Ogundabede

2 Mar

Ogundabede
Baba gbagun aala
A difa fun Alabahun Ajapa
O ji n kutukutu owuro
O loun n loo yayo oran fun Èsù
Ebo n won ni o se
Abahun ajapa gbebo nbe
O rubo
Nje ki Oloko o too roko
Gbagun Ala
Ti Ifá mo se o
Gbagun aala
Ki olodo o too rodo
Gbagun aala
Ti Ifá mo se o
Gbagun aala
Emi o yayo fun Èsù temi
Gbagun aala
Ti Ifá mo se o
Gbagun aala

Baba gbagun aala
Cast Ifá for Alabahun Ajapa
That would wake up early in the morning
He said he would give thanks to Èsù
He was asked to offer sacrifice
Abahun Ajapa heard about the sacrifice
He offered it
Therefore before those going to the farms leave
Gbagun aala
The words of Ifá has proved true
Gbagun aala
Before those going to the rivers leave for the stream
Gbagun aala
The words of Ifá has proved true
Gbagun aala
I would give thanks to Èsù
Gbagun aala
The words of Ifá has proved true
Gbagun aala

March (Osu Erena) 2013 Orisa Ifa Calendar

1 Mar

March (Osu Erena) 2013 Orisa Ifa Calendar

1 Obatala/Egungun/Iyaami/Sanpanna
2 Ifa/Esu/Osun/Aje/Yemoja
3 Ogun/Osoosi
4 Sango/Oya
5 Obatala/Egungun/Iyaami/Sanpanna
6 Ifa/Esu/Osun/Aje/Yemoja
7 Ogun/Osoosi
8 Sango/Oya
9 Obatala/Egungun/Iyaami/Sanpanna
10 Ifa/Esu/Osun/Aje/Yemoja **
11 Ogun/Osoosi
12 Sango/Oya
13 Obatala/Egungun/Iyaami/Sanpanna
14 Ifa/Esu/Osun/Aje/Yemoja
15 Ogun/Osoosi
16 Sango/Oya
17 Obatala/Egungun/Iyaami/Sanpanna
18 Ifa/Esu/Osun/Aje/Yemoja
19 Ogun/Osoosi
20 Sango/Oya
21 Obatala/Egungun/Iyaami/Sanpanna
22 Ifa/Esu/Osun/Aje/Yemoja
23 Ogun/Osoosi
24 Sango/ Oya
25 Obatala/Egungun/Iyaami/Sanpanna
26 Ifa/Esu/Osun/Aje/Yemoja **
27 Ogun/Osoosi
28 Sango/ Oya
29 Obatala/Egungun/Iyaami/Sanpanna
30 Ifa/Esu/Osun/Aje/Yemoja
31 Ogun/Osoosi

** = Itadogun

Interesting discussion on “What is IFA?”

1 Mar
WHAT IS IFA? – (A lecture by Professor Odeyemi)

With due respect to the practitioners of “African Religion”, I wish to state that, until now, writers and even thinkers have tended to overlook a fundamentally important aspect of the religion, that is, the existence of a strand which threads and knits together all aspects of the universal religious world view, culture and tradition. It is Ifa.

All books which have been written on this very sacred aspect of our lives as Africans (and there are several books, written by both Africans and non-Africans) merely treat Ifa as if it were a collection of verses, parables anecdotes and even parodies! Even educated Africans perceive Ifa merely as literature material for the attainment of doctorate degrees and professorial status (Awolalu, Mbiti, Idowu among others) and for sale in schools and colleges for material gain.

According to Professor Wole Soyinka (a Yoruba and the first Black Nobel Laureate) in response to an interview with Ulli Beer (Tempo, 6th Nov. 1997 p.8)

“It is a very curious phenomenon that Yoruba scholars are reluctant to come to terms with Yoruba (lfa) religion. The worst part of it is that those fellows who speak about “false consciousness” … are all totally preconditioned. Even when they are trying to ‘be objective about ‘African religion’ in general, they are totally incapable of relating to it. They say it is a contemporary world. What use is Traditional Religion today? … and I feel tempted to say to them What use is a system of beliefs like Islam or Christianity in the contemporary world?

And they cannot see that they have totally failed to make the leap: to take Yoruba (Ifa) religion on the same level as any system of belief in the world; that they are committing a serious scholarship lapse. In other words they are totally brainwashed by what I call these “elaborate structures superstition” – Islam and Christianity particularly. They have accepted these as absolute facts of life which cannot be questioned.

They lack the comparative sense of being able to see Yoruba (lfa) religion as just another system – superstition, belief, world view, cosmogony or whatever. You have to do it on the same level with any other system. Once you do that, many questions which have been asked become totally redundant because they have not been asked about other religions. But when our scholars come up against their own religion, their faculty of comparison completely disappears!”

So, rather than take that giant leap of faith (so to speak!), Yoruba (and African) “scholars” on African religion are too timid to accept their very Africanness as an inexorable fact. The liquid of TRUTH (IFA) being too bitter and unsavoury to swallow, they thus become hardened alcoholics of illogically and unabashed peevishness.

For instance, if Olodumare is God in Yoruba belief, with attributes which are universal, non-tribal, and non-partial, with no chosen race, with fundamental laws which have universal and pan-ontological applicability, why run away from such an Almighty Megaforce and cling to a sectional Jewish Deity who abandoned his own creation and chose a small desert race as his “chosen people”?

This unfortunate oversight and crass self-abnegation has led to the absence of a Holy Book and instead, a proliferation of magazines, pamphlets, treatises, commercial books and so on. Yet, although such proliferation serves to keep Ifa perpetually on the table of universal religious discourse,

Ifa is not merely a collection of verses, proverbs, parables and anecdotes. Ifa is God’s sacred message to mankind. It is the embodiment of the totality of human existence. It is. As Orunmila (BA) told us in Ejiogbe 1:36, the basis for understanding the beginning and end of all things:

Orunmila ni hunhun un un
Ifa mo ni ki lo se o ti o nkun si Bara Elesin Oyan?
Orunmila ki lo se o ti o nkun si Bara Adagba Ojomu?
lfa ki lo se o ti o nkun si Baara Agbonnin!igun,
Okinkin tii j’eyin erin o fon?
O l’oro lo po ninu oun
Oun o r’eni t’a a M a so ni
Ogun ni oun nko?
Meebi ore ni wa?
Orunmila ni t’oran ore ko
Eni to mo iwaju oro to meyin oro loun o ri
Ogun loun moo, 0 mooti
Gbogbo okookanlenu /runmole l’awon moo
Won mooti
Won ni Orunmila, iwo nko?
Orunmila ni oun o mo iwaju oro at’eyin oro
O ni Ifa lo mo iwaju oro to meyin oro
Ifa, Olodumare,
Atenilegelege, fori sapeji!

Through Ifa is revealed the Great Mysteries of life. Only Ifa explains the reasons for the existence of life, living, death, sickness, success, failure, poverty, wealth, life before birth and life after death. Only IFA reveals the spiritual basis for reincarnative experience; why no living thing, having sucked from the, breasts of mother Nature, will fail to taste the bitter truth of death (Ogbe Tomopon, 27:6), Why ORI is more important than religion, why we all chart different courses during our sojourn on planet Earth, and why sacrifice is pivotal to the lives of men of all races and all religions (Okanran-Osa, 130:12).

Only Ifa tells it exactly as it is. In short, only Ifa guides the life of man from cradle to grave! Although, as a result of close association through the several millennia, Orunmila has been regarded as being synonymous with Ifa (the two names are actually frequently interchanged in the Sacred Verses) this, in realitv is not so. Ifa as the embodiment of Olodumare is the ultimate level of esoteric consciousness, a level attained only by Orunmila. Presumably anyone can reach that level, but so far, it is not achievable by mere mortals. According to Osa Meji 10:18, we all live a live of perpetual struggle (to reach the level of Ifa).

Orunmila is not Ifa just as for instance, OGUN is not Iron, Mohammed is not the Quoran, Moses is not the Bible, Orunmila is the harbinger and interpreter of the Divine Message of Olodumare. That message is Ifa. Clearly, Orunmila hears and understands the message, but he is different and detached from it. Orunmila, as the Deputy of Olodumare in all things pertaining to omniscience, wisdom and spiritual salvation knows the secrets of man’s being He was with Olodumare is the beginning and knows how creation was begun and completed.

He is endowed with the extraordinary wisdom and foreknowledge, an attribute, which allows Him to perceive the beginning and end of all things. He is present when each individual is created and when each individual’s Destiny is sealed. Thus, Orunmila can predict what will come to pass and prescribe remedies to effect or avert eventualities. Ifa, as the Divine Message is the Word, which was with Olodumare in the beginning. The Word is Olodumare, in as much as the Word (Ifa) cannot be divorced from its owner (Olodumare).

In the many aspects which comprise human existence on earth, Yorubas and other Africans consult Ifa in order to know the wishes of Olodumare. Ifa, throughout the history of Yorubas over the past several millennia, has always been an essential part of life. The real key to the life of the Yorubas lies in Ifa. It forms the foundation of the all-governing principle of life for them.

Before a betrothal, before a marriage, before a child is born, at the birth of the child, at successive stages in one’s life, before an Oba is enthroned, before a chief is installed, before anyone is appointed to civic office, before a war is prosecuted, before a journey is made, in times of crises, in times of sickness, at any and all times, Ifa is consulted for guidance and assurance.

Because Orunmila is the Great Interpreter of Ifa and Witness to Destiny, both He and Ifa are held by Yorubas of whatever religious persuasion with awe, respect and reverence. Even the Catholic Priest respect Ifa and now quotes freely from the Sacred Verses. So does the Anglican Bishop and the Muslim Scholar. Orunmila himself seeks guidance from Olodumare through Ifa. Ifa is not a message for Yorubas alone.

It is the Divine Message of Olodumare to mankind and for all those who seek to receive it. Ifa’s universal relevance lies in the fact that, when an individual from any race, colour or creed approaches an Ifa Priest for a personal message, Ifa may reveal a message national, continental or even global importance. For instance, the message may be a warning of an approaching war, famine, or pestilence, although the message – seeker may be concerned only about marriage! As a result of the spread of Ifa over the millennia, it has assumed different names in different countries and among different races.

Thus, it is called Ifa among the Edos of Nigeria, Fa among the Fon of Republic of Benin. Eva BY Nupes, Ifa in Cuba, USA, Brazil, Trinidad and Tobago, Jamaica, Surinarm and Haiti, Afa by the Ewe of Togo, Ephod by Jews, Geomancy by Europeans and Malagasy, as well as Ramal or Hati by Arabs. Ifa is also widespread in Africa… It is practiced among the Igbos of Eastern Nigeria, the Kamuku and Gwari of Northern Nigeria, the Igbirra in South Central Nigeria like Jukun of Eastern Nigeria, and all the tribes in the region around the Cross Rivers. Among the Siwah people in the Sahara, Ifa is known as “Derb el’raml” or “Derb el fu” It is also widely practiced in Ivory Coast, Ghana, and Sierra Leone as well as in Liberia. The Napoleon Book of Fate is based entirely on Ifa. The Jewish Kabbala is based on Ifa. Indeed since Ifa is coexistent with Olodumare, the actual title of Ifa is Ifa Olodumare. Others call Him Orisa Agbaye (Lord of the Universe), Olorun (Owner of Heaven), Oodua (creator of Character and Destiny).

Orunmila, in order to make access to the retrieval of the Divine Message (Ifa) easy, devised the computer compatible binary coding system, thousands of years before the emergence of computer consciousness in so-called modern man! So, Ifa is preserved in binary coded format and is output Parable – Format.

Ifa is coded within 256 Odus or Corpus, each Odu representing an esoteric pigeonhole, itself divisible into 256 sub-holes. Within each of the 256 Odus, there are 1,680 Sacred Verses all presented in Parable – Format. Thus, the body of Ifa consists of 430,080 messages for mankind.

That is why one cf Orunmila’s appellations is “Oluwa mi, amoomotan” (My Lord, unfathomable!) This compendium constitutes the AKASHA, kept by Olodumare (the Omnipotent God), from which revelations are made to man throughout the entire length and breadth of the universe. These revelations are made through the medium of selected individuals called “Orisa”, “Prophets”, “Messengers”, “Apostles”, “Saviours”, “Avatars”, “Messiahs” etc.

Ifa does therefore represent the Greatest Unwritten Holy Book on Earth, a perennial fountain of esoteric knowledge from which all Orisas, Prophets, Messengers, Messiahs, Apostles past, present and future sip and which message they spread at different times in human history to diverse peoples in their respective habitats. The Holy Quran puts it very clearly in Suratul AI Nahl (The Bee) Chapter 16:36
“Among every nation, we raise a Messenger with the message: serve God and eschew the Devil”

It is from this theme that the “Law of the Prophets” was formulated. Ifa is thus the source of the keynote to all Religions on Earth. To this aspect, we shall return later.

THE EIGHT ESSENCES OF IFA
A thorough study of the ramifications of Ifa shows that it comprises eight basic essences, listed as follows:

i. The Spiritual Essence: This relates to the place of man (as a spirit) in the cosmos, the powers of matter and all aspects of ontological evolution and development.

ii. The Religious Essence: This relates to faith, catechism and Ifagelism (Preaching)

iii. The Divine Essence: This relates to the methods of Divination and accessing of esoteric information; the mechanics of Divination and the systematics of Divine Message collection, processing and interpretation.

iv. The Worship and Sacrificial Essence: This relates to the basis and meaning of worship and sacrifice.

v. The Medicinal Essence: This deals with both magical and materialist medicine

vi. The Historical Essence: This deals with the history of all creation, including the creation of materialist, non-materialist and spirit worlds.

vii. The Scientific Essence: This deals with the power of observation, axiomatic, astronomy, cosmology, cognitive and pre-cognitive experience, astral science, physical and biological sciences, logic, philosophy mathematics, statistics and computer science.

viii. The Cultural Essence: This relates to rites, rituals, politics, socio-economics, language dress and normative value systems.

As it is obvious, these eight essences of Ifa are also in the main, coincident with the human essences, of planet earth and the non-human essences in the entire universe. It is also clear that Religion, Worship and Sacrifice are but few aspects of what constitutes the Divine Message known as Ifa. It constitutes what is also known as the Great Mystery System. Thus, while Ifa Religion represents the transcendental and Evangelical (Ifagelical) dimension of Ifa worldview, Worship and Sacrifice epitomize the corrective and restorative facets of that worldview.

The Butterfly Engages in Trading

25 Feb

The Butterfly Engages in Trading

Owonrin werere
Iwori werere
Dia fun Labalaba
Ti nloo ba won sowo oja ni nina
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
O ni oun ti sebo Owonrin werere
Iwori werere

Owonrin werere
Iwori werere
Ifa’s message for Labalaba, the Butterfly
When going to engage in trading business
She was advised to offer ebo
She complied
She declared that she had offered the ebo of Owonrin werere
And that of Iwori werere

EWE — YERBAS

25 Feb

Acacia —————- Ewe Igba —– Ewe Owon

Dormidera ———– Ewe Asunfurunrun

Aguinaldo Blanco — Ewe Onijoko

Alacrancillo———– Ewe Agogo igun —-Ewe Mokogun

Alamo —————- Ewe Odan

Albahaca ————- Ewe Efinrin Oso

Algarrobo ———–  Ewe Bana

Algodón ————-  Ewe Agbede ——Owu

Almandra————  Ewe Agusi

Amor Seco ———–Ewe Aberodofe——-Ewe Emo eiye

Arbol del Cedro —- Ewe Opepe

Arbol Rojo de Angola –Ewe Osun

Arbusto de las Indias –Ewe Botuje

Aroma Francesa ——-Ewe Banabana

Azucena ————–Ewe Ododo

Bejico Lechero —–Ewe Mowo

Bejuco Obi ———Ewe Ela

Bledo Colorado —-Ewe Tetelekun

Bledo Espinoso —-Ewe tete

Boton de Oro —–Ewe Fin —–Ewe Osuwere

Cabo de Hacha —–Ewe Ere

Caimito ————–Ewe Afin —-Ewe Osan

Caisimon ———–Ewe Oto

Campana Blanca —Ewe Agogo

Canutillo Blanco ——–Ewe Ariku

Canutillo Morado ——Ewe Korodo

Cardo Santo ———– Ewe Igbegun

Ceiba ——————- Ewe Araba

Celestina Azul ——–Ewe Arunsanansanan —Ewe Imi Esu —-Ewe orije

Celestina Blanca —–Ewe Koto Orije

Cerraja —————- Ewe Bure

Chamico Blanco ——Ewe Apikan

Coco de Agua ——–Agbon

Cordon de San Francisco —– Ewe Ororo

Corralillo —————Ewe Jenjoko

Croto —————-Ewe Aje ko bale

Cundiamor ——–Ewe Eyinrin —-Ewe Jirin — Ewe Yini

Curujey ———–Ewe Afomo

Espanta Muerto —–Ewe Abirikunlo

Estropajo de Mata —-Ewe Kaanrinkaan

Filigrama ————– Ewe EwonAgogo —-Ewe Yenyo

Flor de Agua ———-Ewe Oro

Flor de Bayoneta —–Ewe Peregun

Frescura —————Ewe Kuyekuye

Granada —————Ewe Buje

Guacalote ———–Ewe Sayo

Guacamaya Francesa —–Ewe Osa

Guanina ————–Ewe Tomode

Guira —————-Ewe Agbe

Helecho de Rio —-Ewe Imo

Hiedra ————–Ewe Alukerese

Hierba de la Niña —–Ewe Erisoni

Hierba de la Plata —–Ewe Efun

Hierba Lechera ——–Ewe Orisa Imo

Hierba Parada ——–Ewe Toto Orije

Higo ——————- Ewe Opoto

Itamorreal ———-Ewe Itaoko

Jaguey ————–Ewe Aba

Jaguey Hembra —Ewe Opoto

Jobo—————–Ewe Oki ka

Laurel —————Ewe Odan

Lengua de  Vaca ——Ewe Wewe

Maiz —————–Ewe Agbado

Malanga ————Ewe Ikoko

Malva Blanca ——Ewe Osepotu

Malva de Caballo —Ewe Agidimagbayin —Ewe Ose potu

Malvate ———–Ewe Jamode

Mamey —–Ewe Emi

Mango ——Ewe Oro

Mani ———Ewe Ofio

Mar Pacifico —–Ewe Atori

Marañon ——–Ewe Kaju

Maravilla——— Ewe Ogumao—Ewe Tanaposo

Mastuerso ——-Ewe Misi misi

Meloncillo ——–Ewe Onibara

Orosun ———–Ewe Aladun

Paciflora ———Ewe Akoko

Palma de Corojo —–Ewe Mariwo——Ewe Ope

Paraguita —Ewe akowe —-Ewe Okowo

Paraiso ——Ewe Igboju

Pata de Gallina —–Ewe Anatikeke

Pega Pollo———–Ewe Alafin

Peonia————-Ewe Owerejeje

Pimienta de Guinea —–Ewe Ataare

Piñon de Botija———Ewe Olobotuje

Platanillo ———-Ewe Ido

Platanillo de Cuba —-Ewe Afere

Platano ————–Ewe Ogede

Prodigiosa ——–Ewe Abamoda —Ewe Odundun

Romerillo ———Ewe Abare

Rompe Saraguey —–Ewe Tabate

Salvadera ————–Ewe Abonla

Salvia ——————Ewe Asana

Tamarindo ———–Ewe Ajagbon

Toston ————-Ewe  Atiponla

Tuatua———–Ewe Lapalapa pupa

Tuna Silvestre —–Ewe Oro

Uva Gomosa ——-Ewe Omo

Verbena ———-Ewe Oganga

Verdolaga ——Ewe Papasani

Vinagrillo ——Ewe Orawe

Yagruma —–Ewe Bajeiku —Ewe Boro —Ewe Loro

Yerba Buena ———Ewe Dara

Yerba Fina ———–Ewe Eran

Yuca —————Ewe Ege

Zarza ————–Ewe Esusu

DIVINE POSSIBILITIES

20 Feb

DIVINE POSSIBILITIES

“With IFA all things are possible” This is an age-long saying which all Ifá devotees have to accept as given. Yet, on many occasions, devotees pray for certain things to happen in their lives or even for some undesirable conditions to change and the conditions remain unchanged and what they want fail to happen. They paddled left and right, but their canoe stood still! What could have been responsible for this?
In order to have a full understanding of what could be responsible for the non-realization or our fervent desires, it is more appropriate to commence with those conditions which make them realized and realizable, and the advantages of following these steps. It is certain that if we handle the topic this way, it will surely be clear to us why some people succeed where others fail; why some people attain higher spiritual elevation where others are spiritually backward; why some people are contented with life while others are grappling with frustration.
In Ogbe-dosùnmú (Ogbè Ìrosùn) Ifá says:
Bó bá se wípé ti fá la bá ngbó
Á bá pé bí ará iwájú tii pé
Bó bá se pé t´òpé la bá ín tò léyin
Á bá pé bí ará ìgbàhun-ìgbáhun
Òbe-nké, abàyà sákélé
Díá fún Okó
Tíí somo Oniré Sàmbé…
Transalation:
Had it been that we are listening to Ifá at all times
We will live long as the elders of old
Had it been that we are truly following Ifá at all times
We surely will last as long as the ancestors long gone by
The knife with its broad blade
These were Ifá´s declaration to Okó, the hoe
The offspring of Onírè e Sànbé….
In this Odú, Ifá says that if we truly follow Ifá, we surely will live long and if we truly listen to Ifá´s directives all the time, longevity is assured. This shows that the greatest capital we will gain by listening to, and following, Ifá at all times of our life is the gift of longevity.
Ifá states further that only those who live long will have the opportunity of attaining their hearts´ desires. In Ëjí-Onílè (Èji-Ogbè), Ifá says:
Àfín ló fi gbogbo ara h´ewú
Aro ni ò n´owó kó gbé´gbá Oòsà lájà
Díá fún Èmí
Tíí somo Olódùmarè
Ebo ni wón ní kó wáa se
Orisá, t´Èmi ló sòro o
Orisà, t´Èmi ló sòro
T´Èmíí ò bá bó o
Kò sí ohun yòó nù
Orisà t´Èmí ló sòro
T´´Emíí ò bá bó o
Ire gbogbo kú lèyin
Orisà, T´Èmí ló sòro
Translation:
The albino is he who grows grey hair all over his body
And a cripple is he who cannot raise his hands to carry the Orisà calabash container from the pantry
These were Ifá´s declarations to Èmí, Life
The child of Olódùmarè
He was advised to offer ebo
Orisà, Èmi, life is the most important
Orisà, life is the most essential
If life is not lost, nothing is lost
Orisà, Èmi is the most important
If life is not lost
All the good things of life are attainable
Orisà, Emi is the most essential.
The statement of Ifá in Èji.Ogbè now gives us the reason why ifá says that those who listen to, and follow, Ifá truly and sincerely shall be blessed with longevity. This simply means that they will be blessed with all the opportunities to attain and achieve their fervent desires in life.
Besides this, what are the other advantages that we can achieve if we truly and sincerely listen to, and follow Ifá all the time? Ifá says that we shall be blessed with four things: These are:
1. Divine connection
2. Divine Direction
3. Divine Assurance and Reliability
4. Divine Productivity
1. Divine Connection:
When we have achieved Divine Connection the following shall be added to it: a) Divine Security and b) Divine Pragmatism. Because we listen to, and follow Ifá truly and sincerely all the time, Ifá will reward us by making available to us the opportunity to tap into the divine information and spring of life directly. All the days of your life, we will be connected on-line. We will have limitless access to divine information. We can download and upload information on whatever and any aspect of life. Because we are always On-line with the cosmic, we have Divine Security.
a) Divine Security:
With our being divinely connected, who can harm us? Nobody! In Ogbè-Alárá (Ogbè-Òtúrá), Ifá says:
Baba Míníngo
Baba Míníngo
Díá fun Orúnmílà
Baba n lóó gbé Aya rè wolé Aíkú
Baba Míníngo
Baba Míníngo
Díá fún Òrúnmílà
Baba n lóó gbé Omo rè wole Àikú
Baba Míníngo
Baba Míníngo
Díá fún Òrúnmílà
Baba ín lóó gbé Ara rè wole Àikú
Ebo ni wón ní kó wáa se
Ó gbébo ó rúbo
Njé bo bá se´lé Àikú ma gbayà mi wo
Baba Míníngo
Baba Míníngo
Bó bá se´lé Àikú ma gbómò mi wo
Baba Míníngo
Baba Míníngo
Bó bá se´lé Àikú ma gbérà mi wo
Baba Míníngo
Baba Míníngo
Translation:
Baba Míníngo
Baba Míníngo
They were the Awo who cast Ifá for Órúnmíla
When going to carry his spouses into the house of longevity
Baba Míníngo
Awo Baba Miníngo
They were the Awo who cast Ifá for Órúnmíla
When going to carry his children into the house of longevity
Baba Míníngo
Awo Baba Miníngo
They were the Awo who cast Ifá for Órúnmíla
When going to carry himself into the house of longevity
He was advised to offer ebo
He complied
If it is the house of longevity, I shall carry my spouses into it
Baba Míníngo
Baba Míníngo
If it is the house of longevity, I shall secure for my children
Baba Míníngo
Baba Míníngo
If it is the house of longevity, I shall make room for myself
Baba Míníngo
Baba Míníngo
This Odù above assures us that Divine Security is not only for us; rather our spouses and children are also given consideration and included! The implication of this is that as we listen to, and follow Ifá all the times of your lives, Ifá is thinking beyond us. Ifá, the voice of Olodumare, which has assumed the essence of its own, has already included our spouses and children in its reward scheme. This is a clear confirmation of the fact that whatever we do certainly rub off on our loved ones – good or evil.
In the same vein, Ifá assures us that when we listen to, and follow Ifá truly and sincerely all the times of our lives, when any evil is approaching, we shall be informed. Because we are connected on-line, to access this information is very easy-through Ifá consultation. Ifá will give us the signal that there is information to download. We can then access the information when we consult Ifá. The signal can be dreams, haunch, meditation or even advice from any source. In Owónrín Onítudè (Ôwónrín-Irosùn), Ifá says:
Gbèdugbèdu gbèrègèdè
Díá fún Onítude Màgbon
Ti òna Ìràdà
Níjó ajogun káa mó´lé pitipiti
Ebo ni wón ní kó wáá se
Ó gb´ébo, o´rúbo
Ó ní mo jeun-jeun nílé Onítude mo yó
Gbèdugbèdu gbèrègèdè
Translation:
Gbèdugbèdu gbèrègèdè
He was the Awo who cast Ifá for Onítude of Màgbon
On the way to Ìràdà land
When he was surrounded by evil principalities
He was advised to offer ebo
He complied ( He was asked to prepare a lot of food such as pounded yam, amala, corn meal, meat, fish and drinks and he complied)
I ate to my satisfaction in the home of Onítude
Gbèdugbèdu gbèrègèdè
Let the death coming to kill Onítude inform Awo for appropriate solution
Gbèdugbèdu gbèrègèdè!!!
With Divine Connection, all evil principalities shall be exposed and contained before they could have the power to wreck any havoc.
We must however note that if we are always happy with what Ifá had done for us, there is bound to be envy. Fellow human beings, friends and foes alike, are bound to rise up against us one way or another. Ifa says that if and when they do, we shall be protected. In the same Owonrín Onítude Ifá says:
Agbónrángándán àáyán
Bàtà níí m`ónà se kòròkòrò
Díá fún Onítudè
Omo Kangó ojú abe
Nígbà ti n t’orun bo w’áyé
Ó wá n´bé láarin òtá omo aráaye
Ebo ni won ní kí wáa se
Ó gb´ebo ó ru`bo
Njé ibi ti e rí e kígbe è mi lo o
Ìbi e bá rí e kígbe è mi lo ò
Orí Kíí fo ahun
Edò Kíí dun ìgbín
Òtútu kíí m´eja lále odo
Ìbi e ri e kígbe è mi lo o
Translation:
The felling of the strong àáyán tree
The shoe is it that makes sound on the floor
These were Ifá´s declarations to Ònitudè
Offspring of the sharp edge of the cutting knife
When coming from heaven to earth
And when he was in the midst of enemies
He was advised to offer ebo
He complied
Now, wherever you know, you can shout my name to
The tortoise will never experience headache
And the Snail will never suffer from liver problem
The fish will never experience cold in the river
Wherever you know you can carry my matter to.
Ifá has assured us that no matter how hard our enemies try, they will be able to do us no harm. With this assurance, need we bother ourselves with any or all of the evil designs or conspiracies of our foes anymore?
b) Divine Pragmatism:
The moment we listen to, and follow Ifá truly and sincerely all the days of our lives, we shall imbibe the fact that everything has its own time of maturity. We shall never be in a hurry to attain anything in life. For example, if we plant maize, we need to have the patience to wait for three month to allow the maize to grow and mature before we pluck it for consumption. If we pluck it before this time, it shall not be fit for consumption. In the same vein, if we desire anything from Ifá, we must be patient to wait for that thing to mature before we grab it. If we fail to do this, we cannot lay claim to the fact that we are truly and sincerely listening to, and following Ifá all the days of our lives. In Òsé-Oníwèéré (Òsé-Ogbè), Ifá says:
Èjiká níí morun pega
Díá fún Mákánjúolá
Tíí somo bíbí inú Agbonnìrègún
Èyí ti átòrum bò wálé Ayé
Ebo ni wón ní kó wáa se
Ò gb`ebo, ó rúbo
Njé Ifá ò níí kú run lógún Odun
Èrò ti yóó somo Ikin
Ifá ní ki e má ma kán’jú
Ifá ò níí kú run lógbòn osù
Èrò tí yóó somo Ikin
Ifá ní e má ma Kán’jú
Translation:
The shoulders are branches of the neck
This was the Ifá cast for Mákánjúolá (don’t-be-in-a-hurry-to-achieve-success)
The true son of Agbonnìrègún
When coming from heaven to earth
He was advised to offer ebo
He complied
Ifá will never die in 20 years
Those who wish to be true children of Ifá
Ifá says that you need not hurry to attain success
Ifá will never die in 30 months
Those who wish to be true children of Ifá
Ifá says that you need not to hurry to accomplish anything in life.
So, part of what we need to listen to is the fact that we must, at all times, wait for whatever we want in life to mature before we pluck it for our usage. It is when we do it that we can say that we are truly and sincerely children of Ifá. When we see other people enjoying what they have, whether they deserve it or not, we need not envy them. All we need to do is to wait for our own, which we will truly deserve, to mature. We cannot impatiently consume a hot soup. If we do, it will scald our tongue and when the soup is eventually cold our mouth will not let us enjoy it anymore.
Also in Îretè-Òlótà, (Ìretè-Òwónrín), Ifá has this to say:
Ilé e wa àjo
Onà a wa kò s’òkàn
Ònà ì bà s’òkàn
Ma bá o rìn, ma bá o délé kokooko
Díá fún Baila
Tí ´n loó k´apò Iwín
Ebo ni wón ní kó wáa se
Njé irin Baba wa, Ìrin èèrà ni
Eni tó bá lé gbá ti èèrà
Ló lé gbá ti Èdu
Ìrín Babá wa, Ìrìn èèrà ni
Translation:
We do not live in the same house
Therefore the directions to our houses are not the same
Had it been that we live in the same direction
I would have accompanied you, even to your house
These were Ifá´s declarations to Bíàlà
Who planned to be Ifá´s disciple
He was advised to offer ebo
Behold, the journey of our father is like that of an ant
Only those who can follow an ant will be able to follow Ifá.
The journey of our father is like that of an ant.
To follow Ifá, we must have the patience that it takes to follow an ant. We can experiment this and observe how an ant travels in its own journey then we will understand what Ifá means.
The second pragmatic lesson is that to be a true disciple of Ifá, we must learn to move with the pace of an ant. No rush. No hurry.
Ifá´s says that it is only when we do this that our success will come at the time that it will be enjoyed. By then, all challenges and oppositions would have been eliminated.
Envious friends and foes would have been totally subdued. Because we are Divinely connected, we will know when, how, and why we need to down-load our rewards from Ifá. In Ìworì-Asórín (Ìwòrì-Ògúndá), Ifá says:
Ká t´esúru bo´po
Ká tógèdè boýo
Díá fún Olomo-jìngin
Ti nsunkún wípé ire tòun pé lórun
Ebo ni wón ní kó wáa se
Ò gbébo ó rúbo
Njé jìngin-jìngin gbedemuke
A ó fòrò yíí rerìnín ò, gbedemuke
Jìngín-jìngìn ò, gbedemuke
Translation:
Let us add palm-oil to èsúrú, bitter-yam
And salt to banana
This was the Ifá cast for Olomo-jìngin
When crying that his ire, goodness is too late to arrive from heaven
He was advised to offer ebo
He complied
Now, jìngin jingin gbedemuke, it is time to feel happy and celebrate
We shall all rejoice over this matter
It is surely time for celebration!
With patience and perseverance, our achievement shall be the most enjoyable, juiciest and most rewarding attainment in life.
It is only those who are blessed with Divine Connection who can be pragmatic enough to understand that our reward will only come when all obstacles have been subdued and eliminated.
It is also with Divine Pragmatism that we do not blame witches and wizards or other people when our time has not yet matured to attain success.
2. Divine Direction:
Because we have been divinely connected, the programming of our lives has become the responsibility of Olodumare and the Divinities. Why must we be connected on-line and still suffer disappointment when the master-programmers (Olodumare, through the Divinities) are at work 24 hours of the day just to ensure that everything works out well for us? In order for this to work very well for us however, we must have a solemn declaration that everything about our lives has been handed over to Ifá to direct properly. It is through this declaration that a mandate is given to the Divinities to take over our lives and program the very best for us. In Ogunda-Bedé (Ogunda-Ogbè), Ifá has this to say:
Ìtàkùn tó so igbá
Ló so ikan
Ló so elégédé
Ló so kèkè etì Ìresà
Omo aràayé fi rí bomì rere sénu
A mú we´rí ajá
Orí ajá mó iyélé-iyélé
Amú w`orun agbò
Ó fún yàlà-yàlà…
Díá fún Órúnmílá
Ifá n lòó t´áyé Olúfè se
Ebo ni wón ní kó wáa se
Ò gb´ebo, ó rúbo
`Njé Ifá t’erú-t’omo tìre ni o
T’ilé-t’oko tìre ni o
Èlà fiyè dé´nú o
Ifá kí o ní sùúrù
T’ilé-t’oko tìre ni o
Translation:
The creeping plant that makes calabash grow
Also makes the garden-egg grow
And even the pumpkin too
It also makes the “kèkè”, the wool spinner which is on the way to Iresa town grow
That which people use to drink when thirsty
It was used to fetch water for washing the head of a dog
And the dog’s head came out clean and shiny
It was used to wash the head of a ram
And the ram’s head was sparklingly white…
These were Ifá´s declarations to Órúnmíla
When going to help mend the life of Olufè.
He was advised to offer ebo,
He complied.
Now Ifá, all my household belongs to you.
My home and farm belongs to you.
Èlà, the pure, please show me compassion.
Ifá, please be patient with me.
All my belongings in life are yours as of this moment.
This is a solemn declaration to Ifá to take over the programming of your life. There is no way that we will fervently make this declaration truly and sincerely and expect ourselves to be the same again. If we do this, we will see life anew, we will taste life afresh, and we will experience life in a more challenging manner.
After this declaration, we also need to make a pact with Olodumare. It is this solemn covenant that will bind all parties. That is when we can go home and sleep with your two eyes closed without the fear of all the vagaries of life. In Ejì Onílè (Èjì-Ogbè), Ifá says:
Ní Kékeré ni jàbàjàbà ti níyí ní gàá
Ní Kékeré lomo oba ti nila lórí esin
Díá fún Ààtò
Èyí tíí se bàbá Eriwo
Emi o m´Ààtò, Ifá
Èyí o bá to ló jé rere
Translation:
It is from youth that a cow has honor in the manger
It is from youth that a Prince has honor on top of a horse
These were Ifá´s declarations to Ààtò, methodical planning.
The father of all organizations.
Ifá I know not how is plan.
It is that which you plan for me that I consider good and proper.
As we can see now, it is with this pact that we can confidently say that we have truly handed over our plans and aspirations to Ifá. This pact is our key to demand for our needs from Olodumare. It is with this key that we can open the doors of opportunities.
Olodumare will never enter into any pact with us and disappoint us in the end. This is why we must always ensure that we also keep to our own end of the pact. In Ògúndá-Bèdè (Ogundá-Ogbè), Ifá says:
Kukuté ò mi´ra jìgì
Díá fún Lángosìn
Omo aja´gun gb´ádé bo´rí wálé…
Ibi a bá fòrò sí o
E má mà jé kó ye
Kukuté ò mi´ra jìgì
Translation:
The stump of a felled timber will never shake sideways
This was Ifá´s declaration to Lángosín
He who won a crown through military expedition…
Whatever we agree upon
Please don’t let it be changed
Remember that the stump of a fell timber does not shake sideways!
In this Odú, it is clear that Olodumare, Ifá and the Divinities will keep to their own side of the pact; it is then left to us to ensure that we equally keep our own side.
Because we have handed over everything to Olodumare is not a license for us to become mentally lazy. We need to deliberate regularly on the directions which we want our lives to go. It is after this deliberation that we can go to Ifá for direction and confirmation. We need to go to Ifá for direction so that we do not mess up our ways; we need to confirm also that the path we are towing is the proper and correct pact. We need to be sure that the software of the program we have downloaded is the right one for us. There are different programs for different situations.
In Òsá-Adíjo (Òsá-Ìwòrí), Ifa says:
Òsá n wolé
Ìwòrì n wòde
Ohun a bá jo wò, gígún níí gún
Dìá fún Ìmòràn
Tíí s´egbón Èdú
Imòràn mo dá o télè
Kí n tóó dá Ikin
Translation:
While Òsá is looking inwards
Ìwòrì on the other hand is looking outwards
That which we deliberate upon together is bound to succeed
This was Ifá´s declaration to Ìmòràn, deliberation
The elder brother of Ifá consultation.
I have made my deliberation first before approaching Ifá for guidance.
We need to deliberate upon any step we want to take before we consult Ifá. This will give us no room to become mentally lazy.
Ifá says that if we are making use of all the programs that we download from Ifá because we are permanently connected, anybody who tries to oppose us has all the Divinities to contend with. They will fight such a person to a stand still. In Ogunda-Bèdé, Ifá has this to say on that:
Bèbè ihin odò
Bèbè ohún odò
Af´eni tí Kogílá ó kolu
Afeni tó fásìnrin jeka
Ló lè ko lu Èsú
Ló lè ko lu Sàngó
Àyàfi eni ti Sàngó yóó pa o
Ló lè d´ojú ìjá k’omo Awo!
Translation:
This river bank projects the river
That river bank also protects the river
It is only those who are insane and
Only those who had eaten the smelly rat with their food
They are the ones who can dare confront Esu
And confront Sàngó
It is only those who shall be eliminated by thunderstorm
Who can challenge a true Awo!
So, anyone who plans to confront us is actually planning to have the wrath of Ifá, Sàngó and Esú on his/her head. If this is the case, then why can’t we sleep with our two eyes closed?
At the same time, Ifá says that if we are divinely connected and we also enjoy Divine direction, few people will love us. People love those who had gone astray. They want to make bad reference to them. Ifá says that because there is no bad reference people can make towards us, they nonetheless will wish us never to succeed in life. Ifá says that even this wish will fail. In Òwórín-Ètun (Òwónrín-Ògundá), Ifá declares thus:
Omi súnsún alé àná ò kan
Alòkùbò omi kò korò
Omi kasi ló gbélé olórò ló bàjé
Otí gbélé ahun otí kan
Día fún Gbudu-alà, omo Bákeé
Ebo Olà ni wón ní kó wáá se
Ó gbébo, ó rubo
`Njé tó ba yè n´Ifá o
Bó bá yé L´Esú Òdàrà
Enikan ò gbójú u lílà l´Áwo
Gbúdu-álà, omo Bákeé
Translation:
The water fetched from a fountain the previous day does not go stale
The remaining of the water used yesterday does not taste bitter in the mouth
The water fetched the previous day is declared useless in a prosperous man’s house
The beer in a miserly man’s house will eventually become stale.
These were Ifá´s declarations to Gbúdu-alà, the child of Bákeé (Èsù Òdàrà).
He was advised to offer the ebo of prosperity
He complied.
If not for Ifá and for Èsú Òdàrà
Nobody wishes an Awo to succeed.
Gbúdu-álà, the child of Bákeé.
The significance of this Odú is that those who do not wish us to succeed have Ifá and Èsú Òdàrà (Bákeé) to contend with. They, Ifá and Èsú, will ensure that we do not lack success. They will never open their eyes and allow our antagonists and our enemies to laugh over our failure. They will equally not close their eyes and ears to our yearnings. With Ifá, opportunities are boundless; with Èsú, impossibilities are possible.
Let us examine two examples where Ifá guided its children away from calamity. Everyone who planned these evils was so confident that these Ifá´s children would never escape from their traps. Unknown to them, Ifá never sleeps. They never realized
that there were irrevocable pacts between Ifá and all its children. Had the enemies known, they would not try their evil designs. In Òkanràn-Ìretè, Ifá says:
N’ísojúu gúnnugún, bíí kílè ó d´eko
Kí gúnnugún ó maa mù
Kí gúnnugún ó maa yo
Nísojú à kàlàmàgbò, bìi Kílè ó d´òkú
Kí akalamagbo ó maa mù
Kí akalamagbo ó maa yo
Nísojú onígbànso òkè Àkèsán
Bíi K´ésin ó tòpóoro esè w´ojà
Kó fó gbogbo igbá ti n be níbe
K´ónígbanso ó maa mù
K´ónígbànso ó maa yo
Díá fún Adesopé Ájàó
Eni Olòrun mò
Níjó to n lo sóde àjòdún
N ò r´éèyàn ti n relé Adesopé Àjàó, eni Olòrun mò
Onje ti nbe níbè nni
Ko ma se bá won jeé
Onje kó, iwo ní n be níbe o
Olòkànràn o ò r’ótè nlè?
N ò réèyàn ti n relé Adésopé Àjàó, eni Olòrun mò
Omi ti nbe níbè nni
Kó má se bá won muú
Omi kó, iwo ní nbe níbe o
Olòkànràn o o róte nlè?
N ò réèyàn ti n relé Adésopé Àjàó, eni Olòrum mò
Ení ti nbe níbè nnì
Kó má se bá won jòkòó lée
Ení kó, iwo ní nbe níbe o
Olòkànràn o ò róte nlè?
Translation:
In the view of Igun, the vulture
It wishes the whole land to turn to cornmeal
So as to feast to its satisfaction
And dine in contentment
And the wish of Akalamagbo
Is for everything to turn to corpse
So as to feast to its pleasure
And drink to its satisfaction
In the innermost estimation of the calabash mender
He wishes a horse to stray into the market
And break the entire calabashes brought there
So as to attract to himself unlimited business opportunities
These were Ifá´s declarations to Adésopé Àjàó,
He who enjoys the recognition of the heavens
When going to attend an anniversary
I see no one going to the house of Adésopé Àjàó
He who is well known by the Divinities
Please inform him that the food they would give him at the party.
Don not eat it at all
It is not food, it is pure poison
Olòkànràn, don’t you see conspiracy?
Is there anyone going to the home of Adésopé Àjàó,
He who is recognized by the Divinities
The water they will provide for him there
He must never partake in drinking it
It is no water; it is poison
Olòkànràn, don’t you see conspiracy?
Can I get anyone going to the house of Adésopé Àjàó?
He who is well known to the Deities
The mat they will spread for him in that party
He must never sit on it
It is no mat, it is poison
Olòkànràn, can’t you recognize conspiracy?
We can see that in this Odú, there was a conspiracy against Adésopé Àjàó, He was invited to an anniversary. All his enemies had planned to poison him there. They put the poison which was similar to the food, drinks, mat, seat, palm wine, etc. that he would be given at that party. They were so sure that he could not escape all the traps set for him. Unknown to the conspirators Adésopé Àjàó was enjoying the recognition of Heaven. They hinted him about all the evil designs of his enemies. To be forewarned is to be forearmed. He escaped all their plans and their conspiracy amounted to nothing.
Also in Òwónrín-Aséyín ( Òwónrín Òsá) Ifá says:
Kinní kan n be nínú ògàn
Ò n dún màhururu-màhururu
Kinní kan n be nínú ògàn
Ò n dún màhèrèrè màhèrèrè
Díá fún Adágudu
Tíí somo bíbi´inú Agbonrirègún
Igbàtí ú be lágbatèmó omo aráyé
Ebo ni wón ní kó se
Ógbébo ó rúbo
Adágudu omo ò mi nio
Ò bá tè siwaju o
Ki o ma te seyin
Adágudu omo ò mi níí se o
Translation:
There is something inside the termite-hill
It is making some frightening sound
There is something the ant hill
It is making some horrifying sounds
This was the Ifá cast for Adágudu
The son of Agbonnìrègún (Órúnmílá)
When he was in the midst of enemies
He was advised to offer ebo
He complied
Behold, Adágudu is my true son
Please, step forward
Do not step backwards (there is a trap in the back)
Adugudu is my true child.
This is another example of how Ifá gives Divine Guidance and Direction to its true children in order to put the evil designs of their enemies to naught and put the conspirators to shame. Here, a big ditch was dug behind Adagudu. The conspirators were persuading him to step backwards in order to make him fall into the ditch which they had hitherto covered with a mat. They never reckoned with the fact that the child of Ifá is above all intrigues. They tried; they failed and they were put to shame.
3. Divine Assurance and Reliability:
It is very true that once we follow the part of the Irunmole, we are bound to pick up a lot of enemies than we ever expect. What happens when we are surrounded by these enemies? The answer is “nothing”. They have no power to do us any evil. This is what Ifá has to say in Òsá-Olóyànnán (Osa-Irete):
Géngé omo-olo
Omo-olo géngé
Oyún níí m´óyàn yo tàràtàrà
Díá fún Ení-à-n-bu-ku
Ti Olórun-Oba n bù kún
Ebo ní wón ní kó wáá se
Ó gbébo, ó rubo
B´enikan ò kí mi kó jókoó o
Kíkí Orí mi ju igba Èèyàn lo o
B´´enikan ò kí mi kó jókoó o
Kíkí Olórun ju igba èèyàn lo o
Translation:
Gèngé omo-olo
Omo-olo géngé
The pregnancy is it that makes the breasts more prominent
These were Ifá´s declarations to He-Whom-they-are-disgracing
Whom Olodumare is showering praises upon
If nobody greets me, let them sit down
The greetings of my Ifá is better than those of 200 people
If nobody recognizes me, let them be
The recognition of my Orí is better than those of 200 men
If nobody salute me, let them go and rest
The salutation of my God is better than those of 200 people
Which other assurance can be better than this one?
This means that the moment we connect ourselves, we stay connected. Nobody can disconnect us. We know of many people in this world who rely on human connections in order to achieve their ambitions. It is rather unfortunate that the same people who connected them were the ones who disconnected them in the end. With Divine Connection, you are sure of Divine Direction. With Divine Connection and Direction you are sure of Divine Assurance that you will stay connected.
In Ìdìn-Atàgò (Òdí.Òtúrá), Ifá says:
Orunmla wí o ló di ògèrèrè
Ifá mo ló di alásunle
Ifá ní tani eni tó tó eni ti àá sùn lé lórí?
Mo ní òbí eni ló tó eni ti àá sùn lé lórí
Àsé òbí eni kó tóó sùn lé ráráárá
Órúnmílá wí ó ló di ògèrèrè
Ifá mo ló di alásùnlé
Ifá ní tani eni tó t´éni ti àá sún le lóri?
Mo ní aya/oko eni ló téni ti àá sún lé lóri
Àsé aya/oko eni kò tóó sùn lé ráráárá
Orunmla wí, ó ló di ògèrèrè
Ifá mo ló di alásùnlè
Ifá ní tani eni tó téni ti àá sùn lé lórí?
Mo ní omo eni lo téni ti àá sùn lé lórí
Àsé omo eni ló toó sún lé ráráárá
Akápò ní ohun o mo eni to téni tí àá sùn lé lórì
Ifá ti ohun nìkan lòhun téni ti àá súnlé lórì
Ifá ti o bá se mi, se mí ti mo fi láje
Opè àgùnká n ó si maa sùn lé o ni
Ifá tó o bá se mí, se mí ti mo fi níre gbogbo
Òpè àgùnká n ó si maa sùn lé o ni o
Translation:
Órúnmílá declares that it is time for rest
I respond that it is time to sleep on top of someone
Ifá says that who is dependable enough to sleep upon?
I respond that our parents are dependable enough to sleep upon
I never know that our parents are not worthy of sleeping upon at all
Órúnmílá declares that it is time for rest
I respond that it is time to sleep on top of someone
Ifá says that who is dependable enough to sleep upon?
I respond that our spouses are dependable enough for us to sleep upon
I never know that spouses are not worthy of sleeping upon at all
Órúnmílá declares that it is time to take a rest
I respond that it is time to sleep on top of someone
Ifá says that who is dependable enough to sleep upon?
I respond that our children are dependable enough to sleep upon
I never know that our children are not worthy of sleeping upon at all
I now declare my ignorance of who is dependable enough to sleep upon
Órúnmílá says that he is the only one dependable enough to sleep upon
Ifá if you program me to become wealthy
Òpè àgùnkà, forever will I continue to sleep upon you
Ifá if you program me to be blessed with good kids
Òpè àgùnkà, forever will I continue to sleep upon you
Ifá if you program me to be blessed with al the good things of life
Òpè àgùnkà, forever will I continue to sleep on you
In this Odú, Ifá set an examination for his disciples. He asked them to tell him who they knew that was dependable enough that when they rely completely on such a person, they will never be turned back. Some of them said it was their mother, some said it was their father; some picked their spouses, others picked their siblings, yet some others picked their children while others picked their close neighbors. Órúnmílá asked them to go to those people they had picked and asked for financial help. He told them to go there everyday. By the time they went there five to six times, they were insulted and turned back.
Órúnmílá asked them to mention other people whom they feel were dependable enough to approach to solve all their problems and satisfy all their needs. All the Akapo declared that they do not know such a person again. Órúnmílá then told them that he was the only one who was dependable enough for everyone to approach to solve all their problems and satisfy all their needs. They said that how would he do that? Órúnmílá declared that if he was approached for any form of assistance today, he would give them one thing; tomorrow he would increase the gift to two, in two days time the gift would be increased to four; in three days time the gift would be increased eight and on and on. He declared that it was not only this, but what he would never complain when giving out to his children what others give out with complaints. He assured all his disciples that where he used to get his own supply was an inexhaustible source- it is directly from Olodumare!
This is the reason why when Idin-Atàgo is cast for anyone in need of any form of assistance from Ifá, all his/her Ikin will be thoroughly cleansed and spread on the client’s bed. The client will be directed to sleep on the Ikin for 16 days. On the 17th day, the Ikin will be gathered and a matured she-goat would be offered to it. All what the client was looking for would be realized with relative ease. It is therefore clear that Ifá is the most reliable force on earth because all the assistance and support which we shall get are coming directly from Olodumare. If this is true, which we know that it certainly is the truth, what then is the position of Orunmila with Olódumarè? A stanza in Òwónrín-Olójèé( Òwónrín-Ogbè) gave an answer to it. In this Odú, Ifá says:
Orúnkún abara yíyi
Àlùfó lorùn akèrègbè
Día fún Olúkosí-Òpè
Tíí somo Olórun Àsáádí
Bikú ló bá n lé mi í bó wá Ifá
Awímológbón gba mí o
Òpé Asinla gbà mí
Iwo mà lomo Olórum Asáádi
Bí Àrín, Ejó, Òfò, gbogbo Irunbi ló bá n lé mi i bò wá Ifá
Awímologbón gba mí o
Òpe Asínlà gbá mí
Ìwo mà lomo Olórun Àsáádí o
Translation:
The knee with its thick skin
The neck of a bottle calabash is always beaten until it gets broken
This was the Ifá cast for Olúkosì Òpe (Orunmila)
The son of God, the shelter. (Olórun Àgáádí)
If Death is pursuing me
Awímológbón, the teacher of wisdom, please save me
Òpé Asinlà, please come to my aid
You are the son of God, the shelter
If affliction, contention, loss or all the evil things in life are pursuing me
Awímológbón, please save me
Òpè Asinlà, please come to my aid
You are the son of God, the shelter.
Now that we know that Olodumare considers Orunmila as his own son, no wonder then that there is nothing that Orunmila cannot get for us from his father! That is why our enjoyment of Divine Assurance and Reliability will remain intact and unbroken forever and ever. Àsé!!!
Also in Òsé-Bìílè (Òsé-Ìretè), Ifá has this to say:
Ìhín ní n bá yá sí
Òfún ni n bá yà sí
Irona-Ìrònà làa sinkú òré eni
Díá fún Orunmila
Baba n se ohun gbogbo ti okan ò yorí
Wón ní kó lo rèe fi Olórun re se baba
Gba mí o, Olórun un mi gbà mi o
Iwo ni mo gbójú lé
Gba mí o Olórun ùn mi gbà mí o
Ìwo ni mo fèyìn mi tì
Gba mí o Olórun-ìn mi gbà mi o
Enikan kíí fèyin ti Olódumare kò dójú ti ni
Gba mí o, Olórun-ún mi gbá mí o
Translation:
I would have taken this path
And I would have followed that route
In stages does one do the burial rites of one’s friend
This was Ifá´s declaration to Órúnmílá,
When doing all things without succeeding in any
He was advised to make Olodumare his father
Save me, my God, please save me
You are the one I depend upon
Save me, oh my God, please save me
You are the one I rely upon
Save me, oh my God, please come to my rescue
Nobody can rely on Olodumare for him to be disgraced
Save me, oh my God, please save me.
Orunmila made Olodumare his father in order to accomplish all his heart’s desires. That is why those of us who are the true children of Orunmila will continue to enjoy unlimited opportunities from the inexhaustible fountain of all opportunities. Since this source can never be exhausted, all others who wish to enjoy like us are welcome to log in. It is for free!!!
4. Divine Productivity:
The moment that we log into the Divine Program, we shall enjoy Divine Connections. These connections will bring automatic Divine Direction. With Divine Direction comes Divine Assurance and Reliability. All these will then ensure that there is adequate Divine Productivity which will make us enjoy our lives to the fullest. We are aware of some Ifá priests and priestesses who are not necessarily rich in the real sense of it, but who are always happy, comfortable and contented. With Ifá, you can never experience any system virus, bug, spam, junk messages, server disconnection or any irritation that normally and frequently happen with all human programs.
Ifá says that all what we shall receive shall be increased on a daily basis. We shall not lack anything in all spheres of life. What is given to us today shall be more than what we might have received yesterday. In the same vein, what we shall receive tomorrow shall be more than what we have today. In Oturupon-Ìká, Ifá gives assurance thus:
Ò jí túú bí omo oníhun
Ò rìnrìn gbere-gbèrè-gbere bí omo oníhun
Òjí ní Kútúkútú f´aso ìgbòsù bosè
Díá fín Asiyanbí
Tíí somo Ol´rò Kan àtijó
Bí igbá bá jí, yóó fowó o rè móko
Ifa oní kò tó Ifá òla tó n bò
Bí gbòrò bá jí, yóó fowó o rè móko
Ifa òní kò tó Ifá òla tó n bò
Eluluú kó máa ké tùtúru
Ifa nlánlá ni yóó wolé tò wá wá
Translation:
He woke up like the son of a prosperous father
And walked majestically like the child of a successful father
This was Ifá´s declaration to Asiyanbí
The son of the successful man of those days
If the calabash plant wakes up, it will rest its stems on the farm tree
The free gifts of today will not be as much as the ones coming tomorrow
When the pumpkin plant wakes up, it will rest its stems on the farm shrubs
The free gifts of today will not be as much as the ones coming tomorrow
Let the hoopoe summon the rain continuously
Big free gifts shall rush to us in our homes.
As we can see, Ifá does not think of what we need yesterday and today alone, Ifá is truly great. This can be compared with what Ifá says in Idin Atàgò (Òdì-Òtúrá) stated above. Ifá will never leave its children to suffer or experience any want. Àsé!!!
In Òwónrín-Omo-Obà-Tútù (Òwónrín-Òtúrúpòn), Ifá assures us that we shall be crowned in our various undertaking if we follow Ifá with all our minds and we are truthful and sincere in all our dealings with Ifá. As long as we remain Órúnmílá´s children, we shall be crowned. Who then are Órúnmílá´s children? The children of Órúnmílá are those who do all those things which please Olodumare at all times. All of us who are ready to do all the things which will please Olodumare at all times are welcome on board. In this Odu, Ifá says:
Bí a bá tí sin Ifá sí ni Ifá se n gbe’ni
Bí a bá ti sin Òòsà sí ní Òòsà se n gba
Bí a bá bo Òpè l’àboòyé
Nse níí síjú ire é wo´ni
Díá fún Órúnmílá
Baba n t’íkòlé Ayé lo s’íkòlé Òrun
Ó n lòó gba irinwo adé wale aye
Won ni irinwo ade kò tó fún gbogbo aye
Orunmila ní kò sí fún gbogbo aye
Òní t’àwon omo ohun ti wón n se ifé Olodumare ni…
Translation:
The extent of our Ifá worship will determine the extent of support that Ifá will give us
As we worship Òrisà is proportional to the support that we shall receive from the Orisa
If we tirelessly worship Ifa
Ifá will reward us with its benevolence
These were Ifá’s declarations to Orúnmíla
When going from earth to heaven
When going to bring 400 crowns from the domains of Olodumare
People said that 400 crowns were insufficient for the whole world
Órúnmíla declared that they were not meant for the whole world
He said that they belong to his children who are doing only those things which please Olodumare at all times…
What else can we say on this? I am prepared to be a recipient of one of the 400 crowns which Órúnmílá had brought from Olódumarè´s domain. Are you? Let us endeavor to be. We shall all be “Opa Ifá, ìbà Èsu” Àse!!!
Now, do we need to dwell so much on why some people fail where others succeed? I do not think so. What are those things that qualify one to b a child of Órúnmílá?
1. Think no evil
2. Say no evil
3. Do no evil
4. Be faithful
5. Be realistic
6. Move close to all Divinities though Ifá
7. Be humble at all times
8. Otíto, Ododo; Truthfulness, Honesty.
9. Seek only Divine Connection, rely on no man
10. Believe in Divine Assurance and Reliability
11. Follow Divine Direction
12. Work towards Divine Productivity
13. Bring others on board
14. Be a role model and a shining example in your community
15. Be proud of what you believe in.
16. Above all, work for the Crown brought by Órúnmíla
17. Be happy and contented at all times.
If we can follow all the 17 points above, surely we shall ALWAYS succeed where others had failed.
Aboru, Aboye

ODU THE MYTHICAL WIFE OF ORUNMILA

9 Feb

ODU THE MYTHICAL WIFE OF ORUNMILA
From Elebuibon

Kalanchoe has strong leaf
Prickly spinach has a strong foot to walk
Look at an ear of a leper
They are both the same
Ifa divination was performed for Orunmila

The day he is going to take Oro modi modi as a wife Oro modi modi
is otherwise known as Odu, or Olofin. This is a sacred name for
every Ifa Priest. She was regarded as mother of all Ifa Priest’s
wives. Odu or Oro modi modi became Orisa after she got married
to Orunmila.
One day during the week day of Ifa Ose, Orunmila and some of his
devotees were at the temple, and in the process of the Kolanutceremony.
It came out that Orunmila would receive a guest and that this guest was
an important spiritual woman. It was revealed that Orunmila must be
careful in entertaining her; also he must obey her instructions.
As soon as they finished the week day celebration,the visitor entered
the house of Ifa. Orunmila welcomed her, giving her a warm reception.
The woman was impressed by the way Orunmila received her and promised
to help Orunmila in all his big tasks. She also wanted to marry him and
gave Orunmila several conditions that if Orunmila married her she must
have her own private room. Nobody must take light to see her face.
Nobody must eat with her. She must not see Orunmila’s other wives’ faces.
Also, they must not see her face.
This woman was not beautiful. She had spots all over her face and body.
Orunmila did not like the idea of marrying her at first,but when he
remembered what Ifa had said he agreed to marry this woman, because she
would be helpful to him in the future.
This was what made Orunmila call all his wives and give them warning
that they should not open the door where Oro modi modi was living,that
nobody should bring light in there. When they prepared her food, they were
to put the food on the floor in front of her room. She would take the food
inside herself.
One day, one of the Orunmila wives decided to open the door to see the
woman because she wondered how come she was forbidden from putting her
eyes on the one whom she gave food every day. It was at night when
Orunmila was not at home she brought a lamp(Fitila) to look into eyes
of Oro modi modi. The guest was more than angry when she saw the light.
She was furious, and she put a spell on the wife of Orunmila so that she
died instantly. Orunmila was restless and realized through signs that
something was happening at home; he found his wife’s corpse on the ground,
and Oro modi modi disappeared. Orunmila chanted Iyere poetry to call her,
he said:

Kalanchoe has strong leaf
Chorus Hin-in (yes)
Prickly spinach has a strong foot to walk
Hin-in
Look at the ear of the leper
And look at Kalanchoe’s leaf
Hin-in
They are both equal.
Ifa divination was performed for Orunmila
Hin-in
The day he is going to take Oro modi modi as wife
Hin-in
Oro modi modi
I did not vow with you to kill my wife
And Oro modi modi replies, she says:
Kalanchoe has strong leaf
Hin-in
Prickly spinach has strong a foot to walk
Hin-in
Look at the ear of lepers
And look at Kalanchoe’s leaf
Hin-in
They are equal
Ifa divination was performed for you
Orunmila
The day you would like to marry me
Oro modi modi as your wife
Hin-in
I did not vow with you to put light on my face
Orunmila Oooo
Eeee Orunmila I did not vow with you to put light on my face.

Now it was clear to Orunmila that one of his wives had broken
the taboo and that was the reason she died.
Odu, Oro modi modi,refused to come back to live with Orunmila.
She preferred to remain in spirit and guide and protect Orunmila
showing light to the darkness of Orunmila’s life. She promised
to bless him and she gave warning that whenever and Ifa Priest
is receiving Odu or Olofin, there must not be any woman around,
and that food for him must not be prepared by women and that all
Ifa Priests who receive Olofin or Odu are supreme and powerful
Ifa Priest. Until today that is why a woman must not see Odu,or
Olofin.

Reference: Ofunmeji

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