African Traditional Religion : Odu Ifa discussion

Michelly

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Yes indeed, I believe in Odu Ifa
We are fruit of the diaspora and I am happy to recover the true knowledge of our ancestors, we are an extended family, extendedby several countries around the world and, increasingly, our ancestry assuming that there is nothing to be due to any otherculture or belief.
We overcame slavery and we are winning more and more cultural segregation, this is just beautiful!

Òwónrin Meji is the odu Esu takes his ase / power

Òfún Owonrin

Seeing Orí òrùlé ni rin
Gbaragada, gbàràgàdà, gbaragada
The DIFA fun Ìpilèşè
TII Baba himself Ìlékè
Won nii ko RUBO
Gbébô O, O RUBO
Nje Bí ò ba sí Ìpilèşè
Emi wool ba fi Ìlékè you?

It is difficult to walk on a roof
With wanton recklessness
That was the message of Ifa to Ìpilèşè (Foundation)
The father of Ìlékè
He was advised to offer Ebo
he obeyed
Note, no Ìpilèşè (foundation)
That serves Ìlékè (building)?

Our foundations must never be forgotten. That goes for the old and the New Afrikan grounds. In the end, I must get the support of thedivinity itself.

My blog today:
Odu Ifa predictions about the situation Greece

ileaxecontatos.blogspot.com
 

candeesweet

going above and beyond
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EjiOgbe - the expansion of light from source outward. Movement without opposition. "I'm not skeered" (no resistance). For the client, basically this odu in ire means that the person is in alignment with destiny. So then the only thing they need to worry about is getting off track. Good character is key. In ibi, the client is a victim of his/her own arrogance.

there-is-no-place-on-earth-i-can-go-where-I-will-not-meet-happiness cast Ifa for Odunku'n (sweet potato) on the day he was going to make the journey from the land of Ishu (yam) and Agbado' (corn). Ifa advised Odunkun to make ebo so his life would be sweeter than Isu and Agbado. Isu and Agbado were tasted by the people of earth and they weren't as sweet as Odunkun. It was on that day that Odunkun danced and sang for joy saying he would do the ebo over and over again. Ifa advised there was no value in repeating the ebo. Odunkun sang and danced in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Odunkun started to sing, Esu put a song in Odunkun's mouth. Odunkun started singing;

Aye' Senren ti dun, odun ju oyin lo.
Aye' Senren ti dun, odun ju oyin lo.
Orisa je aye mi o dun, Alayun Gbalayun
Orisa je aye mi o dun, Alayun Gbalayun

Sweet Potato Life, sweeter than honey
Sweet Potato Life, sweeter than honey
Immortals, let my life be sweet, o Alayun Gbalayun
Immortals, let my life be sweet, o Alayun Gbalayun

Ifa says this person is about to go on a journey. Ifa says this person is will receive blessings of ire (long life, abundance, children). Ifa says this person will be succesful. This person should eat sweet potatoes as medicine for good fortune.

(from DAFA by Awo Falokun)
The odus that I post here come from diverse sources, some in books, some from friends, and some from my godparents. sometimes i note from where i got them, sometimes i don't. I don't feel it is necessary, really, as odu are an oral corpus and belong to no one. But i will post the origin if I think it is a good book, such as the one above.

aboru aboye,

dino
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O

Onile

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Aboru boye! Sorry I am not antagonizing your message but just want to share idea, the part of sweet potato ; the person SHOULD NOT eat sweet potato because it is made a taboo for anyone whom ejiogbe born or divined for.
 
M

Micjelly

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Really important that we learn together about Odu
take this opportunity to share my blog:

ileaxecontatos.blogspot.com.br

Wisdom Odu Ifa in the diaspora

ire the
 

omilade

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Today I started reading this thread, I am enjoying reading it , while being educated. Thanks to all who contributed. Please forgive me if I click like on something written years ago. Thanks
 
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kaysee

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please i have searched far and wide for the verses of odu irete osa, can anyone help?
 

Fagunda

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Irete'Sa (Arotesa) determination leads to abundance or stubborness leads to mental instability. "Ire te" means to create, bring or press good fortune. Irete is the odu of mother earth who blesses us. The "Mothers" speak in this Odu. Osa - "oosa" means lagoon or in this case spirit of the lagoon. a lagoon is a place od stillness and tranquiltiy. Osa is Oya's Odu. Oya being the Spirit of the Wind, denoting rapid change, hurricanes, tornadoes as the destructive element of nature for we must destroy existing structures in order to create new ones, such as to rebirth ourselves with a new consciousness. It seems contradictory that Oya who brings rapid change would be associated with the lagoon, right? But the deal is the lagoon is like the eye of the hurricane. When things are chaotic, it is the ability to remain calm that leads to succesful journey. This odu speaks of the need for prior planning regarding a dispute in the person's community. Fighting and disputes are a prominent feature in this odu. Speaks of danger of death, but Obatala can help with proper ebo or client might need initiation into Obatala cult. Speaks of client being stuck in some sort of situation and finding it difficult to find a way out. Again, ebo to Obatala, Ebo for affluence. Says, “An ounce of prevention is better than a ton of cure.”
Irete osa is the ability to maintain stability and inner certainty in the face of radical and frequently unexpected change.
“ONE WHO GUARDS AGAINST MUTINY IS NOT A COWARD, THE BEES WENT AWAY BUT LEFT THEIR HOUSE ALONE, THE SOLDIER ANTS WENT AWAY ¬AND LEFT THEIR HOUSE ALONE” CAST IFA FOR THE PEOPLE OF EARTH AND HEAVEN ON THE DAY THAT THEY WERE PREPARING TO MAKE WAR AGAINST EACH OTHER. BOTH GROUPS WERE TOLD TO OFFER ONE CALABASH OF HONEY, ONE CALABASH OF EKO MIXED WITH COLD WATER. THE PEOPLE OF HEAVEN MADE EBO, THE PEOPLE OF EARTH DID NOT. THE PEOPLE OF EARTH WENT ON TO FIGHT A BATTLE WITH THE PEOPLE OF HEAVEN, BUT AS SOON AS THEY ARRIVED AT THE GATEWAY TO HEAVEN, THEY MET A CALABASH OF MIXED HONEY AND EKO. THE PEOPLE OF EARTH DRANK FROM THE CALABASH AND DIED. THE PEOPLE FROM HEAVEN WALKEDTO THE GATE AND DISCOVERED THE BODIES OF THE PEOPLE FROM EARTH. THEY HIT SEVEN BODIES WITH A STICK FROM THE FOUR ANGLES OF THEIR HUT. THEY COMMANDED THE SEVEN BODIES TO CARRY ALL THE REST OF THE PEOPLE AWAY FROM THE GATE. THE PEOPLE OF HEAVEN SANG:“WE DRINK HONEY, AND CANNOT FIGHT THE PEOPLE IN HEAVEN, “WE DRINK HONEY, ALL THE LAZY FOLKS ARE FIGHTING THEMSELVES, “WE DRINK HONEY, AND CANNOT FIGHT THE PEOPLE IN HEAVEN, “WE DRINK HONEY.“ TO THIS DAY THE PEOPLE OF EARTH CARRY THEIR DEAD HERE AND THERE. “THE DEAD ARE CARRYING THE DEAD. “THE PEOPLE OF EARTH CAN FIGHT EACH OTHER BUT THEY CANNOT FIGHT AGAINST THE PEOPLE OF HEAVEN.”
ase

Irete Osa A difa fun Aduroja-Abayako
Won ni kiowa rubo kiobaa le se te awon ota re
Ebo: Agbo kan, akuko, adiye kan ati egbaa mokanla owo
O gbo o ru
Won ni: Aduroja-Abayako a se te awon ota re
ase
Irete-Osa was cast for Aduroja-Abayako, on the day that he was about to meet his enemies.They told him to come and sacrifice,
in order to be able to conquer his enemies.The sacrifice was a ram, a rooster,and 22,000 cowries.
He listened and made the sacrifice.
They said that Aduroja-Abayako would conquer his enemies.
Ebo: 1 ram, 1 rooster, and some money.
Ase
 

Fagunda

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Really important that we learn together about Odu
take this opportunity to share my blog:

ileaxecontatos.blogspot.com.br

Wisdom Odu Ifa in the diaspora

ire the
axe. there are significant differences in interpretation of Odu verses between "traditional" and diaspora. I suggest folks look at both and feel for themselves.
 

Fagunda

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Aboru boye! Sorry I am not antagonizing your message but just want to share idea, the part of sweet potato ; the person SHOULD NOT eat sweet potato because it is made a taboo for anyone whom ejiogbe born or divined for.
Well that might be how it would be seen in diaspora, but traditionally, there are different types of taboos. there are (food) taboos that are for medical reasons, etc. and there are taboos that are related to one's Orisa. some foods that we give to our orisa are foods that resonate with that orisa. so if we are an initiate and we eat that food it could cause altered state, what we call possession. so we would eat that food if we wanted a boost to go into possession. In this case, the ebo (sacrifice) to eat sweet potato is for the person who came for divination who most likely is not an initiate or born from this odu so the taboo is not in effect. If they were, then the idea is for them to eat the sweet potato in order to assist in them beying touched by the consciousness of eji ogbe. what you are talking about is something completely different. Odu dont lie.
 

Fagunda

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Hi, Ola , prazer em conhecer a todos

Eu vivo em São Paulo - Brazil
Aqui país muito místico e que segue as determinações de IFA, os negros e os brancos respeitam a tradição yoruba.
Estamos no período do carnaval, grande festa popular onde reverenciamos Sango, Osun, Obá, Oya e o Odu Obara fazendo preces e cantos para que todos sejam humildes e respeitem a natureza como fonte de riquezas.
E, claro, se puderem ver pela TV ( Globo Internacional ) na abertura dos desfiles temos Esu como grande mensageiro de Orunmila e é reverenciado primeiro.

Ase a todos
Ire o
Ire ooooooooooooo!
 
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