Professional Documents
Culture Documents
This book is dedicated to all of those who benefit from this document. May
your life be enhanced and may your faith in God be strengthened.
I also want to thank all my students whom over the years have inspired me
to write this and other books. To them I give my love, and admiration.
Regards,
Awodele Ifayemi
Oloye Awodele Ifayemi
Awo Atunwase of Ilobu Land
1
TABLE OF CONTENTS
PREFACE ................................................................................................ 4
2
OFFERING OF FOOD .......................................................................... 21
ADURA ................................................................................................ 33
3
Iponri Ti o wa
Physical
L'Orun Ori
Body
PREFACE
Are we any different than our forefathers? I would like to say that we are
not. We have within ourselves all that glorious energy and will to endure the
harshest of conditions life may throw our way. We have the power within us
to overcome and conquer any and all obstacle because they are within us.
There is a tremendous spiritual energy working within the hearts and soul of
our people. This energy is stimulating our psyche to the point wherein we
can't help but believe there is truly a merciful God in the midst of all of this
worldly confusion. This dynamic and invisible force brings with it the
endurance and energy that will take us to live our life with purpose.
I understand and acknowledge that there are many of us who feel like they
have lost everything. Yet I say to them that it is the lack of knowledge of our
divine power and purpose that makes you feel that way. Fear is what deems
yourselves powerless. Yet the fear you are suffering from is the
responsibility of taking your destiny into your own hands. You have gotten
so comfortable at blaming others for your demise that you dare not take
control of your destiny for if you fail then there is no one to blame but
yourself. Yet this fear is ill founded and a lie. It is by taking charge and
ownership of your destiny that you will triumph over any adversity.
4
It is clear to see that in order to deal with our future existence, "it gotta take
a miracle". Well, we are a miraculous people by nature. We've survived
everything as a people and we're still moving on the move. Heck we even
had the honor of witnessing an African American as the President of The
United States Of America.
While reading this book, I want you to read with your inner eyes. Flow with
it! Allow your intuitive ability to guide your energies so that your character
can be shaped into a vessel that Olódùmarè can manifest into the world.
Some igedes can have a destructive effect upon things. However, the
igede chant that is used in the sphere of pouring libation, does not
have any destructive effects whatsoever. It calls upon the blessings
and protection of various heavenly forces. The act of pouring libation is
a ritual of purifying the home (ile), spirit (emi) and family (idile).
Mojuba should be the first act of the day. It is the first step in the
process of worshiping ones orisa/imole.
Fill the cup with fresh, clean water. Hold the cup in the left hand. Dip
the two middle fingers of the right hand in to the water and sprinkle
5
the water into the bowl or upon the shrine as you recite the following:
LIBATION PROCEDURE
6
(Translation)
7
Each time that you say "Mojuba...” dip your fingers into the water and
sprinkle it into the bowl. The libation can continue by honoring
members of one's family who have passed on. Call all the names of the
kings, priests, priestesses (living and deceased) of one's spiritual
lineage. This bowl of water can be placed upon your shrine or altar as
an offering.
When you pour libation with fresh water, the water becomes energized
with “Ase” and is therefore "holy water". It can be used for many
different spiritual purposes. Let your intuition guide you.
Esu is the active force behind all that is good and all that is bad. It is
Esu who must be acknowledge first so that in return he will cooperate
for your best interest and not work against you.
Then we come to Ogun; the Imole who cuts the mystical path from
heaven to earth, so that all the other Imoles may come to your service.
Ogun is associated with removing obstacles and clearing the way for
progress and prosperity to be achieved. Ògún's service must be
employed in all acts of worship.
One way that this process can be achieved is by paying homage to Esu
and Ogun as follows.
As you continue to sprinkle water from the libation cup, say the
following Oriki (praise song):
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ORIKI ESU
I ba rabo o mojuba
I ba rabo o mojuba
I ba rabo o mojuba
I ba kose omo deko
Elegbara Elegbara Elegbara
Omojuba Esu
Elegbara Esu lona
Odara Kolori eni ijo
So so so abe
Kolori eni ijo
Esu tiriri
Bara abebe
Tiriri Lona
Mojuba Esu
Ase
(Translation)
9
ADURA ESU (PRAYER TO ESU)
(Translation)
ORIKI OGUN
Mojuba Ogun
Mojuba Ogun
Mojuba Ogun
Ogun osin mole
Ogun awoo a laka aiye
Osinmole
Ogun pele o
Obu Akaluusin lao
Pe Ogun Olubukun Asogun
Ogun onile owo, Olona awo orun
Ogun mo ona awo fun mi
Jeki ififun mimo ni serere
Ogun jeki ohun mi ni gbo inu orun
Ase Modupe Ogun
(Translation)
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The Prince among the angels
Ogun, I hail you.
Ogun, the lord that all worshipers call
Blessed be the worshipers of Ogun
One who owns the house of money and the mystical path of heaven.
Build the mystical path for me.
May divine communication be achieved.
May my words be received in heaven.
Ase
It is strongly advised that you only focus your efforts upon the Orisa
that you as an aborisa have been blessed to.
Note that the aborisa is one who have been blessed to or washed
("baptized") to their tutelary Orisa. However, the aborisa have not been
initiated into the mysteries of the Orisa system. Therefore, they are not
an Alufa (priest or priestess) of the Orisa system. It is not everyone's
path to follow that road.
The Aborisa's focus is thus concentrated upon the Orisa that governs
their head and/or their lineage.
As we attempt to summon the imole to our presence, how fast and how
strong the imole come depends upon the degree of power embodied in
our words. The aborisa will find that through diligent effort, faith and
devotion the words that we give out here will become infused with
power (bara). It is through your own efforts that you will achieve
efficiency and magnitude in your rituals. You will get back what you put
in.
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At this point, before you summon the Orisa/Imole, place the same two
fingers of the right hand into the bowl of water in which you have
already poured libation into. With the two wet fingers touch your
forehead (between the eyebrows) and run them from the front to the
back of your head. As you do this, say:
Note, that no Orisa blesses a person without the consent of their Ori
(godhead). It is important that you praise your godhead before you
begin to worship your Orisa. Ring bell three times (One should obtain a
bell that will be used strictly for Orisa worship).
Before going any further in the recitation of the prayers, please note
that:
** (Name Orisa), means to say the name of the Orisa that you are
praying to.
** , means to say the name of the Orisa that you are praying to.
These directions apply throughout the book. Please keep this in mind.
Name orisa, 3x (That is, call out the orisa's name 3 times), mo pe o 3x
Mo pe o sotito
Mo pe o iwa rere
Mo pe o ire
Mo pe o sawo
Wa de de wa,
Wa de de wa,
Wa de de wa,
12
(Translation)
After the invocation, the aborisa now greets the orisa as follows:
(Translation)
Mo ji mo ki, orisa mi
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Mo ji mo ki, orisa mi
Mo ji mo ki, orisa mi
Ji ooooooo
Mo ji mo ki o
O ji'ire o
O ji ire o, orisa mi
Ase
(Translation)
We now come to the point of reciting the praise song for the Orisa. This
is a very important stage in the process of worship. The oriki holds the
mantric power that excites and expands the power of the Orisa that you
called upon. The Yoruba of south/west Nigeria believe that when the
oriki of the Orisa is recited it causes the Orisa to yield its power and
blessings to you.
The oriki of the Orisa that rules your head should be recited each
morning to increase ase the power of the Orisa in you and to receive its
blessings. It is through the use of the oriki that you can have a spiritual
union with the Orisa of your head.
In this work we will only present the oriki of the Orisa Obatala. We do
not have the time or space to present the oriki of all of the Orisa.
I - ORIKI OBATALA
Obanla
O ri n eru Ojikutu s eru
Oba n Ile Ifon, Alábálase
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Oba patapata’ n ile' Iranje'
O yo kelekele, O ta mi I'ore;
O gbá a giri l'owo osika,'
O fi l'emi asoto l'owo;
Oba Igbo; Oluwaiye re e o,
Ke bi owu la, O yi l ala,
O sun l'ala
O fi koko ala rumo Oba 'Igbo.
Ase
(Translation)
The great king, very fearful The king from Ifa's town The king from
Iranje city.
He moves slowly and gives me some rewards and gifts.
He got a wrong thing from the evil doer.
He got good things from the evil doer and gave it to me.
He gave it to me, a righteous man.
The King of Igbo. The lord of the Universe The first on the white cloth
He sleeps on the white cloth He uses a white pot. The king of Igbo.
Ase
II - ORIKI OBATALA
Alabalase; atatabiakun
Orisanlá Ogirigbanigbo, alaye ti won nfi aye fun
Orere yelu agan wo
Atu won'ka nib i ti won gbe ndana iro
Ajánaku idugbangudu
Orisa níí báni be eda
Oniwa pele aba' ni tori eni se
Olójo oko0 mi akanti oke t
Orisanla Obatala Obatala Alabalase
Ase
(Translation)
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One who scatters those who are conspiring evil
One who is as massive as an elephant The orisa who is the one who
pleads for us before the creator
The gentle one who turns a bad head good
The owner of the day, who is as huge as the mountain ,
Orisanla, the great orisa, Obatala Obatala Obatala
The white orisa of authority
Ase
The oriki have now been recited. The orisa is excited and its heart is
open to you. Now we must make offerings to the orisa.
Offerings to the orisa may vary from the burning of candles or lamps,
offerings of water, flowers, food, kola nuts, and/or incense, to the
offering of a blood sacrifice of pigeons, hens, etc. In this work we will
present the simple process of offering candles, kola nuts, water,
flowers, food, etc.
ANIMAL SACRIFICE
The practice of animal sacrifice have been the practice of all the
religions of the world today at one point or another (Christianity, Lev.
9:8, Deu. 27:5, etc.). Note that Jesus was a human sacrifice. In Islam
sacrifice and offerings is the fifth compulsory act of Haji. In the
sacrificing of animals they may offer camels, cows, goats, etc. Amongst
the present day Jews the practice of blood sacrifice is very common and
similar to those of the Yoruba.
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OFFERING OF CANDLES
In fire burning (candles, lamps, etc.), the flame upon the altar serves
as a porthole through which the desired spiritual entity can manifest
through. The candle may be of any type. It is the color of the candle
that is important.
Note that the use of fire in worship is a practice amongst the Yoruba's
of south/west Nigeria who burn palm oil lamps to various orisa.
In olden days, especially amongst the Ibos, a sacred fire of logs, etc.
was constantly kept burning in honor of the orisa, etc. The idea of a
perpetual fire is an African concept that goes back to ancient Egypt.
OFFERING OF INCENSE
Incense is offered to bless the orisa and to carry ones words to heaven.
Incense offerings can involve burning herbs, flowers and resins. In
burning incense be sure that the fragrance, herbs, etc., is conducive to
the energy state of the orisa.
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OFFERING OF FOOD
Each orisa has its own menu and taste. Food offerings are common
amongst many belief systems. It is believed that every object has its
counterpart in heaven. Everything has its origin within. When offering
food the orisa receives the spiritual essence of the substance given. The
reader is here strongly advised to pick up a copy of "ONJE FUN ORISA"
(Food for the Gods) by Gary Edwards and John Mason.
Kola nut (obi) as a food item is used in the worship of almost all the
orisa with the exception of Oramfe (Sango) who takes bitter kola nuts
(orogbo). The kola nut is a sacred item which holds power, character
and blessings. Kola nut in the system of south/west Nigeria plays a very
important role in every act of worship.
OFFERING OF WATER
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OFFERING OF FLOWERS
Obatala Tuberose
Esü lily of the valley
Ogun blessed thistle, red carnations,eucalyptus
Osun roses, yellow pom poms, vervain
Oramfe orange blossoms, geranium
Yemaya anemone, vervain
Oya walnut
Before actually presenting your offerings to the orisa that you are
worshipping, you the aborisa should neatly lay out all of the items that
are going to be offered to the orisa in an organized fashion ahead of
time.
OFFERING OF CANDLES
19
Ase
(Translation)
Ki Olódùmarè gbe o
(Translation)
OFFERING OF WATER
(Translation)
20
Note: Place water on shrine and then say:
OFFERING OF FLOWERS
OFFERING OF FOOD
(Translation)
Here, the aborisa should place the food on the shrine and say:
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Ki Olódùmarè gbe o (May Olódùmarè receive it)
Note: All offerings made to the orisa should always include kola nuts even if
a kola nut is the only offering made that day. Just before presenting an
offering of kola nuts to the orisa, they should be washed in a bowl of salt
water first.
I ba ase orisa,________
Orisa mi gbobi lowo kan
Ebora ki i ko ebe obi.
Ase
(Translation)
Note: At this point of the ritual the aborisa may split one of the kola nuts
into its four segments and cast than.
Once you have split the obi abata into its four segments, you will notice that
in the center of each segment there is a small nipple or navel. Take the
small nipple out and cast it upon the floor and say:
22
Then hold the four segments in your cupped hands and say:
Gbohun mi orisa mi
Gbohun mi orisa mi
Gbohun mi orisa mi
Ago obi
Ago obi
Ago obi
Obi ni ibi iku
Obi ni ibi Arun
Obi ni ibi idina, etc.
Ebora ki iko ebe fun obi
(Translation)
Hear me my orisa
Hear me my orisa
Hear me my orisa
Attention obi
Attention obi
Attention obi
It is obi that is used to avert death
It is obi that is used to avert sickness
It is obi that is used to avert obstacles
No divinity turns down an appeal made with obi
Note: With obi in cupped hands shake the obi as you say:
Akimoron, Akimoron, Akimoron (May the divine spirit come and assist us.)
If the pattern that appear indicates a "yes” answer, the aborisa should then
say:
If the obi pattern that appear indicates a "no" answer, the aborisa must then
cast to find out what other offerings must be added to those already offered.
23
You will consult on whether or not you should give more: water, kola nuts,
food, flowers, etc.
After casting five times with a continuous "no" answer, the aborisa should at
that point begin to pray to the orisa to accept the offering and pledge to the
orisa that you will place certain disciplines upon oneself, such as: fasting,
abstinence of sex for a certain period of time, controlling ones emotions,
performing certain rituals each day, etc.
After casting nine times and a no answer is still received, the aborisa should
then consult an experienced priest/priestess upon the matter. However, the
aborisa should move on to the next stage of the ritual.
The following are the general obi patterns. The explanations are not
exhausted.
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• NEW WORLD OBI DIVINATION by, Oloye Awodele Ifayemi, Awo Atunwase of
Ilobu Land
• THE YORUBA RELIGION INTRODUCTION TO ITS PRACTICE by, Conrad E.
Mauge Ph.D.
Now that we have cast the obi and the will of the orisa have been made
known to us, let us now begin to sing blessings and sing prayers to the
orisa.
Music, song, dance, etc., finds its true and highest application in the realm
of African (non- western, American Indians, etc.,) spirituality. As in the case
of the Yoruba, music (song) is a spiritual medium used to induce higher
"altered states" of awareness. It serves as a ritualistic tool for invoking,
stimulating and setting in motion divine heavenly forces.
There are numerous songs, chants, Orin used in the realm of Yoruba
(African, etc.) worship to the many orisa. As the various orisa have their
oriki (praise names) which are recited by priests/priestesses of any given
orisa; there are also rhythmic chants and songs used in connection with
each orisa that are chanted during worship.
These chants are not only chanted to induce a higher state in the spirit of
the aborisa, but also to, excite and enchant the orisa itself. It is said that
when the chants are sung, the orisa become happy and dances. The chants
influence the orisa to come and accept the sacrifices. You will find that most
Yoruba Orin are short and to-the-point. Therefore, each Orin is chanted in
repetition, with each orisa having its particular tempo.
Usually Obatala, Osun and Yemaya are sung with a slower, mellow,
continuous tempo. Orisa like Esü, Ogun and Sango are usually sung with a
tempo that is very fast and energetic.
The Orin may express ideas and concepts that praise the orisa, thank the
orisa, beseech the orisa, call the orisa or move the orisa to elevate you or
give you divine assistance.
In this work we give a few Orin that are very simple to master. Relative to
their rhythms say to you, as a wise Benin priest once said to me,
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"If you have truth inside, what comes out of you is best."
Study the chant, sit and meditate upon it (asaro) and let the orisa give you a
rhythm. This is the African way.
*****
This is an old Obatala Orin that is commonly sung in Nigeria to praise the
power of Obatala.
Alabalase - Alabalase
Alabalase – Alabalase
*****
This Orin is sung to Obatala for children, family, prosperity and blessings.
(Translation)
The powerful are who dwell with a person and makes them prosperous.
One who has Ase.
You who multiply one into two hundred
Increase me into four hundred
Increase me into two hundred
Increase me into one thousand, four hundred and sixty persons
******
This Orin is a very popular one. Its rhythm will not be hard to come upon. It
is used to praise Obatala. It is; a very powerful and sacred chant.
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Ile gbo gbo ile orisa
Orisa nía iye aíye o
Ile gbo gbo ile orisa
(Translation)
*****
This Orin is chanted to Esu/Elegbara to excite Esü to come and assist you in
your endeavors.
(Translation)
*****
Esu tiriri
(Translation)
*****
This Orin is chanted to call upon the assistance of Ogun, to have blessings
bestowed upon them.
Ogun j in o
27
(Translation)
*****
(Translation)
Gbonrangandan is the sound Ogun makes when he strikes the sword (as
when a blacksmith forges a sword).
*****
This Orin is chanted to excite and praise Osanyin and is usually sung when
gathering fresh herbs in the forest.
(Translation)
The one-legged man who is more powerful than a man with two legs, who
turns all leaves into medicine.
****
This Orin is chanted to invoke the presence of Osun and to call upon her
blessings.
Ore yeye o
Yeye Kaare
Yeye mi Ladakoju
Yeye mi Awedewemo
(Translation)
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Oh gracious mother
Mother Kaare
My mother of two crowns
Mother who washes children who washes brass
*****
This Orin is chanted to praise and to invoke the powers of Osun especially to
assist you and protect you from a great enemy.
Osun Aburaolu
(Translation)
*****
This Orin is chanted to praise Yemaya and to call upon her blessings.
Pele o Yemaya
(Translation)
We praise Yemaya
****
This orin is chanted to praise Yemaya and to ask her to bring you abundance
and children.
(Translation)
29
*****
This Orin is chanted to call down the presence of Oya and elevate one’s self
to her divine status.
(Translation)
We are almighty.
We have transcended death.
We are one with Oya.
*****
This Orin is chanted to Sango in his praise name Olu Sonso. This Orin
invokes the powers of Sango to come and set matters right.
Olu sonso
Bi oba da ki orun baje
Olu sonso a tun orun se
(Translation)
If it should happen that the heavens should spoil, it is Olu Osonso who will
turn it right again.
****
The Orin is chanted to Oramfe to praise him for his great power and to
harness his power.
(Translation)
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*****
This Orin is chanted to Oramfe to praise him and to invoke his power.
(Translation)
*****
This Orin is chanted to Ela to praise Ela and to harness his power.
(Translation)
*****
Ifa te ju mo mi
Owo mi ire o
(Translation)
This Orin is chanted to Ifa/Orunmila to harness his power and to call upon
his blessings.
*****
This orin is chanted to Oduduwa to praise her and invoke her presence.
(Translation)
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Oduduwa, the great holy mother
Who influences all of heaven
*****
This orin is chanted to Oluorogbo to invoke his presence and his power.
(Translation)
GENERAL ORIN
(Translation)
*****
(Translation)
32
*****
This Orin is chanted to bless your orisa.
(Translation)
Blessed be (Obatala, Oduduwa, Osun, Yemaya, etc.)
*****
For more information on Orin, the reader is advised to pick up the following
books:
ADURA
In the Spirituality of the Yoruba, prayer (adura) is essential. Yoruba like all
of your indigenous wisdom traditions of Africa is based upon the power of
the word (Ofo Ase). In the wisdom of the Yoruba, the word is sacred and the
word is truthful. Within the word, there is a holy, mystical force called bara.
It is this holy primordial force that sets Ase in motion. It is bara that is the
language that the Irunmole understand and obey. It is bara that is the true
source of nourishment for the orisa. When we pray with a one-pointed mind
and righteous heart, our words become potent with bara and our prayers are
answered.
Prayer is the means by which the aborisa enters into communion with the
Irunmole (all the heavenly beings). Thus, it is through prayer (adura) that
we are able to influence the orisa to act on our behalf. The aborisa should
know that when we pray, it is the orisa that rules our head that hears and
carries or transmit our request to Olódùmarè.
Olódùmarè has the final sanction of the blessings you request. The Yoruba
awo (sage) says:
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"Ase i owo Olódùmarè.."
(Translation)
"It is the power or hand of Olódùmarè that has the final sanction".
It is through Olódùmarè that the orisa has the full power to grant you your
request. Prayer (adura) may be said at any time, any place and under any
circumstances. However, formal prayer is done before one's altar that has
been consecrated to the orisa.
In most cases the content of our prayer reflects our personal life experience.
The adura (prayer) may be for money, love, children, health, protection, etc.
The awo says, _ the greatest request is iwa, that is divine character. Divine
character is wisdom, unlimited knowledge, potency, truth, righteousness,
Ase (power), children, health, etc.
A word to the wise: Pray for the things you need more so than the things
you want. Your needs are the foundation for getting all the things that you
want.
2. Pray with faith. Most people pray with it in mind that their prayers will not
be answered. When you pray see your prayers being answered.
4. Pray with emotion. Feel the desire of what you request. Pray with a
burning desire to receive your wish.
5. Act upon your prayer. Some people may pray for money or a job. There
are those who pray for a job and never leave the house. If you pray for
health, then make an effort to heal yourself. Eat right, change your
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lifestyle or habits that have aided in the manifestation of poor health,
etc.,
Sit down and meditate and plan how you can make your prayers (your
request) manifest. Know that the orisa is working through you to achieve
your prayer.
6. When you pray, be specific; be to-the-point. Know what you want and
how you wish to receive it. For example: If you are praying for money,
specify the amount and the avenue through which you want it to come.
8. Sometimes instead of praying for the things you want directly, pray for
the discipline, knowledge, wisdom and power to manifest your desire.
9. If your desire is wealth, request of the orisa to bestow upon you the
knowledge and wisdom needed to achieve wealth.
10. Ask the Orisa to give you the Iwa (the character) that will give you the
things that you are praying for and the character that will attract to you
the things that you need.
I.
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Jeki emi se otito
_______ ba mi se otito. Ase.
(Translation)
II.
O _____ orisa mi ki n ri je ki n ri mu
______ orisa mi iree mi gbogbo ni wara ni wara
O _____ iwo orisa mi o so ola mi di pupo.
Ase.
(Translation)
III.
(Translation)
There are no gods that support a person in their laziness; one's greatest
support is one's own arms.
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CLOSING THE PRAYER
Now we come to the closing. We must now seal our destiny and blessings.
We shall proceed as follow:
1.
(Translation)
2.
_______ orisa mi modupe modupe modupe
Olukbukun _______ orisa mi
Moji mo ki orisa mi
Imole wale mi ati otito jokoo ti mi o
A je wole mi ola jokoo ti mi o
(Translation)
37
WISDOM OF IFA
Q. Is it necessary that one receives the five Elekes or should one receive
only the Elekes of their orisa?
A. The five Elekes are the banner of Santeria. It is not the practice of the
Yoruba tradition of south/west Nigeria to receive the five Elekes. One
receives the Elekes (usually at birth) of the orisa that rules their head or
their lineage. In most cases they only receive one Eleke, Nigerians find it
surprisingly humorous to see Orisha worshipers in America wearing so many
beads.
38
Q. How often should a blood sacrifice be done to the orisa?
Keep in mind that the orisa are what the Christians called angels and arch
angels. Let's draw an analogy between Christianity and Yoruba spiritual view.
As Jesus is the messenger of God Almighty, so too are the Orisa’s; who are
the servants of Olódùmarè.
The Christians go further to say that Jesus is God. The Yoruba awo believe
the orisa in essence is Olódùmarè who is praised as the
(Translation)
Q. How can one find out which orisa is their spiritual guide?
39
A. You can get this information by going to a competent/experienced
Babalawo. They will use the Oracle of IFA which has the authority to
accurately determine your orisa.
A. No, the orisa do not advocate evil deeds. The orisa will abandon the
aborisa who seek to employ them for evil expression. In the Yoruba system
there are the 401 orisa. The left side of heaven control the right side of
things in the physical world. They are the powers of good, truth and
righteousness. Then there are the 200 orisa on the right side of heaven who
control the left side of things in the physical world, they are the evil ones,
when one call the orisa to do evil. They are the ones that come to the
aborisa. To do this opens yourself up to repercussions you will regret.
CLOSING MESSAGE
This book was published to deliver a very practical way of worshipping ones
orisa. We express the purpose and the importance of one knowing how to
communicate with the subtler part of their being.
This book has given you a step by step format of how to connect with your
spirit through prayer.
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