₦airaland Forum

HOW ORI ORISHA AFFECTS OUR DESTINY

One of the several reasons why charms dont work for some persons is because they have not activated their natural Ashe which God gave to them and Ashe is connected to Orisha

OCCUPATION INFLUENCED BY ORI ORISHA

Imagine a person whose personal Orisha is Ogun and the person occupation is fishing? Such a person will struggle alot to make a living but imagine another person whose Ori Orisha is Olokun and the person occupation is fishing? Such a person will prosper abundantly

But what about a person whose Ori Orisha is Olokun and the person occupation is blacksmith? Such a person will suffer but imagine a person whose Ori Orisha is Ogun? Such a man will prosper effortlessly in blacksmith business

These are some of the reasons why most people hate their occupation without any reasonable explanations and others love their occupation so much without any reasonable explanations too. They derive satisfaction and fulfillment from their occupation. Something that money cant buy.

ORI ORISHA AFFECT YOUR HABITS

Your Ori Orisha affects your destiny in several ways even to minor things you overlook like your habits, attitudes and character.

HUMAN PERSONALITIES OF ORI ORISHA

Imagine a person whose Ori Orisha is Ogun? Such a person will be violent, aggressive and rugged. You can find this attributes in most Nigerian thugs, bus drivers, conductors, market women......... etc

Imagine a person whose Ori Orisha is Orunmila? Such a person will be wise, intelligent, calm, disciplined. You can find this attributes in most Nigerians scholars, lecturers, teachers, priests......... etc

Imagine a person whose Ori Orisha is Osanyin? Such a person will be compassionate, affectionate, accommodating, loving and caring. You can find this attributes in most Nigerian medical doctors, pharmacists, traditional healers........ etc

Imagine a person whose Ori Orisha is Esu? I reserve my comments

CONCLUSION

So please before you get married, try to find out your partners Ori Orisha. Before you start any business or career, try and consult the Oracle. Before you do anything even naming a child, consult the Oracle.

Thank you for reading, leave a comment

Ori Orisha is the Orisha in charge of your destiny. Everyone has a personal Orisha that is attached to us to help us accomplished our task on earth but the level of attachment differs.

ADVANTAGE OF KNOWING YOUR ORISHA

Most people dont know their Orisha but their are lots and lots of benefits knowing your Orisha. Benefits like riches, wealth, powers, fame, goodluck, protection...... the list is endless.

DISADVANTAGE OF NOT KNOWING YOUR ORISHA

But sometimes if you have a strong connection with your Orisha, your Orisha will come looking for you and if you reject your Orisha call, your Orisha might afflict you with badluck, madness, blindness, deafness, poverty, bareness, unemployment....... etc

FIVE TRUE LIFE TESTIMONIES OF ORISHA DEVOTEES

{1} Infact a client of mine went blind last 4 months because he refuse to answer the call of Orunmila but after Ebo (sacrifice) was offered to Orunmila, he was able to see and I installed Orunmila for him to serve.

{2} I know of a woman who ran mad last year in abroad and she was brought back to Nigeria to serve Olokun and when she started serving Olokun she became sound and healthy.

{3} I know of another woman who was barren because she was an aje (witch). She was using her unborn children for sacrifice in the coven but the husband was unaware until Ifa revealed it and Ebo (sacrifice) was given to the Iyamis (mothers of the night) and she was able to conceive.

{4} I know of a boy who was always heavily sick every 3 weeks and the shocking thing was that he was not a sickle cell patient (SS). He was indeed AA but his poor parents wasted their hard earned money on him buying medicines and paying hospital bills until Ifa was consulted, only for them to find out that their son was indeed an ibiku. Ebo (sacrifice) was offered and the sickness stopped.

{5} I know of a 46 years old beautiful lady who was very successful financially and career wise but any man that propose to her dies tragically. Her last suitor died on her wedding day. Maybe you must have heard about the story? I am not hear to mention names but to give you true life examples of the wrath of the Orishas when you neglect their call.

The shocking part of this was that these people were all Christians, they dont believe in African Tradition Religion neither did they believe in their customs and traditions but you dont have to believe anything before you start feeling something is wrong with you and you start looking for answers.

THREE METHODS OF KNOWING YOUR ORISHA

{1} Divination
{2} Dreams
{3} Dabbling

Thank you for reading, leave a comment

emmanuelbrown26:
wise one pls can u interpret it, bcs am not yoruba some names been mentioned are yoruba names, just interpret it for me, bcs am following ur thread

What do you want me to interpret?

viyon02:
Isese lagba

Ko Tope Omorisha

Enypie:
Oh! That's far

If you are determined and serious, you will not look at the distance. My shrine is at the out skate of Benin City

NOTE: Most powerful shrines are always located at the forest

The - hard - wood - of - the - forest - used - to - make - Osunsun - staff - doesn't - give - juice - while - a - tree - used - to - make - Atori - staff - will - draw - blood.

Cast Ifá for Sakoto on the day he was making a journey to the town of Owa.

Ifá advised Sakoto to make ebo. Sakoto made ebo. As Sakoto was traveling to Owa he met Èsú and gave him a bean cake. Èsú took the cake and changed himself into a woman.

Èsú possing as a woman asked Sakoto for whatever he could give. Sakoto gave the woman a bean cake. Èsú took the cake and changed himself into a small child. Èsú possing as a child asked Sakoto for whatever he could give. Sakoto gave the child a bean cake. On the journey Sakoto gave away three bean cakes. Èsú asked Sakoto where he was going.

Sakoto said he was making the journey to Owa. Èsú told Sakoto the people of Owa had been suffering for a long time without rain. Èsú pointed to a patch of ado (small gordes used to carry medicine) and told Sakoto to go among the ado. Èsú said some of ado would say; "pluck me," and others would remain silent.

Sakoto was instructed to take one of the ado that remained silent and cut off the top. Èsú said as Sakoto approached the entrance to Owa he should lift the ado up over his head and announce he was bringing rain.

Sakoto did as he was instructed and entered the town saying; "People of Owa I bring rain." Immediately it started to rain. The next day the Oba of Owa instructed the town crier to tell the people of Owa he wanted to meet the stranger who said he had brought the rain.

Sakoto was brought to the Oba and the Oba divided all his property and belongings giving half to Sakoto. It was on that day Sakoto received the blessings he had been looking for.

Sakoto started to sing and dance in praise of the Awo, while the Awo praised Ifá, while Ifá praised Olodumare. When Sakoto started to sing, Èsú put a song in his
mouth.

Sakoto sang;

Sàkòtó mo léwà, awo ire dun bo n'ife.

Sàkòtó mo léwà, awo ire dun bo n'ife.

Sakoto is beauty, good divination is sweet to praise.

Sakoto is beauty, good divination is sweet to praise.

NOTE: Ifá says this person is about to go on a journey. Ifá says this person should make ebo so that the journey will bring fame and abundance. Ifá says when this person arrives at their destination they will be able to solve a problem that will bring good fortune.

Ifá says this person should offer bean cakes to Èsú become making the journey. Ifá says when this person arrives at their destination they will have many
benefactors.

Iteams: 4 eiyelé (pigeon), 4 adie (fowl), 1 epo (bottle of palm oil), 1 white plate, 4 eko (corn meal cakes) and 20 naira (money) offered to Ògún and Èsú.

Thank you for reading, leave a comment

HardMirror:
Hehehehehe
He is just trying to hustle my brother. Many gullibles would have sent PMs to him by now.

So you mean a real babalawo should not use the internet when your pastors / imam are using the internet?

I am here to educate your likes. Because most African Traditional Practitioners are not educated that is why there are several misconceptions about African Traditional Religion

InItToWinIt:
I'm interested and have some inquiries but there are many scammer around.

You can come to my shrine at Ovia Forest close to Ovia River Bridge, Udo Road, Edo State, Nigeria and meet with me face to face. I am a real Babalawo

euromilion:
Bros sorry to interrupt you on this,but do you have any strong evidence to prove that these things work?


Thank you for the educations.

Don't be lazy, carry out a simple Ayelala investigation and tell me if my write up was fabricated or not. I will be expecting your Ayelala investigation report and findings

bolt000:
No, I havent.

It is an aware-some experience

bolt000:
Hmmm

Have you had a spiritual bathe before?

Enypie:
I'm sure you're in Ile Ife, coz I heard that's the root of Ifa. Please, reply the mail.

I am not at Ile Ife. My shrine is at Ovia Village close to Ovia River, Udo Road, Edo State, Nigeria

donnffd:
Scam artist...

AYELALA DEITY PRAISES

Praise, praise, praise,

Mother, mother, mother,

The Very mother, the very mother, the very mother.

Hail! Chief of the mothers: the mighty and awesome Queen.

She, who baths in gin like the foreign men,.

She who takes vengeance when the evil – doer has been forgotten,

She, who can never be guilty when she takes action,

May it be so.

Can you swear that I have scam you?

[quote author=moffymichael post=48851822][/quote]Feel free to email me

Enypie:
You studied Ifalogy? I guess that's what it's called.

I am an Ifa Priest

SidL:
First, you are a bit too original not to own a blog, with some google ads. lol!

Second, I have to respect some traditional knowledge, for there are many truths within them. I sense this intuitively. Some deities are well known individuals adapted to the reporting culture, most especially individuals of the Yoruba 'myths.' Still, the problem and power of abiku lies in the general fear of death. How is death a destructive force, when out of it comes life? In fact, there is no death only life, but I know that sounds much better in my head.

I find this write-up fascinating and will keep reading.

Thank you.

You are welcome. I have a blog ~ http://africanativedoctor..com/

Weah96:
Thanks.

You are welcome

Owliver:
babalawos old follow back. I'll probably send you a mail.

I will be expecting your mail

WHO IS AN ABIKU

Abiku is someone, who does not care about their own suffering, they suffer with a smile. Sweetness and bitterness are two extremes that are present at all times. This is the energy of Abiku’s Ori.

When we talk about Abiku we can see that a lot of people like to suffer and they do not care that they are suffering. Their feelings and their activities are always connected with suffering.

ABIKU CONNECTION WITH ORI

If we look at the lives of people critically, we can easily see this. This is a trend for everyone that has Abiku energy. The reality of Abiku is connected to their Ori.

TREAT {HEAL} ABIKU

One of the toughest challenges is how to treat (heal) someone who is born with the energy of Abiku – born to die prematurely (born to experience premature death).

IFA TEACHING ON ABIKU

Ifa considers the individual top priority, using all the knowledge and instruments it deals with making the individuals life good here and now, in this life. Everyone is born with some sort of predestination.

It is not fate because if something is fated, then the individual has no way of affecting that. But when something is predestinated, someone can realize that or not because everyone is responsible for his own life.

NEUTRALIZE THE BAD

In life we have all that which we can call good luck: progress, longevity, health, luck... But good goes hand-in-hand with destructive energy, and if we wish to achieve the good, we have to neutralize the bad.

FOUR TYPES OF DESTRUCTIVE ENERGY

We can classify destructive energy into four basic destructive elements:

{1} Death

{2} Sickness

{3} Failure

{4} Confusion

ABIKU SYNDROME

When we consider a person who has the abiku syndrome, it means that these destructive energies are constantly stalking him and that he is under heavy influence in at least one area by some of these elements.

When everything seems to go well and suddenly it seems as if one of these energies got activated and it gives out the impression of being out of the person’s control.

PARALLEL SPIRITUAL WORLD

People with this energy have been heavily involved in a parallel spiritual world. They have their own group in the parallel world which constantly pulls the person back or make his life here unbearable and make him wish to leave from here sooner.

ENERGY EGBE

This phenomenon is in Ifa treated with using the energy Egbe – the energy of a spiritual society, with which it is necessary to stop excessive embroidery, pacts and similar connections, so that someone could live a good life.

A person with this energy is not treated as problematical but is understood and treated to maintain the positive elements of this energy. In fact, almost everyone who has this energy present, probably has an exceptional talent and capabilities which he could, with the right treatment, develop better than other people.

PRESERVED KNOWLEDGE

This preserved knowledge can contribute a lot in the process of education, as well as treating people. People with this syndrome often go to doctors but that kind of treatment does not help and in a different extreme situation someone with that energy can live through and recover when it is no longer expected.

In order to understand at least a little about this energy, we must first look into the concept of a human being and how he is understood by Ifa as well as other spiritual practices.

ORI

The time concept of life starts with the concept of a human being in his Ori. Ori is symbolized by our head and is at the same time a symbol of our fate.

What is important for fate is our place in life, the cycle of life of this moment; another thing that is important, is the question of how to discover our own time.

Ori is the essence of a human being, Ori is the guide and guardian of our life with one specialty – Ori has been with us since before we were even born, he follows us through our whole lives until death and beyond.

Consequently, all our accidents, mishapes we encounter, are all reflections of our Ori. We can consider Ori as the source of everything, the foundation of everything we experience in life.

It is the energy that motivates us at everything; it is responsible for our dynamic energy, for our achievements, our mistakes, our consistency, and all our emotional momenta.

TYPES OF ORI

There are two types of Ori, namely;

{1} Ori Ire – good fate, good Ori
{2} Ori Buruku – bad fate, bad Ori

This is all very visible in our life. We can recognize the people who have good luck and certain people with a bad luck or negative fate.

ORI FULLY EXPLAINED

For us to understand the energy of Abiku it is important to understand the basics of Ori and the concept of fate. If we wish to understand why one child in a family has a positive attitude, while its siblings have a negative approach, we must understand Ori.

If we wish to understand why in a certain life period of a certain person an accident, a negative turn in life occured, we must understand what Ori stands for.

Ori is an individual choice of a human life. Everybody has the right to own choice, be it bad or good, from experience or without, with risk or without it.

Sadly, that same Ori can turn against us. In fact, our most vital energy is what can let us down when we need it the most. When we work for ourselves, it is actually our intelligence that can fail us.

Our life resources are also our experiences, our personal security and self-confidence – all the resources we need in order to survive. All this can collapse.

That leads us to destruction, to negative experiences. Accidents happen because of this; we make wrong decisions, we get angry for no reason or we fall into a deep depression. We can regard this as failure of our Ori in a certain cycle of life.

This is beyond the concept of any religion. This is the concept of a human being. Ori is the nature of a human being, the power of fate. Ori is the personal guardian responsible for all our noble deeds, our vitality, our achievements and for our failures. It is our essence.

Ori is the principle that serves the basic human needs in order to have a worthy life. The basic needs are: common sense, knowing our own restrictions, responsibility and fear.

Fear is also needed because if we did not have it, we would go beyond our restrictions. Every time we go beyond our limitations, we expose ourselves to greater risks.

When people with this kind of energy expose themselves to extreme risks, it often leaves them with irreversible damage. That is when we tend to say: “This was his destiny“.

However, fate is actually only an aftermath of irresponsibility towards oneself. Experiences that follow usually are not satisfying. Our Ori is responsible for all the energies that are needed in order for us to protect our lives, to ensure our survival and the possibility of another life.

But our Ori is also responsible for all the energies that lead us to our deaths. If we do not use all our natural resources with adding positive things into our lives, we can encounter a large number of negative experiences.

The paradox of life is that a lot of people actually do not even care whether they take risks, they do not care if they are protected or not, and that they are actually digging their own graves.

ABIKU ORI

Abiku’s Ori is a very increased energy that causes Abiku to have an extremely intuitive personality, to be a person with an exceptionally high intuition, high intelligence, and strong trust.

And Abiku is always well aware that anything there is too much of can become negative. All positive energies can become negative if we do not find a point of balance, harmony.

ABIKU ENERGY

Learning about Abiku energies presents a great challenge on how to understand and harmonize these energies. If we have Abiku children or relatives it is a challenge to understand these energies and find the best way to restrict them within these energies or put them in some sort of at least minimal balance.

It is a fact that some people come to this world with a positive Ori and some with a negative one. To put it more clearly, Ori means that when we show the door to someone and say to him: “there is the door”, the person turns and goes in the opposite direction.

There are many people like this. They see the path, they see the opened door but they go in the opposite direction. This does not belong to any mythology, it is the plain reality.

This is all that we try to achieve with the Abiku phenomenon – to soften the tough, problematic, hard (heavy) Ori so that someone would become less stubborn, loose passion for provoking death or being exposed to danger.

Our Ori is the foundation of everything in life, because the source of everything in life is formed since from the beginning. When we accept our Ori, our fate is somehow decided.

There are many resources that can help us change what is negative into positive. A human being can be completely renewed. We do that with the phenomenon of Egbe, Abiku and Ibeji.

A child that is not a “radical” Abiku is born normally after 9 months of pregnancy. If it belongs to the “real” Abikus which do not want to be born, it will be born before time, before the end of normal pregnancy (after 6-8 months).

After the birth of the child many things start happening; the forming of its character, its personality. In this period of growth the child recognizes the people who love it and reject it.

But it begins to understand the definition of its life. It begins to distance itself from people and begins to fear the life. When we look at a person within our family or among our friends we sometimes fear for him.

SIX QUESTIONS OF ABIKU

{1} what is their life going to be like in the future?

{2} Will this person even live long? We know people who get ill from different diseases every six months and it is normal that we ask ourselves this question at that time.

{3} What is that thing, which makes some people get ill over and over again while others do not?

{4} Why do some people like risking and yet others never want to risk anything in their life?

{5} What is it that leads people into tragic experiences on special dates or in special cycles in life (just before graduation, marriage, on honeymoon)?

{6} Why in this period and not in another?

All this is what creates the universe of Abiku.

If we go back to pregnancy and birth: some experiences of spontaneous abortion, premature death, constant illnesses or mothers decision to make an abortion – these are all actions that only Abiku can afford.

EMERE

There are Abiku actions that are called Emere. Emere is a child with a hidden behavior: at times very stubborn, rebellious, disobedient, with a passion for accidents, bold, constantly provocative, takes risks, a child who loves revenge, often gets ill (always with a high temperature or hypothermia), often cries without reason, always talks with itself, plays alone or simply does not want to play with other children.

Sometimes Emere creates a stage for himself and also plays all the roles himself. Those who have this sort of energy often talk to their imaginary friends, complain to them and fight with them.

Such manifestations are possible. When they reach the school age most of the time they do not have a traditional way of life. They stand out of the traditional system.

That is why we say they are stubborn, rebellious. It is not true, however, that they are rebellious only out of malice because Abiku loves to be different than his peers.

POSITIVE CHARACTERISTICS OF ABIKU

At the same time Abiku presents a set of many positive characteristics. We need to understand the following: What counts is not what we have, but what we make with what we have.

That is the problem of Abiku. Those who have this energy, which we consider supernatural, need a spiritual grip so that they could turn this energy to their own advantage.

Abiku is highly intuitive and the question is how to prevent him from using this intuition for self-destruction? When someone has too much energy, too much power, it is not good because he comes to the point when he does not know what to do with all these resources.

ABIKU UNIVERSE

There exists a society of Abiku, the universe of Abiku actually. One of the most dangerous Abiku aspects is the one that Abikus are always highly connected with the spiritual world.

They are in the visible and invisible world at the same time. They live in both these worlds at the same time. They have nightmares, some always sleep with their eyes open, they can sleepwalk, can go to the kitchen in the middle of the night to drink water... etc.

At night Abiku can manifest itself in a way similar to a dream but in their being they do not dream anymore, they actually travel into another world where they meet their friends. Sometimes when they return into this world, they remember this when they wake up but they also often do not.

Sometimes they have many confused information about what happens to them at night. But that actually are not dreams but rather Abiku transformations because Abiku always lives a parallel life.

Sometimes they wake up on the other side of the bed, sometimes they even keep falling off the bed. Abiku is in both worlds at all times. Just like children, adult Abikus can also wet their bed.

There are many nightly and daily manifestations, that is why we call them Emere which means supernatural relationship – simultaneous communicating with the visible and invisible worlds.

That is a positive peculiarity in a being although there are always difficulties about what Abiku does with his energy. If we do not support Abiku with enough energy, with a resource of knowledge big enough, it can come to the abuse of his abilities.

EGBE PHENOMENON

That is why we try our best to understand the Abikus. There exist two groups of Abiku and they are both members of Egbe because Abiku is the physical aspect of the Egbe phenomenon.

People who are born with tendency towards fear, challenges, supernatural energies, mysterious energies, which have a mysterious, different relation towards the world, some sort of mysterious forms of life are not like that because they are trying to hide something but are like that because of everything that is happening in their lives.

A group of this kind of people form a society called Egbe. Abikus always have some sort of agreement with their families. Some of them have a pact so strong that they actually already have a date set for their death, the leaving from this world and returning to the universe of Egbe.

ABIKU DEATH

If we look at a circle of our friends when some have died, especially if they died young, we will see that a tragic death is in question; sometimes the reason for it is also complete nonsense, stupidity or it is illogical. Somehow they left this world too easily.

Sometimes they do not die but live with the consequences of the moment that should have taken them to the other world.

Abikus very often tend to have signs on their bodies and it is common that children like this are born with a lot of birthmarks on their bodies. Some get the marks on their bodies only after an accident has occured.

Abiku experiences periods where negative experiences are more intensive. In most cases this happens during important periods of an Abiku’s life.

Imagine that someone dies the night before his wedding, graduation, moving into a new house, on some important date. All this happens with the intention to prevent happiness in the life of the Abiku and all the people around him. Abiku’s age is a very decisive factor.

BEFORE ABIKU BIRTH

Before the Abiku is even born, he accepts his fate or chooses it. Before he is born he somehow separates himself from his family that is somewhere else, in another universe.

Abikus have a pact, an agreement with their families, that they will in a certain period bring suffering into the lives of their parents in the visible world, have an accident, fall ill, disappoint them, commit suicide or die from some disease.

EGBE {SPIRITUAL FRIENDS}

At the same time they have an agreement to be in constant contact with the spiritual friends in their families. Egbe is a society of spiritual friends and the Abikus are always in their debt.

HOW TO KNOW ABIKU

But only those who do not care about life can be Abikus. Abikus can wake up in the morning and say: “Today, I am not leaving the house”. This way they deny themselves the possibility of life.

Abikus are only those who deny themselves the possibility of life. Imagine someone who punishes himself, who condemns himself, who says “no” before he even heard the end of the sentence, will not do it, even though he knows that it would bring him joy, happiness and satisfaction.

He accuses himself and condemns himself. Abiku is capable of this. They deny themselves the right for joy and happiness. He is capable of destroying anything that is good and if he does not have a problem, he creates one.

If there is no unpleasant situation, he will create one. When something good is happening, like a celebration, he will prevent it or avoid it. Abikus tends to be revengefull. If someone loves to revenge, likes to make fun of it. It is different from a mere joke, it is cynicism.

All of these are possible forms of Abiku, the Abiku energy manifests itself this way. That is how we spot them; and it is important that we cut their roots by changing their energy, that we cut the pact before it is too late.

Fact is that parents can devote time to an Abiku while still a small child, but when he grows up with all his abilities that are not used correctly he will be regarded as problematic.

People do not have the knowledge to understand and to point the right direction to someone who has this energy.

WORDS OF WISDOM FROM BABALAWOS NAIRALAND

Every one of us has a parallel life in the spiritual world. Our spiritual friends have a decisive impact on our lives, positive or negative. They affect our good and bad behavior, make it easier for us when certain difficulties occur and prevent us from falling into new ones.

We work together with these spiritual friends so that we are balanced with ourselves and with the energy that leads us and has an impact on our lives. These two worlds are strongly entwined with one another. Each of them has an impact on the other.

If someone wants to be happy in the visible world, he must be in balance with his friends from the spiritual world. Without that, he cannot be happy. In life, many logical things you talk about do not bring any results because a tree can only stand if its roots are deep enough.

A human can survive only because he has spiritual energy that supports him, that maintains his time. That is why each and every one of us must discover his spiritual energy, care for it, support it and nurture it.

Thank you for reading, leave a comment

FOLYKAZE:
Is Sango not destructive too?

All women are aje by nature because they have Odu inside of them and that is why women can not be initiated to become a Babalawo

Babalawo respect women alot because of this and also because of the potency of women menstrual blood which can render charms powerless and useless

All Orisa has their destructive and good side. Sango has his destructive and good side too just like Ogun. You can read my post about Ogun. When I have time, I write a post about Sango

FOLYKAZE:
There is this question I will like to ask

If Odu is Eleye and wife of Orunmila, why do Babalawo see Eleye as a very bad force?

Because of it destructive power

Weah96:
A good or bad one? Not every plant or mushroom has beneficial effects. Some are accompanied by devastating altered states.

Positive and negative balance in Ifa is known as the right and left hand path of Ifa. The right hand omo otun meaning hand of good fortune and left hand omo osi meaning hand of protection

I am a good babalawo and I am using my knowledge to help humanity

HCpaul:
This is very interesting. I once learnt about this but later stopped. I was once close to a neighbor like that who was a babalawo and he claimed to have one.

I want to know more about this Africanus powellite and claimed power.

You can go through my write ups on this forum, you will be educated about African Tradition Religion after going through them

Enypie:
How do you know all this stuffs?

Because I am a babalawo

Ifa staffs usually have one bird and of course the inverted agogo bells. However, they are in effect the same thing. The sixteen birds surrounding the one bird is obviously a reference to the itan of when Orunmila entered the town of the aje (witches).

There is a strong connection between Osanyin and Orunmila and also to Ogun, for the Opa Osun is made out of iron. Ogun lives in the forest, hence his connection to Osanyin.

Osanyin's herbs have the power to neutralize the Ajogun (negative forces) but it was Orunmila with the help of Esu who actually confronted the Eleiye.

Both staffs represent the triumph of consciousness (Ori) over the forces of illness and destruction.

Osun is the male aspect of Oshun, the spirit of the river. The Osun is a staff that is traditionally only given to awo who have Odu pot. The staff represents "oso" - the ability to astral travel.

The bird on the Osun is not a chicken it is a vulture, representing the ase of Oshun. It is not given with warriors in traditional Ifa. Odu Ifa says that oso comes to women via their menstrual cycle as a birth right passed from mother to daughter.

Ifa says that men can develop the ability of oso as a consequence of receiving Ifa initiation. Men are presented to Odu during Tefa. Being presented to Odu during Tefa gives men the ability to be mediums for female Orisa (among other things).

Being possessed by a female Orisa gives a man the ability to astral travel. When a man is in the astral realm he is in the land of the Mothers and to go to the land of the Mothers is challenging as a man, so Ifa teaches that a male awo goes to the land of the Mothers disguised as a female bird.

That is the reason why when a male awo enters igbodu he wears a mariwo ede and beads dangling from his knee. This is the disguise of being a bird. After that, the Ifa iyawo places his left foot on the osun staff.

The left foot is our connection to our ancestors. This process guides the male into the land of the Mothers through the ase in the staff and has the function of maintaining the male awo's state of possession as a female.

This state of possession protects the Ori of the man who is experiencing the land of the Mothers. Experiencing possession by female ase balances the Ori of the male awo transforming that awo into a man of wisdom.

In addition, in order to effectively divine for others you have to experience empathy with your client. Awo do this for female clients by going into possession with female ase. This is an often overlooked symbiosis of Orunmila and Osanyin.

In Odu Irete Owonran (Irete Olota) is the itan (story) of Orunmila walking into the village of Iyaami (astral realm) protected because he also had a bird (on his staff).

The Iyaami are also known as owners of birds – eleiye. The symbolism of the bird is of the ability to astral travel, a power given to women by Olodumare.

Orunmila goes to look for the secret of Iyami in Ota (Iyami town). He makes ebo of a white canvas sack, a white pigeon and a calabash, which signify, “I have a bird too, don’t fight me.”

He arrives at the market on Ota. The mothers say, "Ha! the soup is here" – the one they want to eat has arrived. But Esu, who resides in light and dark and thus knows everything, has given up their secrets to Orunmila.

He tells them, Orunmila is more powerful than all of you combined; he has his bird, bring him yours (submit to his power). They bring their birds but they are very angry that Orunmila is about to reveal their secret.

Orunmila makes ebo of ekujebu, a large and very hard grain (which birds can’t eat) and a chicken “opipi,” which is a chicken that can’t fly. The Iyami wish to attack Orunmila but they can’t because of the ebo which is a secret message that says:

The brutal Aje cannot eat ekujebu

You can’t hunt me down

Disheveled chicken with clipped wings

Can’t fly up to the roof

You are unable to bring me death

Ase

This is how Orunmila obtained the secret of the Iyaami. The Osun staff is fortified in a couple of ways, one is with the elements of the ebo in the above verse.

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orisa37:
Thanks for your admonition.

You are welcome

orisa37:
Osanyin, The one legged spirit is Demon of Darkness in the group of Lucifer. Born Again Spirits are much more than mere Initiation. You get initiated into a Cult within a Circumference. God owns the Circumference within which are many Cults. So you get initiated into a Cult but Born Again into the Circumference. God is Peace.This includes Patience, Perseverance, Endurance and Humility. Humility is "Iwapele". Humility incorporates Prayers and Prayers is the Incantations of The Righteous to obtain Good Results from God. The Book of John 16:24 gives a simple Instructions to ask for anything in the Name of Jesus. This is Prayer, incantation to get whatever herbs you require to cure whatever ailments. Thanks for explaining thus far but we must find the usefulness of all these in modern lights.

Learn to respect other people's religion. To equate Osanyin to a demon is an insult to African Tradition Religion. We serve an ALMIGHTY GOD "ELEDUMARE" whose unlimited powers flow through the Orisas to sustain life and Osanyin is one of them. Your so called god or jesus to some people is a demon, don't forget about that. Learn to respect other people's religion!

Spirit Osanyin

forest sprite of the Gods

Dance bell of power

messenger of heaven

bows down for father

evil penis with blade to cut

evil vagina

medicine rubbed

visible and invisible

body of palm tree

bearing thorns from the beginning

one-legged man running faster

than two-legged men

evil forest

who knows no master

O, forest who collects the debts of men

Ase

Osanyin's name is linked with the sound of the agogo gong (dance bell of power), which is linked with a leaf, agogo igun (vulture's beak - the vulture is a symbol for the Aje), used to turn away evil.

The sound of the agogo communicates immediate aural pleasure to Aje - the witches, better referred to as awon iya wa (our mothers), “Iyaami” (my mother, Spirit Bird) or “eleiye”(owners of birds) - calming there destructive powers.

In Odu Ogbe'Fun, it is prescribed for anyone "born" of this sign, to hang chimes by their beds for basically the same reason.

Messenger of heaven like Esu (he dances on one leg and links this world to the other)

evil penis with blade to cut

evil vagina, medicine rubbed

(Osanyin can cure sickness of a sexual nature)

visible and invisible

(like the Aje, he has the power of astral travel)

body of palm tree

bearing thorns from the beginning

(the palm tree is sacred to Ifa. He is powerful and not to be messed with)

one-legged man running faster than two-legged men

(redemption)

Here we get into the story of how Osanyin was crippled.

There was once a talented diviner who couldn't find work. Worried about feeding his family, he went to Osanyin, who because of his extraordinary talents had gained wide fame.

Osanyin was hogging all the work. The diviner pleaded with Osanyin to share some work but Osanyin told him to take a hike. On the way home, diviner ran into Esu, who asked him why the sad face.

The diviner told Esu what had happened, so Esu caused Osanyin's house to collapse on top of him. From then on, Osanyin has needed a diviner to collect his leaves for him.

He further suffered (the loss of voice) when he arrogantly refused to follow Orunmila's advice. In Osanyin we have a warning against arrogant behavior.

The “moral of the story,” is that Osanyin admitted and learned from his mistakes, redeemed himself (iwa pele), let go of ego and was re-born (the whole point of initiation).

So now he is stronger than before (one-legged man running faster than two-legged men).

Some interpret the Osun (staff) as a symbol for Osanyin who in the above itan (story) becomes arrogant and learns humility by losing an eye an arm and a leg.

The pole represents Osanyin with one eye one arm and one leg or Osanyin after he has learned the lesson of humility (however, in odu there are references to Osanyin without the deformities, so perhaps different incarnations).

In this story is the idea of knowledge of herbs coupled with humility leading to altered states that include astral travel. It is also symbolic of the idea that astral travel is a function of right brain activity or half the body.

Ifa symbolism more often than not contains several layers of meaning. In addition, the reference to the diviner and Osanyin working together is another reminder of the symbiotic relationship between Osanyin and Orunmila.

O, forest who collects the debts of men

This last line refers to the fact that we must ask permission and pay tribute when we enter the forest to collect foliage. "Evil forest" simply reminds us that the forest can be a dangerous place.

The iron beak of the bird (igun-vulture) and agogo bells of the Opa Osun have deep meaning. The iron beak represents the herb "vulture's beak," which drives away the Ajoogun and the Aje, the conquering by Orunmila of the Aje.

The bells and the bell like cones of the Opa Osun represent leaves; a magically healing leaf of iron, which brings us to another story of how bells protect (in addition to their sound pleasing the mothers).

All the Orisa were afraid of the power of the mothers. They begged Orunmila to protect them since it is remembered that Esu found out the mother's secrets and told Orunmila.

So, Orunmila consulted Ifa and made the prescribed offering (this is the medicine inserted in the cones or inverted agogo bells of the opa osun): the leaves of ojushaju, oyoyo, aanu, and agogo igun, some honey, a parrot feather, ofun and camwood.

the oyoyo leaf certifies that the witches are pleased (yonu); ojushaju that they respect (shaju) him; aanu that they will take pity (shaanu) on him; and agogo igun so that everything he asks for by means of a bell (agogo) shall be obtained.

If you know the Odu that incarnates the Opa Osun, then you (awo) can activate the ase of the herbs by simply putting it together. For example, after you summon Osanyin and state your intent, you would start with a herb, say: oyoyo, pray over it saying, "ewe oyoyo, oyoyo'nu may you please the Aje" or whatever.

There is a deep connection between the Opa Osun and the mind or Ori of the initiate. Some have these materials rubbed into small incisions in the top of the head at initiation.

If you mark Okanran Oturupon on your opon (or on a tree, at the base of a tree in the dirt, etc.) and then chant the oriki Osanyin, you can connect with the ase to communicate with plants.

They will tell you what they are used for and the plants in your neighborhood will identify themselves. Before picking we say, "Osanyin eboda." It is custom to leave some sort of payment.

Besides his powers of healing and clairvoyance, Osanyin has the power, through his staff (opa), to neutralize the ajoogun and the Aje’. There are different types of staffs.

Opa Osun are Osanyin staffs and are big staffs with 16 small birds encircling one larger bird.

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OVIA RIVER HISTORY

Ovia was a beautiful woman transformed to the name Ovia River, the largest river in the kingdom of Benin. She is worshiped in many communities but women are not allowed to enter her sacred groves.

OVIA FESTIVAL

At the time of Ovia festival most of the men in the community go into seclusion in the groves around the shrine for periods varying from a week to three months.

They are completely masked and in every second day throughout the festival the spirits emerge to dance in the village or in the town.

Each spirit wears a suit of cotton with long sleeves which come down to cover the hands.

Over this are draped two single circlets of fresh young palm leaves - Omen or palm fronds suspended from the waist and the shoulders.

Round the ankles each dancer wears anklets and sometimes also anklets consisting of small brass clapper - bells Eroro or pellets bells Ighenghan.

On the head the spirit wears a skull-cap of bark-cloth into which a framework of soft sticks is pegged.

Into these sticks are inserted a vast number of feathers - red parrot feathers and larger black and white feathers.

In the centre of the headdress a mirror is tied from the front edges of which hangs a string net-work veil which effectively conceals the face of the wearer.

From the back hangs a long, wide strip of a scarlet clothes known as ododo and from a loop of cord at the front of two stick, clappers are hanging.

With these clappers the masqueraders beat out the rhythm of their dances.

The Ikpasa sticks and the anklets are the only musical instruments that are allowed during the festival.

The masqueraders are said to represents the spirits of past worshippers and each impersonates his most patrlineal ancestor.

The spirits are believed to be on the threshold between the actual visible world in which men live and the sacred world.

OVIA PROHIBITIONS

{1} During the Ovia Festival, certain prohibitions must be observed by the whole community or by particular section of it. The most important prohibition applying to the community is the ban on sexual relations for all residents.

{2} Another general prohibition forbids quarreling.

{3} Some regulations apply only to the men in seclusion

{4} The most important of which is the ban on washing and shaving

{5} Women are forbidden to touch the masqueraders or join in their dances or songs or to sing any other tune than the one it is their duty to sing during the festival

{6} They are also forbidden to see any of the men’s activities at night when the voice of bull roarer sounds. When the women hear the sound of the bull roarer, they have to stay indoors.

OVIA RITES

When the spirit-Erinmwi come out to dance, they enter it in certain order. The Oyo arrived first, followed by the Igbe and finally by the Edion, accompanied by a junior Oyo carrying and ukhure stick rattle.

The senior priest is the last to arrive. He takes his place on the verandah of the house before which the dancing is to take place.

The Oyo, Igbe and Edion line up in front of him with the junior priest in the centre, holding the Ukhure.

The priests salute each other and the senior one then makes an offering of kola nuts and water at the foot of the Ukhure.

This rite is said to make the ground and the community cools, so that the dancers will not fall down.

After this, the masquerades arrange themselves in a circle to begin the dancing.

OVIA DANCE

The first dance is said to be for the collective ancestors and is performed in front of their oguaedion- ancestral hall.

The second dance is for the senior priest, the third for the junior priest and the fourth for the women. All other dances are regarded as being for the community at large.

The dances are usually intricate and vigorous. They are accompanied by the beating of Ikpasa sticks clappers and by songs. Occasionally, the dancers stamp their feet on the ground.

The final stage of the dancing is the obodo in which individually and in reversed order of seniority perform a kind of acrobatics, twirling in the air with both feet off the, ground, turning over violently with hands and feet resting on ‘the ground, and in some cases, walking on the hands.

Between the dances, the women of the community sing their own special songs appropriate to the occasion.

All these songs are closely concerned with the festival. They must all be sung to a single tune, the use of which is forbidden on any other occasion.

A larger number of the songs refer to the exploits and appearances of the men in their role.

Further, there are songs which express the dependence of the women upon the men or the importance of co operations between the sexes for the successful prosecution of the festival.

At the end of the dancing, the spirit disperses and wanders round the community, stopping in front of some of the houses to demand gifts.

In return for these gifts they grant requests for blessings and curses.

Curses and blessings secured from Ovia at the time of a festival are held to be more effective than at any other time.

At the end of the festival, the women throw cloths over their heads at a performance of the acrobatic obodo dance.

Thus the return of the men to the real world is believed to be ensured.

The women are taken to the groves where they are made to underline curses upon those who seek to harm members of the community by physical or supernatural means.

The festival is then brought to an end by a rite of reconciliation between the sexes.

When the festival is over, the villagers perform the Agbala dance to the accompaniment of four agbala drums and four egogo bells.

OVIA SACREDNESS

According to expert researchers, the sacredness of an Ovia festival can be seen in terms of social relations.

It expresses the solidarity of the community as a whole, against other communities, and against individuals within and outside it, who seek to harm its members.

It expresses the dichotomy between the sexes, at the same time as it underlines the necessity for co-operation between them for the perpetuation of the group. It reinforces the authority of the old men over the young.

In this regard, Ekpo Ugo reinforces its solidarity against forces that threaten it and denotes Edion- Ebo-senior doctors while the sacredness of Ovia Masquerades - Ekpo Ovia has similarity also linked up with the kingdom at large through the mythology of the masks.

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dalaman:
Madness and dangerous superstition. We need to emancipate ourselves from mental slavery.

You can call it madness and dangerous superstition but it is real. I hope my post was educating?

futurerex:
I wants to play bet9ja how faa?

Orí san mi. Orí san mi. Orí san igede. Orí san igede.

Orí otan san mi ki nni owo lowo. Orí otan san mi ki

nbimo le mio. Orí oto san mi ki nni aya. Orí oto san

mi ki nkole mole. Orí san mi o. Orí san mi o. Orí san

mi o. Oloma ajiki, ìwá ni mope.

Ase

There are different Ebo (Sacrifices) and charms for gamblers but your Ori will determine if Ebo (Sacrifices) and charms will work for you or not.

I know of a man who built houses and bought cars from gambling because his Ori allowed it

joke joke joke..

Witchcraft is no joke