Opening Okana One Mouth on the Mat The Proverbs of Okana If there is nothing bad, there can never

be anything good. The world was created by one. The Orishas Who Speak in Okana In this sign, the following orishas are known to speak: Eleggua, Ogun, Babaluaiye, Orisha Oko, Obatala, Aganyti, Shang6, as well as one's egun.1 Special Notes on Okana Although marked by one mouth on the mat, Okana is not the first odu to manifest in nature (the first is Eji Ogbe, the eldest of the elders); this sign was born from Ofun, ten mouths. The sign Okana is harsh, heated, being an expression of peace wrought by the destruction of discord (hence its volatile nature). A prominent author and Babalawo of our faith, Aw6 Fa'Lokun Fatunmbi, writes: Ifa teaches that in Okanran [another name for this sign], Shang6 becomes incarnated as an orisha by the principles of Justice that are manifest through Creation. The historical Shang6 was an effective warrior who unified the eastern portion of the Yoruba Nation. After his victories on the battlefield, Shang6 became abusive in his use of power and was transformed by his own sense of guilt and shame. This does not mean the Creator is an unforgiving Deity. By incarnating Shang6 as orisha, the universe allows for transformation through tragedy and crisis. False pride and egotism can create an illusion of accomplishment and honor, but the laws of Nature are such that the illusion cannot be sustained by itself indefinitely.2 This is an odu of strict, random, and instant transformation brought by the client's own actions and desires. When it opens on the mat, the sign demands a specific series of rituals so that the italero performing the divination can determine the full force of what the client is about to face. In nature, we find this letter symbolized by all things that are doubled or twinned. It will affect everything that comes in pairs, and in the body it may have severe applications or warnings depending on the odu pulled at the door to modify the sign (see the next paragraph). If this odu opens during an ita-or a reading given when a client makes ocha and becomes an initiate-the italero will immediately make the sacred gestures associated with this pattern: Both earlobes are pulled simultaneously while he turns his gaze to meet the eyes of everyone in the room. This calls their attention to the fact that Okana has opened on the mat. Next, the fingers of both hands are snapped immediately before the client's face: His attention must be caught, and he must notice that Okana has opened for him. This sign is volatile and will bring many changes to his life beginning at this moment. Once all of this has been done, many italeros will chant a prayer in Lucumi for placation and appeasement of this sign. Having done this, the italero drops the sixteen shells into a jicara of fresh, cool water to purify and calm the odu. An assistant is named to take the jicara, water, and shells to the diviner's front door. The door is opened wide and the santero performing this short ritual faces the street, silently greeting 016dumare, Olorun, and Ol6fin, praying for peace and blessings. With the gourd in the left hand and the right covering

the jicara's open mouth so no shells may fly out, the water is flung far into the street. All these actions are done solemnly to remove Okana from the house. Remember that only the assistant may leave the room to go to the front door. The client, diviner, and santeros present must wait quietly beside the mat. Now the assistant returns with the jicara and shells, covering the gourd with one hand so no one may look inside. On the floor before the diviner, this gourd is turned upside down gently; the shells are allowed to fall in a new pattern. Using the left foot, the officiating priestjess steps lightly on the overturned container. Some will tap it three times with the foot before removing it. If a young child or a virgin is present in the home, that person is summoned to lift the gourd, for it is said that only innocence like a child's may pacify Okana. Lacking either of these, the job once again falls to the diviner's assistant. Once the odu on the floor is recorded, the shells are lifted back to the mat and the reading continues. Even though the shells are thrown to the mat once more to find the second half of Okana, the odu read from the floor, said to "have come in at the door," is used to further define the letter's double pattern. Upon closing the reading, there is also an eb6 that this odu demands from the diviner, client, and all those present in the diviner's home (not just those sitting at the mat). A fresh piece of steak or unground meat should be rubbed thoroughly with ep6 (red palm oil).' Show this meat to Eleggua, asking him to remove the letter's negative vibrations from those in the house. One by one, present the meat to each person, following this pattern: head, back of neck, shoulders, heart, stomach, arms, knees, feet, and hands (naming each part in Lucumi), and then pass it over the entire body so the offering can absorb the osogbo. After everyone has been cleansed, the meat should be left to Eleggua for at least twelve hours (overnight) before throwing it to the street corner the next morning. The Message of Okana Those for whom one mouth has fallen on the mat are delivered a warning: Life is entering a volatile energy pattern. The diviner begins the reading by pulling on his ears and snapping his fingers to focus attention on what is being done and said. Following this is a brief ritual performed to ceremonially cool Okana, for this letter brings much spiritual heat into the home. Again, the shells are allowed to modify the opening throw with another letter to explain why the reading has opened thus before giving the final leg that opens its composite. 3. Most diviners will be prepared for occurrences such as this-in all sixteen od u are special eboses and rituals for which the diviner must be ready, and materials such as th ese will always be on hand. If, however, the sign comes up and the italero performing div ination does not have a fresh piece of beef on hand, one of the priest/ esses present in the room may be cleansed to Eleggua first and Ogtin second with whatever materials are on hand. In order to be cleansed, the priest makes a sacrificial offering to each orisha in order to remove negative vibrations from himself. When the offering is presented to the orisha, the orish a feeds on the negative energies as well, thereby cleansing the person who made the present

ation. That person alone may then be sent from the house to purchase the required elements. The reason for this person's departure should be explained to the orishas so that they will provide temporary protection while he or she is away . Okana gets a lot of ritual attention as it tells us the client is not honest with himself (the truth hurts, and others frequently assess his life and actions honestly). The more solemnly its arrival is treated, the more likely the diviner will be able to get his message across. Even those who are closest to the client find that their honest advice is ignored. Indeed, the argumentative tone taken by the client makes others slow to give good counsel. Okana brings little ire, but if the odu marks itself thus, it shows that there will be a way to make present difficultie s work out; but this is true only if the letter's advice is followed. This person has a good rapport with children, yet he is too juvenile in his ways to have the same rapport with adults. From Okana, we know the client is involved in shady dealings. Sometimes these are only minor moral transgressions, but sometimes the composite odu will warn of major doings. All such actions must be stopped, for others will discover the shadiness. Random violence and planned attacks are also a danger now, both by and against this person. If you are the client, be cautious, and work diligently to ensure personal safety. Guarding one's safety, however, does not extend to the carrying of weapons, for these things will only make an attack worse. If the odu that came at the door was three mouths, Ogunda, someone may have an unforeseen accident with a weapon.Do not buy a large knife or a gun for the home, and if these things are already owned, they should be safely locked away. If the composite odu itself is Okana Ogunda (1-3), not only can the accident be in the home, but also someone, a visitor, may bring it from outside the home. A key to avoiding major tragedy is to keep in mind that children always figure strongly in this letter. Also, keep in mind that any heavy tool can become a deadly weapon, the most dangerous and easily available being the hands. Any attack, violence, or altercation could easily bring trouble with the law, so be careful. Illegal activities may find a way to creep into the client's life even if caution is taken. Purchases of used goods should be avoided, but if the client is determined to buy something from another person, he should investigate the item's origin. It may be stolen. If someone asks to store anything in the home, this request should be refused for the same reason. Anything bought, held, or found could be illegally obtained property. Honesty is the best policy for the next month or so. If the truth cannot be told, then nothing should be said. If one cannot be honorable, nothing should be done. Occult acnvmes should be kept to a minimum. There should be no cursing figuratively or literally. These things will only intensify the erratic energy of this odu. Both minor arguments and major debates are to be avoided, as well as any rally, cause, or confrontation in which the client has much emotional involvement. Any type of disagreements now will only serve to block the paths remaining open. Belief in the orishas is already a front, meaningless lip service, and even if the client professes faith, it is in the head and not the heart. Negativity and stubbornness have closed the gates to the divine. Both children and animals figure prominently in this odu; one

who has both in the home must be cautious. Teenagers will rebel against their parents; sometimes, these rebellions can bring violence. Animals will revolt against their owners; and these revolutions can bring attacks. Small children should not be left alone with domestic pets, especially dogs, for the innocent can injure. Sickness can plague both, and odu demands proper medical treatment. Opening Okana forebodes disease, and those who are young can become ill. Illness, however, does not include just the body. The mind can suffer silently, diseased by stress and turmoil. Any child with whom one is related can feel the effects of this sign. Erratic behavior, moodiness, or unusual activities demand support and love, not punishment. Only in this way will osogbo be turned to ire. The client must be continually concerned about his home until this odu has passed. It must not be left for extended periods. Travel for business will not be profitable, nor will personal vacations be enjoyable. If travel is unavoidable, an eb6 to protect the traveler and his home should be marked before the oracle is closed. Realize, however, that to go away is to invite bad news as a companion. One specific danger is that of fire: Okana has revealed that the home is heated, volatile, and spiritual qualities may become physical expressions. Keep sources of open flame extinguished or under supervision. Unplug appliances that are not being used, and limit the burning of candles and incense. Loose clothing should not be worn when cooking, nor should children ever be allowed in the kitchen. The next twenty-eight days will not be a good time for parties or social gatherings: The client must now find solitude. He should seek somewhere safe and quiet where he may organize himself, his life, his feelings. This persons thinks that his life is going well, that there is no need for peace and seclusion. This is a person who resists rest and solitude, preferring to talk out troubles with others, and right now no one cares about the client's problems; no one wants to help. Only the orishas care. Those trusted friends who have come for help in the past would be the ones who turn their backs now. Clear communication is needed from those with whom the client spends time, and those who will not be open and honest must be avoided. The reason for openness, honesty, peace, and solitude is simple: Like attracts like. Bitterness and intrigue will block out the good things life has to offer. Negativity and impatience ensure continual failure. No matter the double odu that has opened, the diviner should prescribe a rogaci6n, or cleansing of the head, giving it before the client is allowed to leave the house. This will help him face his difficulties with a calm, clear head. Because this letter is so strong, certain orientations of osogbo demand special attention. Whenever any type of osogbo is predicted in this sign, the odu is extremely hot and volatile; the client must conduct himself honorably and legally at all times if he is to avoid altercations with the law. There should be no violence, no simulated violence, nor should there be any harsh, physical activity or practical jokes. In this letter, danger lurks in darkness, so have a light in the bedroom when asleep at night, and do not go out after dark until the energies of this odu have passed.Those who work third-shift jobs dealing with the public are under scrutiny by vagrants and robbers; and for the next nine days the worker should be overly vigilant and cautious. There is a strong prohibition that the diviner must prescribe in any osogbo: If the client hears signs of violence, he must not check it out with his eyes. He should secure himself so that the violence cannot touch him, and then call the authorities. Say only that he heard a strange disturbance, and if they ask him to do a visual check, he

should refuse. Do not admit to witnessing anything, for then the danger of this letter might carry over into the courtroom. If the client is sought out as a witness to any crime or accident, he should not admit to seeing anything. In either the ano or iku osogbo, the letter foretells illness, disease, and death brought about through accidents or violence, and the client must guard his safety at all times lest he become a victim of another's evil. Do not go out at night; do not go out alone during the day. Locks to cars, homes, and offices are useless unless they are actually locked: Check and double-check all security systems in the home, office, and car. When driving about during the day (do not drive at night-ever) make sure that seat belts are worn. Do not drive at an excessive speed, and do not become angry or display anger toward other drivers. The roads are hot in this letter. When araye opens as the osogbo, the client is overly stubborn and hardheaded; this will be his disgrace and his downfall. No matter how sternly the diviner delivers this reading, the client will not heed the advice. The diviner should tell the client this. Then he should deliver the full list of prohibitions and meanings for Okana, telling the client that he ignores these things at his own peril. That way, when the dangers in this sign are finally manifest in the client's life, the diviner can still be assured that he did all humanly possible to keep this person from harm. The client's downfall is his own doing. The Prohibitions of Okana If the client's reading comes in any type of osogbo, the diviner needs to prescribe the following prohibitions for a period of twenty-one to twenty-eight days; unless this is the reading of ita, in which case the odu's prohibitions last for a lifetime. Obviously, not all these will apply in every case; the diviner must depend on his own ache and the shells themselves to determine the prohibitions that are appropriate. Perhaps the most important prohibition brought when Okana comes in osogbo is this: No one may leave the diviner's house until Okana is cleared by the special eb6 to Eleggua. This applies to the diviner, client, priest/esses, and anyone else who may be inside the diviner's house when Okana falls in osogbo. Many of the legal complications brought by this sign can be avoided if the client ensures that nothing is bought secondhand; if articles are bought anyplace outside of the market or a store, steps must be taken to ensure that the seller has received them by legal means. Ask for warranties, receipts, and places of origin for all objects purchased. Make sure that there is a witness to the purchase, and make sure that the true identity of the seller is known in case anything turns out to be stolen. The mouth must be kept pure, especially when either the ire or osogbo of this sign is said to come through the client's own tongue or mouth. There must be no obscene or blasphemous words spoken; do not tell tasteless jokes, and never gossip. Refrain from obscene gestures as well, and do not keep company with those that do these things. Weapons may not be carried, used, or owned. If the client carries anything not normally used for a weapon, yet conceives of it as a weapon, this must be put away in a safe place. Large gatherings, parties, and groups are to be avoided; if intoxicants are served, leave immediately. If a social gathering is unavoidable (for the sake of business), it is of utmost importance that the client not get there early, nor must he stay late; he should attend for the barest minimum amount of time required. While at this gathering, do not speak beyond normal, polite conversation, and avoid any forms of gossip or second-guessing. If food

and drink are served, do not consume these things. There could be poison (intentional or accidental) or witchcraft hidden therein. Remember this: There is no such thing as make-believe violence, and there are few funny practical jokes. Avoid roughhousing and compromising the feelings of others. Much violence and hardship in relationships can be avoided if the client does not become entangled in adulterous affairs. If this person is married, he must be wary of his conduct around the opposite sex. Do not make love to another person's spouse; do not flirt with anyone. Never mistreat animals. The ~boses of Okana When Okana falls on the mat, in each composite odu the client is automatically marked for the reception of the elekes and the warriors; and the diviner must relay this information to him. If these initiations are not enough to close the letter, or if the initiations are already had, the elekes of one or more of the orishas speaking in this sign may be needed. The diviner should ask, "Eb6 eleke?" and if the answer is yes, he should then ask, "Eleke de [orisha's name]?" If the eleke of one or more orishas is not needed, or if the letter will still not close, the diviner must turn to the lists of eboses given in each composite odu before returning to the eboses of the parent odu, Okana. The eboses most vital to each of the omo odu follow.