodumare use his mirror to check the world and he saw that Osun was under the tree.  Olodumare asked the Irunmole what became of the female that he sent with them to earth was.  They answered that she was a simple and ordinary female.  Olodumare told them they have to go back to the earth and build the house for her and give her the honor and respect.

When they got back to this earth, they built a house for her and Osun refused to sleep there because they didn’t build it for her in the beginning.  Then all the Irunmole decided that they we would sleep in the same house.

Osun is a beautiful woman all of Irunmole wanted to be with her but they didn’t know how.

Orunmila has a lot knowledge and he used his knowledge to speak a secret incantation.  Nobody understood what he saying to the iroko and he put the words to Osun’s chest.  This is how he was able to have his way with her.

When Osun woke up in the morning she saw that her clothes were wet and she called all the Orisa and asked them who had sex with her nobody answered.

Osun took out the Edun Ara, pulled her power and called the incantation that said whomever had sex with her the Arira should kill that person.  Thunder entered Orunmila’s house.

Orunmila took  his Oke Ponri Re o Gbe o and made a reading.  Then he used the Sigidi, called on his power using his power, and began to recite a powerful incantation, which said that Sigidi should kill Osun.

Osun listened to the words that Orunmila spoke and she asked him if he was the one who had sex with her and he answered her in the affirmative.

Osun asked why he didn’t tell her and he asked her to please calm down, so he could explain.

The two of them reconciled, married and became husband and wife.

Nine months later Osun delivered a baby boy and they names the baby, Omo Ti Osun Tu Wa.

When the baby grew up, Orunmila asked Osun to have another baby, but she refused.  She only wanted to have one child for Orunmila.

Osun said that if any babalawo want to make any ritual or sacrifice and if they don’t called the name of my child, Osun Tu Wa or Osetura the ritual or sacrifice we not be effective.

If a babalawo wants to make the (ebo) sacrifice he has to called Osetura to the sacrifice before it can accepted by Olodumare.

This is odu lets us know the powerful of females.

Oloye Olori Iwarefa Owolabi Aworeni.

The Orunmila Barami Agbonmiregun, the World Ifa Festival was held Saturday June 1-2, 2013 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 Nigerians and diasporan people from all over the world. The rituals began in the early morning and continued into the following day.

The odu Ifa for this year is Eturupon Irosun (Eturupon sokun, Eturupon sode) – IRE GBOGBO

1) Eturupon sokun , eturupon sode, eturupon mogelemogele adifa fun agba agba ife kiribitti ni ojo ogun aro ka aaye de won ki won rubo won rubo won seun

Ifa is telling us in this year that we need to make the sacrifice so that we will not see war.  There is much trouble coming to the world in this year and the Ifa practitioner is well advised and has the tools available to handle the upcoming turmoil.

2) Eturupon sokun , eturupon sode, eturupon mogelemogele adifa fun Ejire to bo sode isa laye

There will many ibeji (twins) in this year and there will be pregnancies for the women that have been barren.

If a spouse is a twin then the other should take very good care of that spouse in this year.  Husband and wife need to care for each other and help themselves in times of prosperity and  hardship.

General

One should also not ask for money in this year, and be forgiving of those that owe things to you, in this way we will also see blessing in this year.  A sacrifice should be made to Esu to ensure that things that are owed to you will come.

We should use akara to feed our head.  Ifa says we should feed our head to receive the blessing in this year.  One needs to use their head to avoid trouble.

Also, under this odu, one should feed Osun because of the blessing.  There is the possibility for the Ifa practitioner to become wealthy in this year through the blessing of Osun.  One needs to be careful about arguments in this year, we should not engage in fighting.

There is a lot of blessings in this year.  Feed your Orisha at home to see the Ire Gbogbo.  Make the necessary sacrifices and follow the warnings of Ifa.

For more information feel free to comment on this page or write to orishada@gmail.com

Asodun modun ni awo asodun modun
Asoro moro ni awo asoro moro
Ododun lari orogbo
Ododun lari arusa
Ododun lari omo obi lori a te
Ododun lawo toro ire gbogbo
A koni fi odun eyi sa a se mon
Ase ni ti Edumare.

Orishada would like to greet for this Ifa New Year, the 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 .

May the blessings of Ifa guide and protect you.  Ase o

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 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

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

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