|. ___ YEMOJA/OLOKUN IPA AND THE SPIRIT OF-THE OCEAN by AWO FA'LOKUN FATUNMBI Yernoja/Olokun is the name of two Spiritual Forces im the West African religious tradition ealled “Ifa”, The ‘word Yerojais an elision of the Yoruba. Orikt (praise name) "Yeye mo aja", which means “Mother of Fish". ‘The word “Orokcun" Iss contraction of Olohun meaning owner", and “okun” meaning "ocean". Both of these words are the names given to describe a complex ‘convergence of Spiritual Forces that are ey elements, ‘n the if concept of fertility. Those Spiritual Forces that form the foundation of Yerojaand Olokur's role in the Spirit Realm relate to the relationship between, ‘water and bisth ‘This booklet is the seventh in a series of booklets fon the Orisha. Write to us and let us know whieh of the Ortsha you would like to know more about. ‘ORIGINAL PUBLICATIONS 2486-88 Webster Avenue Bronx, New York 10458 ISBN 0-042272-99-1 $4.95 YEMOJA/OLOKUN IFA AND THE SPIRIT OF THE OCEAN AWO FA'LOKUN FATUNMBIYEMOJA/OLOKUN IFA AND THE SPIRIT OF THE OCEAN AWWO FA'LOKUN FATUNMBIL OMO AWO FATUNMISE, ILE IFE, BABALAWO EGBE IFA, ODE REMO, OLUWO ILE ORUNMILA OSHUN, OAKLAND, CAOriginal Publications 2686-88 Webster Avenue Bromx, New York 10458 ‘© 1993 by Original Publications [No part ofthis publication may’ be eprexluced Jn any manner whatsoever without permission in writing from the pubisher. ISBN: 0.942272.33-1 Cover itustation by Awo FIokun Fatunmbi Design and typeset by Royal Type ‘Printed in the United States of America ACKNOWLEDGEMENTS ‘The material in this book is peiearly base om ora instruction from the elders of fat in Ode Remo, Ogun State, Nigetia and He Ie, Ostun State, Nigeria. In appreciation for thet tine, patience and loving concern for my taining and spictual guidance I say: A \lipé Exbe If Ode Remo, Babalawo Adesinys —Awoyase, abate Babalols Akinsanya, Babalawo Sabu Lami, Babalao Odujosi Avoyade, Babulawo Olu Taylor, Habaleno Abokede Arab- sxln, Bahlavo Biodun Debora, Babulewo Okewisina Kul, abla Afolbi Kuti, Babalawe FagbeniFasins, Babulawo Orepotoniyan an all the members of Eghe Apetebi Oule Remo, ‘Aditonal material in this book is Based on instruction fom the elders of le He, Osun State, Nigeria. In appreciation to them 1 say: A alipé Awon 17 Fanunmise Egbe Ift He Ye, Jolofinne Fly Fatunmise, Babolawo Ganiye Obata Fatunnise, Babutawo Awoleke AwofisanLokore, Babefaw lsioye Ftunmise, Babul animowu Fatunmise, Babalawo Masure Fatunmise, Babalao Adebolu Futunmise and all the members of Eghe Apetebi Anon Futuris, ‘A special thank you tothe mesubers of 1é Orivoniti Oshun for their continuing support and understanding: Olori Yeve Awore ‘Timi Lade, Apetebi Ononila, Iya POrisha Oshun Miwa (Leah ‘Tish, ko fa Iya FOrisha Omiinks, Iya Orisha Iya Osh lye Oshogbo, ‘ha FOrisha Shango Wenwa, Awo Ifa ljlagun Mol {cons Jacobs-White, Nzinga Denny, Earhea Nance, Vance Wi liams, Bluckberr, Salim AbdulJelani, Rebecox Schiros, Carol LLanigan, Zena Aig, Thisha, Rose Schadt, Xochipala Maes Val- ddez, Dee Orr, Nina Hele, Isoke and East White. A ratful thanks to Avo Medahochi and Jya Omolade ‘A final thank you to Maureen Patel for her workin eating this manuscript. Orunmila a buru, a boye, a boss. ‘wo FeTokun Fatanmbi ‘Oakland, CA,IABLE OF CONTENTS emopucrion ' ALO mir” YeMOIAOLOKER —Pawuteo t ALO SAMA — Moto Fa Bsmt the Cho ht | ORtita ta oLoKL OsaRO DaYO — The Spi of Destiny te Dive Mtr of Abana te otro he Ose ©. QUADUIMARE KO The Creta’s Mesenpe {a0 YEmonoLoKUN — ths Tc Fant of he Sphiot Be Osan 0 A. YewasasoLOKUN dag IPW ~The Spit of te Osean ou the Coop Destiny 8. YEMOZAOLOKEN WAKA —The Spi o the Cece a the Souse of Lif om Lath 84 OLOKUN — the Ras he Spo the Osea 4 "1 OnmSHA ~The Sine Fhe Spit oe scan ra [AL ILE OWI ADU RA — Sie fr Payee nd Meio te Spal he Ose 2B. MEORISHA OF KI Ste for Incaon woe Sit fhe Oso © Abtiu YeMosAoLOKUN — Ontsigs ote Spo he Ose, i. ‘eno MEwOrAlOLOKUN~ Lite Fore Oemgs tte Spot iW’ vestdsmoLOKU ~ Cleasigs ote Spit of he Ocean YENOJAOLOKUN Iv) — The Spit fh Osan a the Mein Spit osessin 2 ‘ORI VERIOTALOLOKUN — Sings or ae Spin of Osan 26 INTRODUCTION YemojeiOtokwn is the ame of 1wo Spritwal Fowees in the ‘West Afticun religious (ation called "fa". The word Yomoj an elision of the Yoruba Ovi (praise name) “Yeve mo vas which ‘means "Mother of Fish”. The Word "Ook iss contraction of (lohun meaning “owner”, and “oki meaning "Ocean". Both of ‘ese words are the names given to describes complex eomvergence of Spiritual Fores that are Key elements in the Ji concept uf fealty. Those Spiritual Fores tha form the foundation of Yeroja and Ofotun’s role in the Sprit Realm pate to the reatonship between water and bith ‘According 10 If cosmology the universe was creat frm a rock that resid ua On! Oran, which micas “Ancestral Water “Thor is no Literal ransltion For the word fi: erst a religious tradition, an understanding of ethies, a process of spt transfor mation and aset of seripturesthat are the basis fora complex syste (of divintin, 1a is Found thoughout the Alican diaspora where i spread san integral par of Yoruba culture. The Yoruba Nation is located inthe Southwestern region of Nigeria. Prior to colonization, the Yoruba Nation was a federation of eiy-saes that were originally centered in the city of Tif If. According 0 Mi amyth, the ‘Yorubas migrated t0 Lie dfe from the Eust under the lewership fof 2 wari chief named Odd, Its dificult to date the tine of the Yoruba move into West Affcs because of mite archac- logical revearch on the subject. Estimates eange feom between sixteen hunded to wenty-five hundred years ago. I is likely that ‘migration took place over a number of generations. Ax the popula ‘ion grew, each new city-state that became © pat of the Yoruba Federation was governed by a chet called “Oba”. The position of (Oba is w form of hereditary monarchy and each Ole goes tough2 YEMOIA/OLOKUN 2 ttn hat wakes ho spi escent uate Trains! Yoruba pola istutns ae wey eh te grated wih onal Yorba eligi atone Bal secs Survived Brith rule in Nig and continue funtion soon Wit he disepine of 4, ther i body of wisdom calld "avo", whch emp Yo peace the rely tha cet die ommisication wth Faces in Nate. sa Yoru ond at is wsaly trate to mean “sect Unfornatly ee ne ral English equivalent othe word avo, beeue the word cain Song ila at tric secon In aon cular vo rele to the iden picts extn he Ms of Creation and Elation, Av the esti desta te inv forces that ssn jas sd for niin Sate The essence ofthese inviible foresee considered Ser! Beane thy ae devine ewer bec thy fms he swcimein hei power tae an nol aly appre, A sich they can only be wasp tno iret inercton and parton” Aig whch cn te wy the mle ae “The primal inspiaion for avo is the commaicalon between tunscenden Sil Foes a man coneiounes Th oe, Aninicaion is Believe 10 te fale by the Spt of ye ub isthe Divine Messenger. Working In cae asociaon wth Ey is Ogun who, i the Sprit of Irn. Ogun has the poe to cee ‘vay those cst ha tnd la the nay of spel growls ‘According © the war dae by Ogi is gued by Deh, ‘othe Spinto the Tracker haste ait loathe shoes uth o ue spiral goals. The ener goul tat Oxo called Spon to gue us wards i te ask of Bung “hole which mean “good erst. This gudonce ke he fr ‘Pinta quest whichis al "ii One ofthe ncon of tart so preserve he Myc Vision tt those make the quest of on seach ef rp “The fiction of Yemsis snl loin ae described by J as two of any Spiral Foes in Nature which acid “Ova he word Ors means “Sclet Heal ns clon cones fa ond the Spirit of the Ocean 3 Orivha is toterence to the various Foreos in Natuie dat guide consciousness. According to Ii everything in Nature has some form of eonsciousness called "O71". The Ort of all animals, plats and huss is believed tobe guided by @ specific Fores in Nature (Orisa), which defines the quality of particular form of con sciousness, There area large nunber of Orisa and each Orsi has The unique function of Yemoja and Ofokun within there of Orisa Ano (Mysteries of Nature is to provide the etvronment that sustains the continuous chain of evolution. Ty call am Osha the Mother of Fish is to make a reference tothe Source ofall iving “reattes which exist on Earth. To call an Ovshy the Owner of the (Ocean is to make a erence to the metaphysical priaiple of water 8 one of the four primary elements of Creation. The euson that these two Orisa are grouped together is Because they eepresent Similar pital Fores that ae called by different snes in ier ent regions of West Africa. Worship of Yemoja is focused along the Ogun river, while worship of Ofokun is prominent ia Benin and He te 1 teaches that all Forces in Nature come into Being droush ‘the manifestation of eneray pater called Odo. (fi hes identiied nd labeled 286 different Oa which canbe thought of as diferent expressions of conseieusness, based on the {ft elit that every- thing which hus existence has consciousness, There are Oulu which 1a describes having the consciousness of water. This conscious ‘bess transcends the physical manifestation of hydrogen sad oxygen, Which are the Westem scientific componenis of water, Water as & Form of consciousness i thit which flaws and nustures, itis consciousness tha jacubates and feeds and itis the essence of Maternal Caring as it relates to the protection of chilren Io the West hes is some confusion about the role ai anton ‘of Yemoj and Olokar because to some extent their role has been reversed in the diaspora, df seriptue asseistes Ook with the Force in Natre that is called the Ocean, (fa script associates Yemoja with the Ogun river that runs through the western fegion ‘of Nigeria, However, even in Aca there is some regional variation4 YEMOJA/OLOKUN in the understanding and iatepretation of these two powerful Orisha. Tight om th ting them togetber itis possible 10 shed some lars and ditferences Olokun — The Owner of the Ocean ALO IRINTAN YEMOJA/OLOKUN FOLKTALES OF THE SPIRIT OF THE OCEAN A. YEMOJA AWO SAME — Mother of Fish Becomes the Cloud that Produces Rain {Quay (The Sky) om the day that needed fanny. Oj Oram (The Heavenly Waters}, which pave Yemoja (The Mae of Fsh) al the ire (good fortune) she needed 0 live and ala (dream). Oni Qrun (The Ancestal Waters) was where she ved and ste, lived and ate, lived and ate until her stomach burst open creating drug (the stars), Or (ihe sin) and irenvo 1 nye orn ka (he planets On that day Yemoje came to live in Omi ive (Earthly Waters) Where she lived and ate, lived and ate, lived apd ate ull her good respect t0 the power of the Mothers” Commentary: In Afticn Yemojais usally ssseiated with the Ogun River. Orisha worship inthe West tends 1 associate Yemoj with the Ocean; however, the Deity associated with the Ocean in6 YEMOJA/OLOKUN Ati is Otolan. ‘This ha cs some eunfsion ging the toe of Yomi in the poss of eteatin. In this Nth, Foye incase oer oi win le wate of Heaven lh Av x prieple offer the Afican ence of ena ssid with fh wae, st water ad heen ete The hss of heavenly wales my sem highly jm, bu it hasan client of rel tth. Thrughout he nee fe et covineny found sabstance is gen. ors le pa tues ‘neh othe space between Ue tr. Hydrogen is beth he ont abundant element inthe universe and the simplest interns of atoms sntire, Wate is simply the nition ef oxy shyt. 46 oF HO. In lteral tems te abundance of hone te “evenly wats" combined f for he stars and th Pant, ‘The development of ie on his planet a a comequence of the presence of water onthe earth, Both fad cence sce ha alle fom on earth evolved fram the ocean, Yeas bth es ater Goes and sal water Ges epee pina tier ‘ho gives bt al ving things B. ORUNMILA IFA OLOKUN OSARO DAYO— The Spirit of Destiny isthe Diviner ofthe Mystery of Abundance Found ofthe Bottom of the Ocean rinmita (he Spit of Destiny) said goodbye to his famity in 14¢ tf on the day that he begun his search forthe aim lous (dhe mystery of abundance). After « long and difficult seach he iscovered the wvw lowe (the mystery of abunvance) in the land tht was ruled by Ofokun (the Spirit of the Ocean). It was Olokun the Spit ofthe Ocean) who spent seven yeas giving intuction { Orinnilé (he Spirit of Destiny) in ao ire (the mystery of 00d fore), Oriamila (he Spirit of Destiny) said goodbye 19 Olokun (the Spirit ofthe Ocean) onthe day tha he was preparing to retun to his family in Ig fe. Just before fe toned to leave Ordon ‘asked Ololun if He had any lst words of wisdom to share. Olokun sui that thete were dre things that be must never do while making the journey to 116 Ife: he must never leave the road, he must 1f6 ond the Spirit of the Ocean, 7 ever afer food to 2 stanger and snus never rise ish in ‘As Oninmilt made his w4y through fg he forest), he heard an argument in the busi a the side oF dhe roi AS he approach the cuvaton he could he soneone calling for help. Orin ite his eg, to step et the path when he remembered the words of Ol. ese of helping he quickly conned on his way ‘Aine entace to the next village, he tthe gatehexper about te disturbance that he had seen on the sie af the rad. Onna saggeted that someene fom the village should be seat ack to lle assistance, The gatekeeper told Oninorilé hat robbers in the aes used a ery for help from the bush 28.2 ep tO lure tnsuspectng taveers into danger. Onin found am inn near the center of he village and ‘went nse 0 buy a meal As he sat Jown to Be served esa ‘ld man siting inthe center ofthe room. The old an had 2 chain round his neck that was tached to the wall. Everyone in he room seemed to ignore him a he begged for foo, When soso soup ‘was placed in front of Onin he started to olfer the old man 8 porion of his meal, He remembered! the wonts of Ofokn and Aecided not to shure is food. Heading back toward the path, Ormila stoped and asked the gatekeeper about the eld man who was chained to the wall of| the inn, The gatekeeper (old Oriumita thatthe old man was Da Ae Spit of Deaty. He also toil Orin tha hone who oer Te fd ae invoking thei own demise Oninmi entered the gates of Mf Ife and headed diecly for his compound. As he approached his house he saw Bik wie siting ona soo, She was taking to a handsome young man who tent over and hissed her onthe heck. Orrnnila pulled his knife fiom his bag and Tunged towards the handsome young man, est av he wes rasing the knife oatack he heard his wie say." dpe tomo mi, which cans “Thank you my 300" From that day on Orinniaas always prised the name of Ofokwr. Those who praise Orinmi say. “Oninmilé fa lads avorerday. which tans “The Spi of Destiny hs the8 YEMOJA/OLOKUN SEM ONA/OLOKUN Wisdom of the Spirit of the Ocean which always provides abun dunce” Commentary: This Myth i an expression of the very heart f Hi belot and discipline, Ic is fundamental tenet of ft that auidance from Orisa as it comes through divination ‘wilt provide ‘he keys for health, weal and wisdom. inorder to pan fll wate from tis wisdom it is important to follow tat guidance even wien it appears to go against the inclination ofa normal human response This does not imply that Ji is heartless, It does suggest that the wisdom of Orisha comes fom a perspective that isnot realy apparent to the unaided human eye C. QLODUMARE IKO — The Creator's Messonger token (be Spirit of the Ocean) consulted I onthe day that Olokun wanted to know if he was greater than Qlodumarg (the Crestor). fd said that Qldumarg would send a messenger to (Olokun and that if dhe messenger was dressed in finer clothes than ion, it would be known who was greater in the eyes of the Orisha (immoral) On the day that fo (the messenger) was to arve, Olokun essed himself in the teasures of the Sea, Qlodumarg sent Agemo (Chameleon) as Ho (the messenger) from Mole Qran fhe Reali ofthe Ancestors) to Moe Aye (Earth). When Otokun opens the door to his house, be saw Agemo sanding in the yatd wearing the same clothes that he had on. In disbelief Olotun closed the oor and quickly changed into robes that were even more color ‘Ofokun opened the door a secon ime and saw Agemo standing in ‘the yard wearing the same clothes that he had changed into le was on that day that Ook realized that he was Olojo Oni (the Ovner of the Day) but could never be Olgrun tthe Owner ofthe Realm ofthe Ancestor), Commentary: This sry is one of many Jd admonitions agains arrogance, The Ocean with alla ts power, strength, beauty and abundance sill remains dependent on the primal Fores Ut {fa and the Spirit of the Ocean 2 severated Creation sell, This story and others ike it ate designed 8 caution for thse who might become infused by the egotism sind despotism that eames with power,IL IMO YEMOJA/OLOKUN THE THEOLOGICAL FUNCTION OF THE SPIRIT OF THE OCEAN ‘A YEMOIA/OLOKUN AYANMG-IPIN — The Spirit of the (Ocean ond the Concept of Destiny ‘The Af concept of “aydnmd-ipin", which means “Des- tiny." is based om the belie tht each person chooses ther indivi tal destiny before being born into the Wot, These choies mater ‘ize as those components that form human potential. Within the Scope of each person's potential there exists paraneters of choice that can enhance or inhibit the filles expression of individual destiny. If calls these possibilies. “Gna ipi’s which means “road of destiny”. Each decision that is mae inthe couse of ene litem can eect the range of possiblities that exists inthe future, by either limiting or expanding the options for growth 1148 within the conestofehoice, or what ie known in Western philosophical dition as “ee will” that recognizes a colletion (of Spirtuel Faces called “Tbora. In Yoruba, the word bora means “Wario. Tralionally the bor include Eyu, Ogtin and Ochs! Eqs the eomerstone tat inks the Zbor as they cela 0 the issue of spiritual growin, Acoonng to i, each moment of existence includes wide range of posible actions, reactions and tions. Thove moments which require decisive a in 1f@ scripture as “Yup”, which means oad”, Whenever a person who is tying to build character through the use of I spiritual discipline ceuches gna’ pale, is CUstom. u sty to consult Eg rogatding the question wf which path will bring blessings trom Oris ‘Ya weaches that blessings come to thse who make choices that are consistent with hei highest destiny, Within Yoruba cultre itis wndersiood shat an individual's highest destiny is bed om those choices, that build “ie-pelg", which means “gon! chatter ‘Those who develop good charster ae often destihed as Weaving white cloth, whic ncans creating putty an spit elevation in the world, The collective impact of those wh weave white cloth {s entering into a state-of mystical union withthe Chit. oF the Source of White Cloth who is called “Oboua, This is tue for everyone, even those who worship other Orsha, Qld scripte cleatly suggests what all ofthe Orisa exist as an extension ofthe power of consciousness that is created by the use (power) of Obatat ‘his means that all Orisha, including Yemojr a Olan, ‘exist in primal relationship to Obata. This relationship is fre= quesly ignored in Orishe worship asi i prectce inthe West bout remains am import metaphysical principle in the Orishe worship of Affi One of the primary functions of Yemoja and fos isto nurture physical, psychological and spiral growth, ‘That which is being nurtured is established by the wislom of Oburala and developed diroagh the patience snd) generosity of Yemoja and Otokun, tis the power of these tvs Ors hat allows For human consciousness to develop as awareness of Sef ad word ta is rooted in real experience, Because human ie iy impereet, ican be chaotic. confused. painful and lonely. The «gp, oF power, of both Yeouie and Olokun is (© traston taumatic experience by providing a soothing and comforting semse of the swanscendent, People throughout the world and from many diferent spirit teaitions go 40 the ocean in times of pan, sorrow and atic. es {ie ability of the ooean to receive, absorb and transom these emotions into a sease of hope and jey that makes the power of Yemoja and Olokun so compelling.2 YEMOJA/OLOKUN 3. YEMOLA/OLOKUN WAKIRI — The Spirit of the Ocean as the Source of Life on Earth ai cosmology iy axed on due Deli thatthe Prisal Source of Creation isa form of Spiritual Essence called “ose”. There is 0 Fiteral translation forage, although it used in prayer to mean May it be so" 1d teaches that the visible universe js generated by (wo ‘dynamic forces. One isthe foree of “indlo™, which ineans “expan ". whic means “contic- al manifestation of these forces i through imo”, which means “tight”, and though “aimose”. which means “dackaess”. In fé smyth, expansion and Hight are frequently ident ‘ied with Mate Spits called "Orisha'ko™. Contraction and darkness are frequently identified with Female Spr called “Orish bo" [Neither manifesation of agg is considered superior to the other and both ae viewed as esental elements inthe overall balance of Nate In ff cosmology water i a force of contraction and iti one ‘of the primal soures of Female power. Water as a Force in Nature is constantly pressing down on itself. As you go deeper and deeper imo the ocean, the pressure caused by the weight of wate itself ‘gradually changes the ecological conditions which generate life in the Sea, Its also true that water bas an expansive gulity that causes stream to flow and that makes possible the process of condensation land evaporation, Because water has both qualities the Spirit of ‘Olotur is understood to be androgynous, The expansive qualities ‘of water represent the male aspet and the contactve qualities of ‘water represent the female aspect Yemoja has only a female aspect and tis is because she is dlectly elated to the water which exist in the womb, The water of the womb is contracive because it creates a limited stable feavironment for an emi wp until the atoment of Birth ‘fd cosmology teaches that there is a Great Mystery tht exists at the bottom of te ocean. The bottom af the osean is considered the sacred shrine ofthe ancestors and itis honored the source 16 ond the Spirit of he Ocean 13 ot human fe on Ean 1a the early days ofthe eats development ie surface of the planet was caved with &liyuid yon. AS the earth cooled the gus solidified into land mass. While the land ‘mass evoled the fie atthe center of the eat comtinasd to pour ‘molten minerals nto de flor ofthe wosan, Some Western scientists believe that ife on emth emerged from the teria that developed From the rust that was formed a the molten minerals conte lon the bottom of the Sea. ‘Those fist single eel life forms develope into fish, the fish developed inio manana, mammals lt the ocean to live on land and eventually evolved ino human fife, Oekn was the environ rent int which this transformation oecured, an Yemoja ist Principle that guided early ite forms into greter levels of empl: iy. ‘Wi teaches that everything that exists in the: World has conscigusness, and thatthe Mystery at dhe Botiom ofthe Ocean i the miscle tht tinsformed snineral consciousness into bumanML. ONA YEMOJA/OLOKUN THE ROADS OF THE SPIRIT OF THE OCEAN ‘The roads of Yemgja are a follows; 1. Yemoja Awoyo — Mother of Fish, Crown of Osumare (the Spirit of the Reinbow) (The relationship between the Ocean and the Rainbow speaks of the blessings tht come tough fain.) Yemoja Oke — Mother of Fsh,’Who Lives in the Coastal Reet. (The cousal ree is an area of danger to boats $0 this, aspect of Yenojais considered a warion.) Yemaja fyaba— The Mother of Fish as Wie of Orwnunila (The Spirit of Destiny.) 4. Yemoja Konla — Mother of Fst, Who Lives in the Foam oa the Surt Yemoja Aygsu — Mother of Fish, the Messenger of Olokun. Yemoja Mayaleo — Mother of Fish, the Wise Woman of the Forest (Yemoj’s relation to the Ancestors.) 7. Yenoja Otoro — Mother of Fish, the Red Earth Near the ‘Shore. (The place where sea creatures walked onto land.) 8. Yemoja Aras Magwa Onoboye — The Mother of Fish a the Beauly of the Ocean. (The concept that the Ocean provides sundance forall hose who live inthe Sea.) 9. Yemoja Ye'te Ye todo — The Mother of Fish as the Beach and the River Bank. (The place where the water effects the ‘ecology of the land) 10, YemojaIyuba Ti Gog tu Omi — Mother of Fish, Mother of ‘Shuango(Spiivot Lightning), Chit ofthe Boon of the Water YewojaYalade-— Chief ofthe Ocean, fa and the Spirit of the Ocean 15 12 Yemoja Afekere — The Mother of Fish who always walks (2 reference tothe constant flow of the waves ans the shor.) “The rads of Olokum areas follows |. Oba na men — Chief ofthe Ocean (Male aspect of Olokun.) 2. Ora — Queen of the Ocean {in some regions of West ica (Ora is known as either Mani Watta or Imadese.) 3. Umiegtio — Wile of Oba na men, 4. Iaheighan — Wife of Oba na ren 5 Ieboghon — Wike of Oba na men 6. Evbu— Wile of Oba na men (These are some ofthe roads of Olokun as used by the Edo culture ‘of Bendel State in Souther Nigeria.)Vv. ILE ORISHA THE SHRINE OF THE SPIRIT OF THE OCEAN A. ILE ORISHA ADURA — Shrine for Prayer and Meditation lo the Spirit ofthe Ocean ‘Those who ate imerested in honoring Feweja/Olokun who have no access to either fi or Ovshu elders can setup a shrine that may be used for mediation and prayer, The shrine can be used 15 focal point for meditation that can lead to deeper awareness appreciation and understanding of Yea an Ofosuas ele xd funeton within Nature. Such shrine should be set up ina clean place and make use of ether Be of red eth as setting for other symbolic altar pieces. In the West Yemoja and Ofokun ae generally sociated with the color blue, representing water. However, in Ales Olokun's colors are red and white, which represents the Principle of feriity guided by Divinity. ‘Almost anything collected from the ocean nay be placed on te alar, such 35 seashells, stones, sand and even sex water il bring some of the age power of the ocean to the shine. B. ILE ORISHA ORIKI — Shrine for Invocation to the Spirit of the Ocean Inthe West it has become common practice to receive Fenia spar of fgbod Orisha (nitation), and to receive Olan cmt, which means receiving Oiokun's pot without fgbod initiation, The 4a calendor in Arica is based on a five day week and its Itattional for those who have reeeived the fb 49 ay rik 16 ond the Spirit of the Ocean 7 vale (Prise Pray ‘ofthese Orit 1 w tei 4 Follows 5 every five days. A sample RIKI YEMOIA iba Yeroja Awoyo. praise the Mother of Fish, Crown ofthe Rainbow. ‘iba Yemoja Oke. I praise the Mother of Fish Who Lives in the Coastal Rest, Boa Yemoja K°onla, I praise the Mother of Fish Who Lives in the Foam cen the Wave. Yenajaa’tara maga onoboye ba me. “The Mother of Fis is my salvation, ‘Ma ja kiki won Aje Respect the power ofthe Mothers, Yenaja fu momo, a dupe. Thank the Mother of Fish forgiving me children Ae. May it beso, ORIKI OLOKUN ‘0a Otokun fe mi lore. 1 pais the Spirit ofthe vast and mighty Osean, ‘ba Otokun ome re wa s¢ fur oy 0. 1 praise the Spirit of the Ocean Who is beyond under- standing Olokun mu ni o si o Ki e tere yg toray. Spirit of the Ocean, 1 will worship You a8 long as there is water in the Ses. Wom ta "af there fs peace in the Ocean,18 YEMOJA/OLOKUN Bren w'afi. There is peace in my soul Olokun nia te, ‘The Spitt ofthe Ocean, the ageless one, to jb We give respect Age. May it be so. (C ADIMU YEMOIA/OLOKUN — Offerings tothe Spit of the ‘Oceen In al forms of Jt and Orisha worship itis traditional to make an offering whenever guidance or assistance is requested from Spiritual Forces. Adin is aterm that is generally use to refer to food and drink that is presented to the Spirit of a panicular shrine The idea behind the process of making an offering is that it would be unfair to ask for something for nothing. Those who have an Uunconseerated shrine to Yemaja/Olokun ean make the offering in their own words, Those who have a consecrated shrine to Yomoja! Ookun may use the Oriki for YenvjaiOlokun when making a presentation of Adin. This i usually done when a prayer request ing snsistance trom either Orisa is made. The answer tothe prayer ‘ean then come thigh divination. ‘The Adinu for Yemuja is as follows L Water 2, Molasses 3. Melon ‘The Adin for Olakun is as follows Lo Water 2. Molasses 3. Melon 4. Coal shells 5. Pine wood shavings 16 and the Spirit of the Ocean 19 . EBO YEMOIA/OLOKUN — life Force'Offerings to the Spit, of the Ocean There isa wide range of ritual procedure fn Arica involving the worship of Orisa. Many of the uilferences in ceremonial roees reflect regional dtferenees in emp rather than essence ‘The worship of Yeraja is strom in Abioksta and ec ites slong the Oxi river. Ook is worshiped primacly in Benin se ‘The tenn, “life force offering” is use in reference to the lack ‘hat many Orisa stuals require a preparation ofa feast or coms nal meal. Whenever this occurs the blood fc the animal that is sed forthe mel is given to Orisa an fering. This offering 's comidered a reafimation between Bole Grun {the Realm ut the Ancestors) and Okole Aye (Earth). This covenant is an agree- ‘ment between Spirit and humans that Spr will provide food foe the nourishment of people on earth. In ceturn the worshipers of and Orisa agree 10 respect the spirit of the animal wn provide the food and agree to elevate the spit of tit aial 30 it wil "etum to provide food for future generations, Whenever aie force offering is made to any ofthe Orisha an invocation is generally made to Gti as pat of the process, ‘This is a grossly misunderstood aspect of ial Orisa worship hich hay sulfered trom negative stereotypes in the press andthe ‘medi. is part of eavo Ogun (Mysery ofthe Spit of iron) to fear the inser secrets of making Hite fore offerings” Whon an (Orisa initiate i making life Fee otfering should include an invocation for the Out Ogande, IF the initiate f wsng the Lacon ‘stem of Aerindinlogun, the invocation would be to Ogun ‘Meji. In If the invocation for life force oftrings is to Ogun Inet “The ebo for Yemoja is follows: 1 Hen 2, Goat20 YEMOJA/OLOKUN The ebo for Ookun i as follows 1. Duck 2 Pigeon ©. WE YEMOJA/OLOKUN — Cleansing for tho Spit ofthe Oceon Vi st Orivka make extensive use of a wide range of cleansing stuals that are designed to cleae away the negative effects of illness, sorom, grief, anger and cortamination by negative spiritual infuences. The most fundamental form of cleanings takes the form of invoking water. This mesns thatthe water is charged ith the power of prayer to accomplish a specitic purpose. Once the water has been blessed it can be died to wash specific pars of the body such a the head, the hands othe fet, oan be used For buhing ‘Those who ate uninitiated may say prayer to YemojalOfokun in ther own language and breathe the prayer into the water. The healing effect of the water can be enhanced by adding salt, or by using water from the ocean “Those who ate initiated imo either fo Orshe may use the following prayer: IRE OLOKUN ‘1g ni mo nwa Vow mi 0 0 Tis good fortune that 1am looking for but have not yet found Otokun ree Olodumare to ko'rg wa fien mi owo ni nwa l'0%0 mi 0 10. Spict ofthe Ocean goto the Home of the Creator and bing back the good fertune that wl full my Destiny, Otugherere ko, Olugbecere ko, Olughe-rere ko, “The Great One Who Gives Good Things, the Great One Who Gives Good Things. the Great One Who Gives Good Things. 15 ond the Spirit of the Ocean 2 6. rer6 ko ni Olughe-rere Give me good things from the Great One Who Gives Tings. Olokun ba me. Spirit ofthe Ocean save ws, [Nu nig io ki e tu re yp toray. ‘We will honor you for as long ws thor is water i the Ocean, Olokun mi long, mo cups. Spit ofthe Endless Botomiess Ocean, we thankyou, Ate May it bes IRE YEMOIA iba y¢ Yemoja like odo. respect the Spirit ofthe Mother of ish, the Godless ofthe Sea Oma at Orun "gbe "gba ai ka’ wag. Is children who bring good fortune from the Real ofthe Ancestors to Earth, Yemaja a Oran 'ghe 'gha omo ka’ri w'aig. is the Mother of Fish who brings eildren fom the Realm of the Ancestors to Esl Yemoja fun me la Vafia, mo dupe. ‘Mother of Fish ring us good health, we thank you, Yemoja nuaa jeke avon ota. Mosher of Fish protect us Tom sickness and death, ‘Maja kiki wa Oren. We praise the power of the Realm of the Ancestors Bromi ta "ofa row pon ase Yemoja. May there be peace inthe waters that bring the power (of the Sprit of the Motier of Fish Ase. May it besoVv. ORISHA ‘GUN THE SPIRIT OF THE OCEAN AND THE MEANING OF SPIRIT POSSESSION Those who practice the religion of Yin Africa are generally members ofa sacety that worships single Orisa. These societies are usually refered to by the term “bg”, whit means "heat 48 in the expression “the heart ofthe mates”. Those who worship Yemoja would be members of Lhe Yeonja, and. those who worship Olotur would be members of Eby Otokin. In Abiokuta the worship of Yemoia is closely associated with the worship of Opin (The Spirit of Irom), and in Benin the worship of Olokim is closely associated with Shango (The Spirit of Lighning) Each Eab¢ Orisha preserves the oral history. wisdom associated with Ano Orisha (The Mystery as particulat Force in Nature). Part ofthe wisdom tat is preserved concerns the scipine used to acess sliced sates of consciousness. Wester literature on Orisha tends to refer Wo these sates a6 “possession” ‘This term is inadequate to describe the various forms of trance that ‘are used to assis the Orisha worshiper in thei understanding ofthe Mysteries of Being, 1 teaches that i is possible 10 acess both Orisa (Forces in Naure) and Egun (ancestors) through the disciplined use of ‘dreams. The word "ala fs used in Yocuba to mesn “ares”. Ala is the last part of the word Obviala (The Spirit of the Chief of ‘White Cloth), and it suggests that the dream state is closely associated with he souree of consciousness ile, The word “lala” isthe word for "eames". Because dreamer hs positive connota- ‘don in If, the word aati is-@relerencet0 hove who are able 10 ia ond the Spit of the Ocean 2a ‘Mond the Spirit ofthe Oceon 23 rake effective use of dreams. Aller appoirs he @ contraction of| ‘law aa. In Yoru word often repeal for engin 4 establish relative reatonsips. To ase the wer ele twice ‘suggests that the relerenc to dreamer ian expnesion of the belie tat dreams can acces the te sue ut inne thous 4 seach tha its persis wo devel nein eaionship With Orisa tat makes « person semsiive 4 the invent of Oi on a ily huss that efcets their immediate environment tn English ‘his usually refered 4 a w highly devel inition "The Yoeuha wor Tor intuition is “gon in. which trast erally oma “the slomach ofthe eet { metaphysics i sel om the id at those Finoes in Nature that sustin lie on cath estaish eotain uielines for fiving in harmony with Creation, ‘The development of 8 semsivity to these (ores is pat of the discipline of Orisha worship and ths sensitivity is called "on i here are a number of words that are ust describe those altered sates that ate commonly tefemed to as possesion. In conjunction with Orisha the word “jegu”. aneaning eit“ possess. oF" have” uned to deserbe a elose spin connection With Spirit. The phrase “Oris”. is used to describe hone ho have assumed the characteristics of particular Oise. The mre commun ter for possession is “in”. This word reveals te J perspective on those tree states which represent 4 deep comnection with the agg (power) of Ovisha The Weed Int appears to be a contraction of "7, which is personal pron “ad “ni which isthe verb to be" Tose the pase“ at" as reference fo possession supeests thar shat stunt thought of a5 an inuusion from outside frees is mee accrately understood 48 process of unlocking the awe tmystey) of the inncr sell. teaches that every person comes to Earth wih a spk of divin a the Foundation of their ovf (inner spc. Prt ot the esciptine of Orisha worship is t@ access this spark of diviaity. This senerally sceomplished through initiation, which is designed to vide the initiate towards aevess to the sane sll. which in ue ink to Orisha, which is closest (0 the com24 YEMOJA/OLOKUN Tune who fave Bea thrash inition foe citer Yew oF Otek can enhance their access 1 nat the sae te that are mide tte shine oma five day eyete. This is done (Ov i conto the iiiate’s Osa shine, When the (Oris spe a eaale iy ft eae the Oraha pu aa sla oF waters paved near the candle, Ailer the Ori his been compete te iit breathes into the and says the word“ lich ican “enough. The word is use the end a Ori a6 «seal o lock to atach the invction to whatever its spoken onto Using the index tingr, the rin finger ad the lite linger on fhe water and uns the ater from hetween the forced aeros the twp of the hea! ad down the hack of the neck. When the fingers are between the eyebrows say. “ira. which is the name ofthe power center at the forehead. When the fingers ace Sn the tp ofthe head say ‘ont. whit isthe name of the power eee atthe crown vf the skull When the fingers are onthe back othe neck say. “ypu hich isthe name ofthe power seater at dhe base of the sul ‘A sample ofthe type of Orik that fs une for this process is as falls: ORIKI OLOKUN iba Otokun, respect the Sprit oF the Ocean iba ‘ge Olajo Oni. respect the Owner of the Day. Otokun pele. Spirit ofthe Ocean, Otokun pele. Spirit af the Ocean, Otokun pele 0 Spirit ofthe Ocean, ture you NV igha meta "greet You tree dine, Otokun nu nia seo ki elu re ye orgy. Shirt ofthe Ocean. | wil Worship Yow for as long as tre is water inthe Ses, 116 ond the Spirit of the Ocean 25 Wom ta "af Let there he peace i the water Wem ta ‘ahi Ler there be peace ia ny yu Mo juba. I sive pase, Age May it be 0, ORIKI VEMOIA ita Yemoja Yatode. respect the Mother of Fis the Queen ofthe Sea Aah ni igbe ‘re ki Yemoja Ibikeji odo, 11s the bird who delivers abundance to the Mother Uf Fish, Godless of the Sen Yemaja pele 0. “Mother of Fish t greet You Yemaj pelo “Mote of Fish I groet You Yemoja pel o Mover of Fish | greet You. Niigha mere, T ancl Yow thie times Yemaja ni "ka te, ‘Mather of Fish, the Ageless One. (Ora ti ase fu Yeraja ni aon omo re wa sg fun oy o- ‘he power of transformation that comes from the ‘Mother of Fish is beyond understanding Yemoja ba me. ‘Mother of Fish save me A Juba. t ive pave. Ay. May it be 9,Vi. ORIN YEMOJA/OLOKUN SONG FOR THE SPIRIT OF THE OCEAN YEMOIA Call: Yemoja e olodo awaye Yemoje (Mather of Fish, Chief of Woman's Mysteries, Mother of Fishy. Response: Repeat Call: Yemaja kole Yemoa lara mi (Mosher of Fish eater my boy) Response: Repeut Cali Yemoja Orisha Onisha Yemuja fun mi lowo. (Mother of Fish, Spirit, Spit, Mother of Fish give me suowanee) Response: Yemoja Ovisha Orisha Yemoja, (Mother of Fish, Spi, Spirit, Mother of Fish, Call: Pun mi towo. (Give me abundance. Response: Wai odara odara wami Yemoja fun mi lowo, (Bring me good things, ood things, Mother of Fish bring te abundance) Call: Yemoja fun mi lowe. (Moiner of Fish bring me abundance) Response: Want adara odora wan (Bing me good things, good things me. Call Yemoja asesu asesu Yemaja. (2 times). (Mosher of Fish. mouth of power mouth of poser, Mother oF Fis, 16 and the Spirit of the Ocean” a ond the Spit ofthe Qeeon * Yenajaolodo olode Yemoja. (2 tines) (Mother of Fish Queen, Queen Mother of Fishy Response: Repeat Call Yemoja olodo olodo Yemaja, (2 times) (Mosher of Fish Queen, Queen Mother of Fish Response: Repeat onty oLoKUN Call: Ototun ba wa 0, (Spirit of the Ocean sive us) Response: Ba wa Oricha bu wo 0 08 (Save us Spirit save usa)Yemoja — The Mother of Fah octn Ifa and the Spirit of Tron Opin isthe Spirit of on in the West Aticn religous tain called I, Treessence of Opin sconsideredone of any Spiival Forces in Naar which aecalled Orsha herearea argenumber of Orishaand each Oriskahasitsown ‘Ano, The unique function of Ogi within the realm of Oriha Ao (Mysteries Of Nature) isto removesl bsiscles ta standin the wayof Spiral evolution, ‘which includes the evolution of alla, inordrtodothis Ogun mastectifiee all that stands in the way of spictaal evolution, Bocgse of these sacred responsibility Ogun is considered the Guardian of Truth. Oe dos 0% protect the tut of what we. woul! like to bs, he guards the wath of what is, Its Be process of making this distinction that fis athe core of O's mystery ‘This isthe second ina series of booklets about the Orzha Pleats fe fee to wit us and tell us which of the Orisha you would ike to koow more bout, ‘Send your name and eds ote adds: blow and we wil pu youn our sailing Hist, ‘Sead $200 for postage and handling and wo wil sed you our atest catalog. ISBN 0.942272-28-5 5159815, 36 paces, Paper $4.95wap iwa-pere IFA QUEST ‘The Search for the Source of Santeria and Lucumi Awo Fé’lokun Fatunmb! “hua pété blends belief and skepticism, intellect and ‘emotion to give us the beauty of African tuysticism and the power of western thought. Only afew white men have made a true effort to understand and embrace Alviean Spirituality, Herskovitz, Griaule and Bascom, Now let us add Avo Faiokun.” LUISAHTEISH Author of, Jambalayes The Natural Woman's Book of Personal Charms and Practical Rituats fwa-p2te is an excellent introduction to Ya religion. The modern Yoruba accent in this book has gracefully demonstrated Fatunmabl's remarkable talent for express. Ing quintessential African religion, which | agree to, ‘The taste of the pudding is in the eating, Ire. (Cheers) ADEBOLU FATUNMISE S¥ex8 214 pages Paper $11.95 ISBN: 0-942979-23-4 AWwo. 1fé and the Theology of Orisha Divination by Awo Fi'Lokun Fatunmbt ‘Throughout tune people of diverse eultures have sought information to help them ive thelr lives, Tarot Done oracle, I Ching. playing cards, cola nut and tea Jeaves were ainong the Sources consuited, The informa ton obtained was used by the seeker to bring balance back into thet world ‘Within the Yoruba spiritual system the casting of sixteen coves provides a finite tool that begins a ‘transformation process that can lead tothehealingofthe ach throw of the shells brings forts ‘an od that begins to manifest immediately and conte tues as the diviner and seeker do the rituals the od preserbes, Thave observed this process and its profound effect ‘upon both diviner and seeker, For the diviner, there are always doors of knowledge being open trough each reading thal can lead (oa deeper understanding of Oisha, The seekers ieam how to develop sprital bal= ance as they work Unrough thelr sues, Diviner and Seeker can also experience ther faith in action, binging a deepening of thelr belle in Orisha, ‘Avvo: lf and the Theology of Orisha Divination offers diver and seeker a firm foundation in Yoruba divina ‘don, Also Awo reveals the Yoruba method of dogun and ives initiated practitioners another way to use this oracle. 56'x8" 240 pages paper $12.95 TsBN 0-049272.04-0Skis omsinmone vont a Hose OF Oot HORS oots mt : gem on sss be on Sana Smiom inten ghia Po teemgeratai, emt pe tas LEE US PHAT-40 PRAYERS, 20 pays fager 200 ae oat alte mn ns ees cna Crean ee eta beset ama nicer ieeaes Sava aan worm eain 2 Rie ba raaenti rasta ce Ba pibatiane apr ames cones SN Geeta tin eee GR SRA arse ao $e Ste PRES ow ron a THE NEW REVISED €TH & 77H BOOKS OF MOSES AND THE MAGICAL Ergrecwcte cme ee ae, Erie de te pentharbetrices ety Eiiaodier asec Shr aya Nera, Metiigeecaramewis arta eterni Soa ima SEROUS aerate an me mos eee face Garten nee tee Seas ta gorse tnt Seas te oc Sed atom ie B Seutiararenara’ Beeaianacte ii rtarnt ape 98 ‘Tee Book or ack Maple Sy AS. Wale Foper¢ia.98 alo the bake at ow Se Uootee ee spy ar botanic. Yo ts rd ns. Chee taebares st tot ou ave aneted d i Shing exe 427 nar tp cad 9c or ‘ejaer penal cack une Weal ehi ns bro enaag wth Ye ‘ORIGINAL PUBLICATIONS. 2486-88 WEBSTER AVENUE ‘BRON, NEW YORK 10458