Ile Ifa International1

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ILE IFAINTERNATIONAL

ORUNMILA’S HEALING SPACES

OLUWO IFAKOLADE OBAFEMI





ILE IFAINTERNATIONAL





ILE IFA

INTERNATIONALORUNMILA’S HEALING SPACES

Oluwo Ifakolade Obafemi

Iyanifa Fayomi Falade Aworeni Obafemi



Copyright © 2011 by Oluwo Ifakolade Obafemi.

ISBN: Hardcover 978-1-4568-6724-9 Softcover 978-1-4568-6224-4

All rights reserved. No part of this book may be reproduced or transmitted in anyform or by any means, electronic or mechanical, including photocopying, recording,or by any information storage and retrieval system, without permission in writingfrom the copyright owner.

This book was printed in the United States of America.

To order additional copies of this book, contact:

Xlibris [email protected]



INDEX

INTRODUCTION........................................................................ 9

THE WORSHIP SERVICE LATI JISE IFA ..................................... 13

IWURE-PRAYERS TO THE ORISA

IFA

OBATALA................................................................................... 29

TO ENTER HERE WE MUST BOW

ORIKI OMI INCANTATION ..................................................... 34

ORIKI ESU................................................................................ 35

ORIKI OMI BLESSING INCANTATION .................................... 40

MORNING PRAYER TO IFA OYEKU MEJI.............................................................................. 41

ORI MORNING PRAYER ......................................................... 43

ORI INCANTATION TO THE HEAD ......................................... 43

ORIKI SANGO ........................................................................... 45

ORIKI OSUN SEGESE SOLAGBADE .......................................... 48

ORIKI OGUN ............................................................................ 50



ORIKI OYA ................................................................................ 51

ORIKI ONILE ............................................................................ 55

ORIKI EGUNGUN NLA ............................................................ 55

INITIATESAND TEMPLE BOARD MEMBERS ........................... 57

TEMPLE DRESS CODE .............................................................. 58

IWORIBOGBE ........................................................................... 59

THE PETITION .......................................................................... 62

ODUN IFA/ORISA ..................................................................... 64

IKEFUNLOWO ........................................................................... 65

ORISA ORA AND ORISA OLOKUN ......................................... 67

ORIKI NANA BURUKU AND ORISA OBALUAIYE ................... 69

ORIKI ORISA AJE ...................................................................... 72

IWA ............................................................................................ 74

ILEKE CEREMONY ................................................................... 75

IWORIBOGBE, THE ILE IWOSAN ORUNMILAMIMO TEMPLE

ORIKI OSOOSI .......................................................................... 79



This book is dedicated to my mother Mary, my sister Ro, my daughters

Deanna and Lavonna, my wives, and the empowerment of women.





9

PREFACE

MAY IFA, MY ELDERS, AND MY ANCESTORS FORGIVE MEIF I MISPEAK? IT IS MY PLEASURE TO PRESENT TO YOU THEPRODUCT OF MORE THAN 25 YEARS OF WORK. THANKS TO THE

KNOWLEDGE, DEDICATION, WRITING AND ORGANIZATIONALSKILLS OF YEYE FAYOMI, MY APETEBI, WE ARE ABLE TO PRESENT

YOU WITH THIS LABOR OF LOVE FOR IFA. MAY YOUR HARD WORKNEVER BE FORGOTTEN. I WOULD ALSO LIKE TO ACKNOWLEDGEALL THE UNSUNG ANCESTORS, ELDERS, AND TEACHERS WHOHAVE DEDICATED THEIR LIVES TO THE RELIGION AND CULTUREAND ARE SELDOM CELEBRATED. IN MEMORY OF HRH ADEFUNMII, MY FIRST GODFATHER, AKODA MEDAHOCCI KOFI ZANU,FOR SHARING HIS PASSION FOR IFA, CHIEF AJAMU, FOR HISINSTRUCTION ON HOW TO LIVE THIS WAY OF LIFE AND THOUGHT,AND BABA CLARO FOR HIS GUIDANCE FROM THE LUCCUMIPERSPECTIVE. MAY THEY ALL SIT IN ROYAL SPLENDER AT THEFOOT OF OLODUMARE.

WE WOULD ALSO LIKE TO SALUTE THE ONI, KING OF KINGS

FOR HIS LEADERSHIP AND PROVIDING THE FACE OF OURFATHERS. IT HAS BEEN AN HONOR TO SIT IN YOUR AUGUSTPRESENCE. THE ARABA OF IFE, HEAD OF ALL THE BABALAWOS INTHE WORLD FOR HIS SUPPORT OF YEYE FAYOMI AND THE TEMPLE.ETERNAL GATITUDE AND LOYLATY TO THE AWISE AGBAYE OFIFE, DR. WANDE ABIMBOLA FOR ACCEPTING ME AS HIS STUDENT,AND TEACHING ME IFA. I WOULD BE REMISS NOT TO MENTIONMY FIRST TEACHER HRG IYA OYAMIWA, WHO INTRODUCED ME

TO THIS WAY OF LIFE. IYAMAGBA ADEKOLA AND AGBONGBONIFATUNJI WILL ALWAYS BE REMEMBERD FOR INSTILLING A LOVEAND RESPECT FOR THE RELIGION AND THE CULTURE.



10 Oluwo Ifakolade Obafemi

I WOULD LIKE TO THANK AND ACKNOWLEDGE THE ABIMBOLAAND ANIMASHAN FAMILIES FOR ALL THEIR SUPPORT, AND THE“MAFIA”, IFANIYI, IFAKAYODA, IFAFEMI, IFAKUNLE, AYO SALAMI,

DOUSUNMO, AND ALL OF THE BABA IFAS WHO WORKED MYINITIATION. IT IS MY HOPE THAT I CAN SHARE THE LOVE USHOWED ME.

LAST BUT NOT LEAST ALL OF THE AWOS WHO HAVE PROVIDEDGUIDANCE AND SUPPORT, BABA ADE, ERINMI ATI OLOYEKULIVICH, DR. MAX SANDOW, BABA OGUNNIYI, BABA OGUNLADE,OKANBI, FALOKUN, BABA HECTOR RODRIGEZ, ONIFADE, HRH

ADEFUNMI 11, ALL OF MY APETEBIS AND GODCHILDREN. IF I HAVEFORGOTTEN ANY PLEASE FORGIVE ME, AND THANK YOU.



11Ile Ifa International

IWORIBOGBE

Ona wuru wuru wuru yu

E je a jo ye e wo

A dia fun Iwori

Eyi ti n lo ree b’Ogbe nle Aje

Oun lee laje bayii?

Ogbe ni yoo lajeSugbon ko rubo

Oun Ogbe naa o si ruOna kan n be ti awon o jo moo lo

Ore atore ba jo n lo ona

Bee ni won se kan aje Eje a jo ye e wo

A dia fun Iwori

Eyo to n lo ree b’Ogbe nle Aje

Iworibogbe rereIwori waa bogbe sile aya

Iworibogbe rereIwori waa bogbe sile omo

Iworibogbe rere

TRANSLATION

This uncertain pathLet us examine it together

Cast divination for Iwori

That was going to meet Ogbe into the house of wealth

The good Iworibogbe

Iwori come and vomit Ogbe into the house of wealth

The good Iworibogbe

Iworibogbe come and vomit Ogbe into house of wives

The good IworibogbeIwori come and vomit Ogbe into house of children

The good Iworibogbe





13

INTRODUCTION

Welcome to Ile Iwosan Orunmila Mimo, Orunmila’s Healing Spaces.Many years ago, I began pondering and meditating about how, do we as Ifadevotees and practitioners not only worship, but worship in the way of our

Ancestors.

Not all of us were privileged in having a community compoundenvironment, such as the one started many years ago by his royal highness theOba Ofuntola Osejiman Adefunmi in Oyotunji Village or was born to thelanguage of the Yoruba by being born in West Africa in the compound of Ifaand Orisa worshipers.

Ile Iwosan Orunmila Mimo is a temple dedicated to the worship, trainingand healing of people through the edification of Olodumare, Ori-Isese, Orunmila,Irunmole and Orisa of the Yoruba People of Southwest Nigeria. It is our pleasureto serve Olodumare, Ela, Irunmole, and our Ancestors with grace, dignity,enthusiasm and love.

The mission of Ile Iwosan Orunmila Mimo/Orunmila Healing Spaces is to

bring “good Ifa” to those who love Ifa. Our objective is to worship Olodumareand the Irunmole by incorporating those principles given by the mandates ofOlodumare through the auspice of Ifa. We promote the education, health, andculture of the Yoruba of Nigeria and their religious pursuit given to them 12,000

years ago by their Ancestors.

We are affiliated with a number of Ifa temples throughout the Diasporaand in Nigeria. The Oluwo of our organization is Babalawo Ifakolade Obafemi,

who was a godchild of HRH Ofuntola Osejiman Adefunmi I of Oyotunji, thenproceeding to study under Babalawo Sangodina Ifatunji, subsequently with theAwise of Ile Ife, Olodumeridinlogun of Ile Ife Oloye Ogunwande Abimbola andother premier Elders in Nigeria. The Iyanifa of this temple, Iyanifa Fayomi Falade




Aworeni Obafemi, is a member of the International Council of Ifa Religionsand an adopted member of the family of the Araba of Ile Ife, Awoyemi AworeniAdisa Mokanranwale

We are the bridge that connects Nigerian Ifa with that of the Diaspora,investigating ways to improve our relationships and care for our own at home.We in this house of worship pledge to honor our elders and support the growthand development of Ifa corpus here.

The lineage of this house began under the leadership of Babalawo SangodinaIfatunji, Ile Jalumi in Maywood, Illinois which is a mission of the Oyotunji, South

Carolina lineage; then to Ara Ifa Ijo Orunmila in Los Angeles, California, underthe leadership of the Olubikin of Ile Ife, Oloye Fasina Falade, who was initiatedby the past Araba Agbaye of Ile Ife Ifasuyi Omiporiola and also Peter Rojas ofLos Angeles as Ojugbona.

We have a rich history and lineage with many historical pioneers of Ifa inthis country. We are a revolutionary temple in that we are making strives to createa better face of Ifa in the world.

This book was created to help you begin your worship and study of Ifa.

ILE IWOSAN ORUNMILA MIMO TEMPLE WORSHIP SERVICE

Our temple’s format of worship is predicated on worship module of our

parent temple in Ile Ife on Oke Igeti where the original house of Orunmila stillstands. There are many different types of worship styles from different townshipsand temples throughout Yoruba land. It is critical for our people in the Diasporato understand the style that is for our temple and how we worship, for it will bepassed down to many generations of families and Awo family developed in thetraining by our teachers.

Yoruba culture also has a clear understanding of respect of first our heavenly

Elders, Olodumare, Ifa, Ori, Ebora, Orisa, Egungun Nla, Iyami Osoronga andthen our earthly elders in age, religious and social ranking.

Upon entering our temple, we begin with the salutation of the Ifa and Orisashrines, starting at the front door with Orisas Esu, Ogun, Osossi, and Ajaguna




Egbe Orun. From there we go to the actual shrine room where we prostrateand salute the shrines beginning with Ifa, Ori, Osun, Obatala, Sango, Oya, Aje,

Yemoja, and Egungun Nla. We then salute the Elders of the temple beginning

with seniority. Seniority, by the Yoruba standard is to salute the Babalowo, Iyanifas,and priest/priestess. You are showing the proper respect and deference given tothem as your Elders. The power or ‘ase’ is in giving respect than in lying prostrateon the earth; being blessed with prayer and incantation by the Elder and thenbeing raised up from the earth which in turn blessed the Elder.

In the worship service we begin with as follows

To also continue on the theme of “Respect” during the worship everyone ison their knees, women and men take head coverings off their head and everyonemust tap the earth, where Egungun Nla are buried and where the Irunmole ontheir return to Orun disappeared. The worship days are on every 4th day cycle inthe Ifa calendar. Orun Ifa Ose, 9th day of worship of Ifa is called “Isan Ifa Ose”,and the 17th day of the Ifa prayer cycle is called, “Itadogun Ifa Ose” In mosttemples of traditional Ifa and Orisa worship the major celebration is on the 17th day however because of the urban nature of our modern societies many use eitherSaturday or Sunday as a worship day in the Diaspora.

Typically, our prayers begin with salutation to Ifa/Orunmila and Iba (Homage)

IBA ORIKI MORNING

MORNING PRAYER TO OLODUMARE, IFA, IRUNMALE, EGUNGUN ILE

IBAHOMAGE

Iba OHomage to Olodumare

Olodumare Oba ajiki

Olodumare, Divine Ruler who must be reverently praised every morning (unmovable, unchanging)

Edumare Oba a ji ge

Edumare (Orunmila), the most respected with adoration,Ogege Oba tiin gbele aye gun

The pivot of life equilibrium

Ogbagba nla Oba tolode-Orun

The grand commander of the cosmic zone




Iba OHomage to

Ati yo ojoThe rising of the Sun

Ati wo oorun

The setting of the Sun

Iba kutukutu awo owuro

Kutukutu, the priest of the early Dawn

Ganrin Ganrin Awo osan gangan

Ganrin Ganrin, priest of the Noon

Winrin winrin Awo Oru

Winrin winrin, priest of the Night

Ati okuku-su-wii, Awo Oganjo

Okuku-su-wi, priest of the mid-night

Iba Elewu ide,

Homage to Elewu Ide, Orisa of the Sun

Iba Elewu Ala,

Homage to Elewu Ala, Orisa of the Moon

Iba Irawo-sasa n be lehin f osupa

Homage to Irawo-sasa, Orisa of the cosmic stars,Afefelegelege Awo Isalu aye

Afefelegelege, priest of the Earth

Efuufulegelege Awo isalu orun

Efuufulegelege, priest of the Universe

Iba Ajagunmole Oluwo ode OrunHomage to Ajagunmole, priest of the great beyond

Iba Aromoganyin Onibode aye oun orun

Homage to Aromoganyin, the gateman of the great beyond

Iba Awonamaja Babalawo tii n komo nifa oju orun

Homage to Awonamaja, Ifa priest that teaches Ifa in our dreams

Iba Esu lalu-okiri-oko, Kiri-ogo

Homage to Esu lalu-okiri-oko, Kiri-ogo

Iba Eyin IyamiHomage to Eyin (It is you I am calling please) Iyami

Afinju eye tii n je loju oloko

The skillful bird that feed in the presence of the owner

Afinju eye tii ni fiye sap tii n fiko sehin




The skillful bird with feathers and beak

Afinju eye tii n fiye sapa tii n f’eekun sehin

The skillful bird with feathers and teeth

Afinju eye tii n fiye sapa tii n fehin sehinThe skillful bird with bones as feathers and bones as teeth

Afinju eye tii n fegungun sapa tii n fegungun sehin

The skillful bird with iron feathers and iron teethAfinju eye tii n firin n sapa tii n firin sehin

The skillful bird with feathers of fire and teeth of fireIba Ile, Otete, lanbua,

Homage to The Mother Earth

Aterere kari ayeThe special carpet of the Universe

Agbohun, maa for, abiyamo tooto

The Mute listener, Mother of All

Iba Ifa on Olodumare

Homage to Ifa the voice of the Almighty God

Iba Orunmila Eleri Ipin

Homage to Orunmila witness of destiny

Atori eni tio sunwon se,The one that changes misfortune to fortune

Iba Aboru, Aboye, Abosise

Homage to the sacrifice that is given, the sacrifice that is accepted, the sacrifice that has manifested

Iba Ogun, yankan bi ogbe,Homage to Ogun the bleeding of the flesh wound

Iba otarigidi-tii n se yeye Ogun

Homage to Otarigidi-tii Ogun’s God-mother

Iba omobowu oun ewiri-maje

Homage to Omobowu and Ewiri-maje, Ogun’s wives

Iba Ija Iba Osoosi

Homage to Osoosi

Iba Olutasin tokotoko bo OgunOlutasin, the first to appease Ogun

Iba Ope ti a n tidi n be tii n tori gbe ni

Homage to the Palm Tree that is appease at the base, that bring forth benefiting fruits at the top




Iba Ope to fidi sekan to fori se pupo

Homage to the Palm tree with one trunk but many branches

Iba Egbe Oga-Ogo

Homage to Egbe the cosmic companions

Iba Ogba

Homage to Ogba, the astral friends

Iba Olunkori-Orisa ewe

Homage to Olunkori, The Orisa of children astral mates

Iba Sango, Oluorojo, bambi-arigba ota segun

Homage to Sango, Oluorojo, Bambi, the Orisa of Thunder with many thunderbolts

Iba Haawa, Iba Gambe-Olu,

Homage to Haawo and Gambe-Olu wives of Sango

Iba Oya Oriri, Obinrin gbongbonran tii n yoko re loko ebu

Homage to Oya Oriri, the powerful woman that recused her husband from ridicules,

Iba Oke ganga, Oke ganga

Homage to Oke ganga, Oke ganga

Iba Aganju

Homage to Orisa Aganju

Iba Mojelewu

Homage to Orisa Mojelewu

Iba Okeere

Homage to Orisa Okeere

Iba Yemoja, Iba odo OgunHomage to Orisa Yemoja and river Ogun

Iba Osaara, Iba Toorosi

Homage to Osaara and Toorosi, Sango’s Godmothers

Iba Iyalode lode oro

Homage to Iyalode, the custodian of Oro (Oro town)

Iba Moremi lode Ofa

Homage to Moremi custodian of Ofa (Ofa town)

Iba ObaHomage to Orisa Oba the faithful and committed wife of Sango,

Iba O, Obatala, Oba taasaHomage to Obatala King of Orisa Oba Taasa

Oba Patapata lode Iranje,




King of Orisa, the custodian of Iranje (Iranje town)

Iba Iranje ile, Iba Iranje Oko, Iba Ifon-Osun

Homage to Iranje ile, Iranje Oko, Ifon Osun (all towns)

Iba Igbin, Iba Igbin-OosaHomage to the snail and the Obatala’s drum

Iba Alagemo-teerekange

Homage to Alagemo-teerekange, the chameleon

Je a gbo Je a toWe are wishing for longevity

Iba Abomoda omo Oosa-Agbowujin

Homage to Abamoda, the child of Oosa-Agbowujin (plant bryophillum pinnatum)

Mo daba ire aiku, ire aje, ire aya/oko, ire omo, ire Isegun, ire gbogbo

We are wishing for all good fortune

Aba ti Alagemo bada l Oosa-Oke n gba

It is the good wishes of Alagemo that Orisa Accepts

Iba gunyan gunyan ile Ido

Homage to the Gunyan gunyan women of Ile Ido (Ido Town)

Iba rokaroka Obinrin Ibadan

Homage to the Rokaroka women of Ibadan (Ibadan Town)

Iba Aje tii n somo Olu-Ibini

Homage to Aje, princess of Ibini

Iba Okun tii n somo Ode Irada

Homage to Okun, the princess of Irada (Irada town)

Iba Oro, Oropoto pomupomu

Homage to Oro Oropoto pomupomu

Tobi omo lewelewe ti kan kan o sofunThe Orisa with many surviving children

Iba Osanyin-mogboraye

Homage to Osanyin-mogboraye

To gba opa lowo Olokunrun sanu

The Healer of the sickIba Olokun

Homage to Orisa Olokun of the ocean

Iba OlosaHomage to Orisa Olosa of the lagoon

Iba Odu loogbo-oje

Homage to Orisa Odu loogbo-oje

Iba Osun Awura-Olu




Homage to Orisa Osun, owner of the beaded comb

Olooya-Iyun, Awede koto wemo

She cleansed her brass and later bathes her children

Iba Iyami Osoronga lode IpokiaHomage to Iyami Osoronga custodian of Ipokia (Ipokia town)

Iba Ori-eni

Homage to ones Destiny

Iba Ikin-eni

Homage to one’s Ikin (Sacred Palm Kernels), all ancestral male Orisa and ancestral female Orisa

Iba Yeye

Homage to One’s Mother

Iba Baba

Homage to One’s Father

Iba Araba Agbaye of Ile Ife Awoyemi Aworeni Mokanranwale Adisa

Homage to the Araba of the World located in Ile Ife, Nigeria Awoyemi Aworeni Mokanranwale Adisa

Iba Oluwo

Homage to One’s Spiritual Teacher

Iba Ojugbona

Homage to One’s chief officiating priest

Iba Iparipa adaso-mamuro

Homage to the insect communities

Iba Eyin Isoro-Orun

Homage to Isoro-Orun the Astral Ancestral Orisa

Iba ara Ile

Homage to all spiritual houses in the worldAwa juba kee je kiba we se, Ase!

We sincerely pay our homage,

Accept our homage with Understanding, Wisdom, and Kindness, May it be so

Ela ro wa, Ela ro wa, Ela ro waOrunmila ro wa, Orunmila ro wa, Orunmila ro wa

Ifa bi o ba roko kode, Ifa bi o ba roko kode, Ifa bi o ba roko kodeOrunmila bi o ba rodo ko bo, Orunmila bi o ba rodo ko bo, and Orunmila bi

o ba rodo ko boEre gege ni teku agege, Ere gege ni teku agege, Ere gege ni teku agege

Abiyamo ki i gbekun omo re ko duro, Abiyamo ki i gbekun omo re ko duro,




Abyamo ki i gbekun omo re ko duro

Ela please descend down 3times

Orunmila descend down 3times

Ifa if you are have gone to the farm, come home immediately 3x

Örúnmìlà if you have gone to the river, come home immediately 3x

The agege rat is known for its swift and fast legs 3 xs

A nursing mother will not hear the cry of her baby and tarry 3 xsIfa Lo’ Loni

Ifa is the Master of TodayIfa Lo’ Lona

Ifa is the Master of TomorrowIfa Lo’ Lo’tu Nla Pe’lu’e’

Ifa is the Master of the day after tomorrowOrunmila lo’ nijo mere’e’rin O’o’sa’ Da’a’ye

To Orunmila belongs all the five days established by Oosa on Earth

Ise’ Ori ran mi, O’un ni mo nje: O’na ti Orisa yan fu mi oun r i mo ntoIt is the errand on which Ori has sent me on which I am running.

It is the path that Orisa has laid out that I am following.

Mojuba awon asaju nitori ana lati bereIfa lowo mi, nitori na ki Ifa Ki ose Otito fun wa ati ki o mase

Gbogbo awon ti o joko ti IfaI greet the departed because we have come to consult Ifa at my hand,

Let Ifa speak truly to us, May we not be refused by those who sit before him.Orun Ni Ti Ela

Heaven bring me wealth

Orunmila Eleri Ipin Ibekeji OlodumareOrunmila! Witness of Fate second only to Olodumare

Ajeju OogunThou are far more efficacious than medicine

Obiriti, A-p’ijo-iku da




Thou the Immense Orbit that averts the day of DeathOluwa mi, a-to-I-ba-jaye

My Lord, Almighty to save,

O’ro’ a biku j igboMysterious Spirit that fought death.

Oluwa mi, ajikiMy Lord Almighty to save,

Ogege a-gb’ aye-gunTo thee salutation is first due in the morning,

Odudu ti ndu Ori emereThou Art the one whose exertion it is to reconstruct the creature of bad luck,

A-tun-ori-ti ko sunwon seRepairer of ill luck

Amo IkuHe who knows thee becomes immortal

Olowa Aiyere,Lord Indesposable King

Agiri Ile-IlogbonPerfect in the House of Wisdom

Oluwa Mi; AmoimotanMy Lord infinite in knowledge

A ko mo O tan ko seFor not knowing thee in full we are futile

Aba mo tan iba se keOh, if we could but know thee in full, all will be well with us

Mojuba Akoda

We give homage to Akoda the first Student of IfaMojuba AsedaWe give homage to Aseda, the first one teaching Ifa to the Ancients

Akoda ti n Gbogbo ASE nifaAkoda is the first teaching Ifa to the world

Aseda Gbogbo ogbon ImoranAseda is the first to teaching the Ancients wisdom of Ifa

Oro kan so ko si awo ile

One word alone does not drive a diviner away from homeOro Kan so KO si agbon Nile

One word alone does not keep an Elder away




Orin

Ire Okun

Ire Osa

Ire OlodumareKo mo mi lowo

Ire Okun

Ire Osa

Ire Olodumare

Ko Mo Mi Kori

Ire Okun

Ire Osa Ire Olodumare

Ko Mo Mi Dele

Ase Mojuba OAse OAse

Eji Ogbe

Ase Mojuba OAse OAse

Oyeku Meji

Ase OAse

Iwori Meji

Ase Mojuba OAse O

AseOdi Meji

Obara Meji

Okanran Meji

Irosun Meji

Owonrin Meji

Ogunda Meji

Osa Meji

Irete MejiOtura Meji

Oturupon Meji




Ika Meji

Ose Meji

Orangun Meji

Isese lagba

Isese lagba

Loun t’laiye

Orunmila

Esu

Obatala

Ogun

Osun

Sango

Oya

Yemoja

Dafa Worship, Imule, Ebo and Ebo Riru

The Dafa is committed by the lead Babalawo/Iyanifa for the worshippingcommunity. After which the ebo is marked by the Awo and then twothings are done: (1). The adabo’s for manifestation and the Imule forthe community if the reading is in Ire. The Imule or covenant is theiyerosun from the dafa and blessed water and every participant useto drink the content. It is a promise from Ifa through the dafa that Itwill manifest the Ire for all of the worshipping body. (2). The Imule isprepared for the people and passed and then the ebo is completed. The

ebo is confirmed by Obi Abata. After the Dafa, Imule ebo is completedand then members can discuss the reading or if it is an Odun then thedrumming and dance to the Orisa will finish the worship.

Entry into the Shrine

There are so many people on the internet that are not only worshipers ofOrisa and Ifa but, who are newly initiated and with limited training or training

opportunities. We often speak here about Ifa and Orisa and are taking thisopportunity to speak about how to worship. It seems most appropriate to do sobeginning on the Ifa Orun Ose.




We have a procedure of entering a temple that has worked for us even whenwe worshiped at the Ara Ifa Ijo Orunmila Temple in Los Angeles over 12 yearsago. It is crucial for us to remember that it is important for us worshipers to

give the appropriate RESPECT at all times. Now different houses, temples, andplaces of worship for Orisa and Ifa have different rules or protocols of respect tothe Deities and then to their priest and this are not to supersede your houses ortemples authority but to augment your understanding and education in Ifa. Thisis a guideline and it will also help for format your own space of worship whenit is time to create that sacred space. Issues of respect and worship come all thetime in the form of questions to priest on what is the right format to worship oreven if to worship at all. Now even when it comes to saluting to a priest there is

always a controversy (Traditional or Lucumi) on whether a person should salutea priest or priestess of Ifa or how? In public or in private it is the Orisa that isbeing saluted. We are to worship our Orisa and anyone who tells you that youshould not is not only wrong but criminal. Our tradition is an ancient one thatis the first religion of the world should be held in high esteem.

Afunnikun Awo of EgbalandAinkun Awo of IjeslandPorogun sumusumu, Awo of Osunniye townThey did Ifa work for OrunmilaWhen earth-bound people said they would not practice his religion (Yorubareligion)Orunmila said earth-bound people cannot respect his religionThey(people) asked him, WhyHe (Orunmila) said Because a flock of agbe worship olu igbo

A flock of aluko worship olu odanWhen odide travels far It comes back homeHe (Orunmila) saud, Alupayida will attract men back to me (Yoruba religion)He said (Orunmila) Osin bird is known by a single name Osin(worship)The rich will come to worshipThe wealthy will come to worshipThe famous will come to worship

The young will come to worshipMen will come to worshipWomen will come to worshipOtura Ateere




ORIKI ORUNMILA

Ela ro wa, Ela ro wa, Ela ro waOrunmila ro wa, Orunmila ro wa, Orunmila rowaIfa bi o ba roko kode, Ifa bi o ba roko kode, Ifa bi o ba roko kodeOrunmila bi o ba rodo ko bo, Orunmila bi o ba rodo ko bo, Orunmila bi o ba rodo

ko bo Ere gege ni teku agege, Ere gege ni teku agege, Ere gege ni teku agegeAbiyamoki i gbekun omo re ko duro, Abiyamo ki i gbekun omo re ko duro,Abyamo ki i gbekun omo re ko duro

Ela please descend down (repeat 3x)Orunmila descend down (repeat 3x)Ifa if you are have gone to the farm, come home immediately (repeat 3x)Örúnmìlà if you have gone to the river, come home immediately (repeat 3x)The agege rat is known for its swift and fast legs (repeat 3x)A nursing mother will not hear the cry of her baby and tarry (repeat 3x)

Ifa Lo’ LoniIfa is the Master of TodayIfa Lo’ LonaIfa is the Master of Tomorrow

Ifa Lo’ Lo’tu Nla Pe’lu’e’Ifa is the Master of the day after tomorrowOrunmila lo’ nijo mere’e’rin O’o’sa’ Da’a’yeTo Orunmila belongs all the five days established by Oosa on Earth

Ise’ Ori ran mi, O’un ni mo nje: O’na ti Orisa yan fu mi oun ri mo ntoIt is the errand on which Ori has sent me on which I am running.It is the path that Orisa has laid out that I am following.

Mojuba awon asaju nitori ana lati bereIfa lowo mi, nitori na ki Ifa Ki ose Otito fun wa ati ki o maseGbogbo awon ti o joko ti IfaI greet the departed because we have come to consult Ifa at my hand,




Let Ifa speak truly to us, May we not be refused by those who sit before him.Orun Ni Ti ElaHeaven bring me wealth

Orunmila Eleri Ipin Ibekeji OlodumareOrunmila! Witness of Fate second only to OlodumareAjeju OogunThou are far more efficacious than medicineObiriti, A-p’ijo-iku daThou the Immense Orbit that averts the day of DeathOluwa mi, a-to-I-ba-jayeMy Lord, Almighty to save,

O’ro’ a biku j igboMysterious Spirit that fought death.Oluwa mi, ajikiMy Lord Almighty to save,Ogege a-gb’ aye-gunTo thee salutation is first due in the morning,Odudu ti ndu Ori emereThou Art the one whose exertion it is to reconstruct the creature of bad luck,A-tun-ori-ti ko sunwon seRepairer of ill luckAmo IkuHe who knows thee becomes immortalOlowa Aiyere,Lord Indesposable KingAgiri Ile-Ilogbon

Perfect in the House of WisdomOluwa Mi; AmoimotanMy Lord infinite in knowledgeA ko mo O tan KO seFor not knowing thee in full we are futileAba mo tan iba se keOh, if we could but know thee in full, all will be well with usMojuba Akoda

We give homage to Akoda the first Student of IfaMojuba AsedaWe give homage to Aseda, the first one teaching Ifa to the AncientsAkoda ti n Gbogbo ASE nifaAkoda is the first teaching Ifa to the world




Aseda Gbogbo ogbon ImoranAseda is the first to teaching the Ancients wisdom of IfaOro kan so ko si awo ile

One word alone does not drive a diviner away from homeOro Kan so KO si agbon NileOne word alone does not keep an Elder away




ORIKI OBATALA

Alanrere ni i rin tekun-tekunOkunrun gidigba ni i rin taraare taraareEmi lo se rimi ni i ba eekaree wa

D’Ifa fun oluworo awobiEyi ti yo lo ree toro omo l’odo OrisaOrisa mo te wo ko o ko iwa ire fun mi

Alanrere walks pitifullyThe sickly walks with obvious painWhat did you do for me brings loose talkDivined for Oluworo who cures spellsWho went to ask Orisa-Nla for a child and blessingsOrisa I stress my hands, please bless me with all ire

ORIKI OBATALA

Iba obatalaPraise to the chief of the white cloth

Iba oba igboPraise to the chief of the sacred groveIba oba n’le ifonPraise to the chief of heavenO fi koko ala rumoI salute the owner of the white clothOrisa ni ma sinIt is the owner of white light that i serve

Orisa ni ma sinIt is the owner of white light that i serveObatala o su n’nu alaChief of the white cloth sleeps in whiteObatala o ji n’nu ala




Chief of the white cloth awakes in whiteObatala o tinu ala dideChief of the white cloth gets up in white

A-di-ni-boit ri, adupeHe who creates at will, i thank you

ORIKI OBATALA

One who gives suggestions and also gives commands, one who is very powerful.Orisa make me an honorable being.

Obatala don’t put a hump on my back, it is a child you should give me (to carryon my back).Obatala, obatala, the fierce king of the gods, who lives with others in Iranje.Orisaanla, the great one who owns the world and to whom the control of theworld must be assigned.One who peels off the skin of people?One who twists the hunchback and also created the lame.Obatala, obatarisa, the Òrìsà with authority.Who is as precious as pure honey?The god who gives children to the barren.One who scatters them who are conspiring?The gentle one who breaks people’s arms and created the lameOgiyan, the fearsome warrior God with a bushy beardThe warrior who enters a river in a fighting mood

The warrior who enters a river throwing batonsThe god with inexhaustible strength

One who drags his enemies into a river with a rope?God whose face terrifies the debtor Who is as massive as an elephant?Who fights until he enters a river?Carry batons on his back

An inheritor of reputationWhose great fame does not detract from his authority?One who allows his trousers to remain in the dye for six months?One who challenges anyone who wishes to fight to come forward?I cannot fight, why should i come forward




By this time next year, may i have many, many, many children in my house; leteveryone hold his Ori. May the hawk not carry away my Ori? Orisa bring manychildren, Obatala bring me many children.

Iba Obatalapraise to the chief of the white clothIba oba igbopraise to the chief of the sacred groveIba oba n’le ifonpraise to the chief of heavenO fi koko ala rumo

I salute the owner of the white clothOrisa ni ma sinit is the owner of white light that I serveOrisa ni ma sinIt is the owner of white light that I serve

Obatala o su n’nu alaChief of the white cloth sleeps in whiteObatala o ji n’nu alaChief of the white cloth awakes in whiteObatala o tinu ala dideChief of the white cloth gets up in whiteA-di-ni-boit ri, adupeHe who create at will, i thank you

ASE ASE ASESE-O




GREETING THE IRUNMOLE AT

ILE IWOSAN ORUNMILA MIMO

TEMPLE

WHEN ENTERING THE TEMPLE:

KNOCK 3X’S ON THE DOOR, WIPE YOUR FEET, ANDREMOVE YOUR SHOES

KNOCK 3X’S ON THE WALL NEXT TO THE ORISA ESUODARA AND SAY “MOJUBA” ESU IS THE FORCE THATBRINGS PROSPERITY INTO THE UNIVERSE-LEAVE AMONEY OFFERING OR CANDY

KNOCK 3X’S ON THE WALL NEXT TO ORISA OGUN ANDSAY MOJUBA OGUN

GREET THE ELDERS(ORISA) IN THE SHRINE ROOM BEFORESPEAKING TO ANY PERSON

AT THE SHRINE OF IFA GET ON YOUR KNEES, TOUCH YOURFOREHEAD TO THE MAT AND SAY 3X’S “IFA ORI ME IRE

O”—MY HEAD LEAD ME TO A GOOD DESTINY SALUTE THE ANCESTORS ON THE RIGHT BY LAYING DOWNON YOUR RIGHT HAND SIDE, TOUCHING YOUR HEAD ANDSHOULDER TO THE MAT AND SAY: “OLUMO OTUN”-SALUTETHE ANCESTORS ON THE RIGHT (FATHERS); SALUTE THEANCESTORS ON THE LEFT BY LAYING DOWN ON YOURLEFT SIDE AND TOUCH YOUR HEAD AND SHOULDERTO THE MAT AND SAY: “OLAKANRAN OSE”-SALUTE THE

ANCESTORS TO THE LEFT (MOTHERS) PROSTRATE ANDPRAY IF YOU WILL, CONTINUE ON YOUR KNEES AND RUB

YOUR HANDS TOGETHER SAYING: “ADUPE OLODUMARE”THANK YOU GOD




NEXT GO THE EGUNGUN SHRINE TO THE RIGHT OF THEIFA SHRINE, PICK UP THE STAFF AND KNOCK 3X’S ONTHE TABLE OR FLOOR SAYING “MOJUBA EGUNGUN”-MY

PRAISE TO ALL ANCESTORS. NEXT GO TO ESU, KNOCK 3X’S AND SAY “MOJUBA ESU

EBITA”-MY PRAISE TO ESU WHO WAS AT CREATION OF THEUNIVERSE WITH OLORUN AND ELA

GREET ORISA OSUN, RING HER BELL 3X’S AND “MOJUBAORE YEYE OSUN, ORE YEYE OSUN ORE YEYE OSUN MORO”OSORO IGIDI OMI O! IYA MI PELE O!

GREET ORISA OBATALA IN SUPPLICATION TOUCHING

HEAD TO THE FLOOR SAYING “MOJUBA OBATALA” GREET ORISA YEMONJA ASESUN IN SUPPLICATION

TOUCHING HEAD TO FLOOR SAYING “MOJUBA YEMONJAASESUN”

GREET ORISA SANGO PROSTRATING BEFORE THE DEITYSAYING “MOJUBA SANGO OBA KOSA KABIYES”, SHAKINGTHE RATTLE IN A CIRCULAR FASHION SOUNDING LIKERAIN WATER

GREET THE ORISA OYA TOUCHING HEAD TO MAT (ENI)TAKING HER RATTLE SAYING “MOJUBA OYA IYA YANSA”,STANDING UP AND TURN 3X’S COUNTER-CLOCK WISETAKING ALL THE NEGATIVE ENERGY OFF.

GREET THE AWO’S, BABALOWS AND IYA NIFA’S, NEXT THEELDERS OF THE TEMPLE AND OTHER MEMBERS.

AS SERVICES BEGIN THE BABA’S WILL SIT TOGETHER ON

ONE SIDE OF THE ROOM AND THE IYA’S ON THE OTHERFOR BALANCE OF ENERGY.




INVOCATION TO OMI

OGBE DI BABALOW OMO DIFA FUN OMI,OMI N FORAI BO WAYEWON NI KO SAKALE EBO

NI SISEOGBE BO O RUBOOGBE RUOGBE O TERUOGBE KAIA EBO A HAA

SONG: NJE BOMI BA BALE OMI ONIPABOMI BA BALE OMI ALA ILUJABOMI BA BALE OMI O NI PA




ORIKI ESU

ELEGBA MA NI KOTHE OWNER OF POWER CAUSE CONFRONTATIONELEGBA MA YA KO

THE OWNER OF POWER DO NOT CONFRONT MEELEGBA F’OHUN TILE SILETHE OWNER OF POWER HAS THE VOICE OF POWERELEGBA OHUN OLOHUN NI IMA WA KIRITHE DIVINE MESSENGER HAS A VOICE THAT CAN BE HEARDTHROUGHOUT THE UNIVERSE

OSA LOGBEINCANTATION TO OSA ESU

EJI ALALOEJI ALALOEJI AGIGIMO LAWO IDDEYINDIA FUN ORUNMILA

TI NLO RE FI OHUN BURUKUKO ESU ODARA L’ORUNTI MO BA KU O’ DORUN RE ESU ODARAO’DORUN RE ESU ODARATI MI OBA LOWO O’DORUN RE ESU ODARATI MI OBA LAYA ATI LOKO O’DORUN ESU ODARARE ESU ODARA O’DORUN ESU ODARATI MI BA KOLE O’DORUN ESU ODARA ESU O’DARAO’DORUN ESU ODARATI MI OBA NIRE GBOGBO O’DORUN ESU ODARA O’DOROUN




ESU ODARA

Eji alaloEji alaloEji agigimo lawo iddeyin

Who was going to put all his worries on the neck of Esu Odara?If I die it is on your neck Esu Odara, it is on you Esu Odara

If I don’t have money, it is on your neck Esu Odara it is on your neck

If I don’t have a wife/husband it is on your neck Esu Odara it is on yourneckIf I don’t have children it is on your neck Esu Odara it is on your neck

If I don’t build or buy a house it is on your neck Esu Odara

It is on your neck esu OdaraIf I don’t have multitude of blessings it is on your neck Esu Odara. Esu Odarait is on your neck

With this incantation one must first do the iba or homage to all the deitieswith a general prayer. Then, with 7 for women or 9 for men pieces of ataarein your mouth for the ase then begin this incantation with:

Esu mo pe o 3xOsalogbe mo pe o

Take your opele with the odu mark on it then chant the iyere incantation orsay this chant before the beginning of the Ese Ifa.

DIVINE MESSENGER, I CALL YOU BY YOUR PRAISE NAMES

ESU—THE FORCE OWNS ASE, THE ABILITY TO HAVEANYTHING HAPPEN




ESU EBITA—WAS AT THE CREATION OF THE UNIVERSEWITH OLORUN AND ELA

ESU ODARA—IS THE FORCE THAT BRINGS PROSPERITY

INTO THE UNIVERSE OLOPA ORUN—THE WATCH KEEPER (POLICE) OF THE

HEAVEN OSE TURA—WALKS WITH ORUNMILA, SIT SIDE BY SIDE AND

REPORTS TO OLORUN HAVING ALL DEEPS RECORDED INODU

ATOBAJAYE—THE ONE WHO SUPPORTS THOSE IN LIFE ELESO OOGUN—THE ONE THAT BEARS MEDICINES

ALAGADA EY—. THE SWORD BEARER OLAFE—THE WHISTLER ESI KORITA—THE ONE THAT ASSISTS IN THE DIRECTION

(MOLDING) OF CHILDREN ESU PELE O OKARAMAHO AYANRABATA-AWO-LEOJA, OYINSESE, SEGIIRI-ALAGBAJA, OLOFINPEKA’LU AMONISEGUN-MAPO OBAN’LE KETU AJIEJIE MOGAN ATUNWASE IBINI ELERU

GEDINMGBO ESU LOJA EGUNGUN YEYE

Mojuba gbogbo ‘lona esuI give praise to all the roads of esu

Esu, ori mu ma ju nko o

Divine messenger, guide my head toward my path of destiny

Esu, ba nse ki imoDivine messenger, I honor your deep wisdom




Esu, k’eru a ba onimimiDivine messenger find a place for my sorrows

Esu fun mi ofo ase mo pele ÒrìsàDivine messenger give me the words of power so that I might greet the forcesof nature

Mojuba Osetura, Osetura, OseturaI give praise to the to the one who walks side by side with Orunmila

Esu alayiki ajuba

Divine messenger, we pay respect by dancing in a circleASE, ASE, ASESE-O




ORIKI ESU

Protect my children from evil forces. Protect my wives (husbands) from evilforces. Protect me too.

Esu don’t tempt me against people; don’t tempt people against me. Let me havemoney and children. Esu don’t tempt me to commit crimes. Tempt the childrenof others.

The one who has strong cudgels; the one who has heavy clubs.The one who has strong cudgels, the one who has heavy clubs.Olodumare, protect me from the anger of Esu.Esu don’t tempt me to do evil, tempt others. It is you who tempted an oba andhe was deposed. It is you who tempted a wife and she divorced her husband andhanged herself in the bush.

It is you who tempted the tree in a jungle and the tree was destroyed by fire.It is you who tempted a human being and others used charms against him andturned him mad.

Esu please don’t tempt me, tempt others. You tempted a human being and hecommittedsuicide by hanging. You tempted a human being and he committed suicide bydrowning. You tempted a human being and he committed suicide by slashinghis stomach.

Esu don’t tempt me, tempt others.

ASE ASE ASE O




INCANTATION

FOR BLESSING WATER

Oluwa orun ati aiye

Lord of heaven and earth

Ran, oro re wa ti oSend the breath of goodness to us

Nse dida ara fun, elekunrun ki o be sinuBring good health to us; command the forces of heaven to come before us

Oluwa orun ati aiyeLord of heaven and earth

Ran, oro re wa ti ngba’ni kuro ninu iparun oSend the breath of the elders that have gone to heaven to prevent confusion/destruction

O bosinu omi yi fun iwosanCommand the water to bring improved conditions

Aun gbogboIn your name

ASE ASE ASESE-O




MORNING PRAYER TO IFA

OYEKU MEJI

Orunmila

I offer you morning greetingsIn the name of my Odu___________

Just as you wake up every morningTo offer greetings to OlodumareThe creator and father of all existenceI thank you for bringing me to the beginning of another day

For guarding me through my sleepTo see this morning and to look forwardTo the chores of another day

For not allowing me to offend my fellow manThroughout yesterday, because you have ordained

That to serve God according to the divine laws

Your children should be able to tell youThat they have succeeded in resisting temptation

To do any wrongs against OlodumareThe two hundred divinitiesAll the children of GodAnd the society in which they live

Furthermore in accordance with your injunctionI have refrained from avenging all wrongsDone to me by my relations, friends, and foe and doneGood turns to all my friends and enemies alike




Help me also to neutralize all evil plans against me Just as you will neutralize any evil that I might be

Tempted to plan against my fellow man

Because as you have proclaimedThat is the universal secretOf long life and enduring prosperityProtect me today as always from all dangersAnd evil in my abode, place of work, and in my interactions with others.




ORIKI TO ORI

ORI MORNING PRAYER

Emi ma ji loni oo

Now that I am waking up

Mofori bale f ’ OlorunI pay homage to Olorun

Ire gbogbo maa wa ba miLet all good things come to me

Ori mi da mi da iye ngo a ku naoMy Head, give me life, empower me to overcome mortality, I shall not die

Ire gbogbo nitemi Imale niti amakisiLet all good things belong to me as light belongs to amakisi

ORIKI TO ORIPRAYERS TO THE DIVINITY HEAD

Olodumare, o! Olodumare ajuba gbogbo egun t’ e ‘mbelese Olódùmarè, iba arat orun. Iba ase.Ori, I am greeting you in the name of ____________ (Odu)

Wherever Ori is wealthy, let mine be includedWhenever Ori has many children, let mine be includedWhenever Ori has all good things of life, let mine be included




Ori, place me in a good conditionMy feet carry me to where condition is favorable

Where Ifa has taken me to, I never know

Cast divination oracle for sasoreIn the prime of his lifeIf there is any other condition better than the one i am in presently,May my Ori not fail to place me there?

Support me my Ori

Make me prosperous, my OriOri is man’s supporter before deities,

Ori mi abaye leke aiyeMy head allow me to overcome the trappings and illusions of the world

E fun mi ni iwa rereGive to me character and good choices

E fun mi ni iwa peleGive to me balanced character

E fun mini iwa/ iwaGive to me character and the ability to accomplish my destiny

Ori mu ja fun mi orun

My head fight for me in heaven

Ori mu ja fun mi aiyeMy head fight for me on earth

Ma ja kiki won Ori mo dupeAll respect to the power of my head

E fun mi Ori ogbon ni ire te de iwa rereGive to me the wisdom to become a person of good character

Iba ase Ori, iba ase Ori, iba ase Ori

ASE ASE ASESE-O




ORIKI SANGO

Sango, a wa se reSango we are here for your ceremony

Maa je ki a re ibanuje oProtect us from bad fortune

Je ki a le si, maa je ki a pedinLet us increase in number and not decrease

Maa je ki ari aisan oProtect us from illness

Maa je ki a daran ijobaProtect us from breaking the law

Maa je ki are epo oSpare us from court cases

Maa je ki ari re oDon’t allow us to see you in your bad mood

Maa je ki ari ija SanponnaSave us from Sanponna anger

Maa je ki odo o gbe wa loSave us from drowning

Maa je ki a ku iku inaSave us from death by fire




Tutu tutu ni ki o je ki a maa riLet us experience the calm and gentle things of life

Maa je ki owo ika o te wa oSave us from wicked people

Bani segun ota oHelp us defeat our enemies

Ba mi wo omo mi

Help protect my children

Maa je ki ndaran ara ilePrevent me from committing crimes against the people of the world

Maa je ki n lu ofin OlodumarePrevent me from breaking any laws of Olodumare

Maa ke ki n rin arin fi ese siGuide my foot steps

Maa je ki n soro fi enu koPrevent me from committing offense by the word of mouth

ASE ASE ASESE-O

ORIKI SANGO

One who scatters then where the are conspiringOne who punishes the wicked by rubbing their mouths on the groundOne who looking in vain for trouble, draws to himself difficult problems,One who establishes a farm, near the main road in order to torment troublewith passerby?

He says; if you greet ladobo there will be trouble.If you fail to greet ladobo, there will still be troubleThe ever quarrelsome ewegbemi, son of owonran, who destroys trouble gettersof death




One who is by nature restless?Who tears down people as cobs of corn are torn down

Sango don’t quarrel with me, I am not one of them (of those who are against you)Logbookun the size of whom is like a mountain of corn

Ja’mu ja’mu is a powerful EgúngúnSango you are a powerful manThere are two solutions to a problemSango please resolve them

It is not until some people are involved in trouble that they will acknowledgeSango as their only savior.A dreadful spirit who becomes irritated when drenched by rainThe fearsome one who frightens a Muslim so that he urinates in the mosqueOne who frightens that Babalowo so much that he runs away leaving his Ifadivining chain behind

Both in rainy season and the dry seasonThere is no one who cannot be killed by SangoOnly those who are insane and those who are being tempted by Esu can affordto attack Esu or Sango.

Only those who wish to be killed by Sango will do thatSango the one who falls upon people like the blacksmith hammer.

ASE, ASE, ASSEO




ORIKI OSUN

Osun, ooyeyeni moOsun who is full of understanding,

O wa yanrin wayanrin kowo siWho digs sand and buries money there

Obinrin gbona, okunrin nsaThe woman who seizes the road and cause men to run away

Osun abura-oluOsun, the river, which the king cannot exhaust.One who does things without being questioned?

Ogbadagbada loyanOne who has large robust bust

Oye ni mo, eni ide kii suOne who has fresh palm leaves, who is never tired of wearing brass

Gbadamufbadamu obinrin ko see gbamuThe huge, powerful woman who cannot be attacked

Ore yeye oMost gracious mother

Onikii, amo-awo-ma-ro

Onikii, who knows the secret cults but does not disclose them,

Yeye onikii, obalodoThe gracious mother, the queen of the river




Otutu niteeOne who has a cool fresh throne?

Iya ti ko leegun, ti ko lejeThe mother who has neither bone nor blood

ORIKI OSUN

Iba osun sekesePraise to the goddess of mystery

Iba osun olodiPraise to the goddess of the river

Latojoku awede we ‘moSpirit that cleans me inside out

Iba osun ibu kolePraise to the goddess of seduction

Latojoku awede we’moSpirit that cleans me inside out

Yeye joMother of the dance

Latojoku awede we’ moSpirit that cleans me inside out

Yeye opoMother of abundance

O san rere o

We sing your praises

ASE ASE ASESE O




ORIKI OGUN

Ogun awo. Olumaki, alase a jubaSpirit of the mystery of iron, chief of strength

Ogun ni jo ti ma lana lati odeSpirit of iron dances outside to open the road

Ogun on’ire, onile kangun-dangun ode orun egbe l ehinSpirit of iron, owner of good fortune, owner of man house in heaven help thosewho journey

Pa san bo pon ao lana toRemove the obstructions from our path

Imo kimo bora egbe lehin a nle a benge ologbeWisdom of the warrior spirit, guide us through our spiritual journey withstrength

ASE ASE ASESE-O




ORIKI FUN OYA

Mojuba gedenimgboAll praise to the gatekeeper of the cemetery

Mojuba oya iya agon ti ijo orunmilaAll praise to the tearer who come first with the bell of Ijo Orunmila temple

Mojuba oya iya yansanAll praise to the tearer, the mother of nine

Mojuba oya olojaAll praise to the tearer of the market place

Mojuba oya l’ona oyaAll praise to the tearer and all of her roads

Oya ay (a) eweOya the one that tears the leaves

Ayi lo doThe one that turns things and changes them

Obini ya’goThe woman that you make way for when she turns

Ogidimule; obitikoMassive destruction that sits on the ground

Massive indestructable substance

Obini sokoto penpenThe woman that wears short pants




Talo ko eri oyaWho can capture the head of oya?

Oya (o) ‘ju muso ajubaOya the quick eyed, we salute you

Oya yegbe iya mesa oyoQueen god of the market place

Ayaba ti orun afefe iku

Queen of the last resting place

Gbogbo egun ÒrìsàQueen of all the spirits

Oke ayaba gbogbo loyanQueen of the mountain winds

Abaya oju ewaSaint with the beautiful face

Ayaba ni kuaQueen of death

Oya winwini

The tearer that is dazzling (ie. Sparkling breaking light into many pieces.)

ASE ASE ASESO




ORIKI OYA

Oya-Opere lalaoyan A gbe agbon obi siwaju okoComplete Spirit of the Wind, strolling along with full confidence and importance.She takes a basket of cola nuts to place before her husband

O-ni-il-osin Oya rumu bi eni gbe ike Oya opera wa gba je, ko de inuOwner of the place of worship. Spirit of the Wind, deep in thought carvingout concepts. Complete Spirit of the Wind, come and receive your offeringswithout offense

Oya l’o Osin, ki Olonje maa ha onje re Oya pere bi ewe bo!Spirit of the Wind is the owner of the place of worship, may those who haveprepared good food begin to serve it. Spirit of the Wind who causes the leavesto flutter!

Oya a ri ina bo ara bi aso! Bi e ba nwa Oya bi e ko ba riSpirit of the Wind, we have seen fire covering your body like cloth. If you lookfor the Spirit of the Wind, you will find the Spirit of the Wind

Oya ki e wa Oya de iso kola, nibi ti Oya gbe nda kenu si enuMaybe you will meet the Spirit of the Wind at the drummers stall, where theSpirit of the Wind moves in an enormous dance

Ke e wa Oya de is obata, nibi ti Oya gbe nla igo moraMaybe you will meet the Spirit at the camwood stall where the Spirit of theWind likes to rub salve on her body.

Iya, Iya mo ni ng o ma je igbe Oya, nwon ni ki a ma se je igbe OyaMother, Mother I will always respond to the call of the Spir it of the Wind, theywarned me not to respond to her callMo ni kini ki n wa se? Nwon ni ki n sare sese ki n ‘fun Oya l’aso




Where can I go, what can I do? They told me that I should offer little pieces ofcloth to the Spirit of the Wind.

Ki ni fi atamparako la obi n’iyan. Oya nown fune ni ida o ko pa eranThey said I should offer cola nuts and pounded yam to the Ancestors. They gavea sword to the Spirit of the Wind, but she does not use it to kill animals.

Iya saan nwon fun e ni ida o ko be ri O ni kini o yio fi idadida se!They should present a sword to Mother that is not used for killing animals. Theyshould give her sword that is used for beheading people.

Oya a-rina bora bi aso, Efufu lele ti nda igi lokelokeThe Spir it of the Wind used fire as a body covering, like cloth. Strong Wind thatknocks down trees in the forest.

Ojeloike a-ni-iyi l’oje Iya mi poro bi omu dr l’aiyaThe Ancestors deserve good treatment and respect from the members of theAncestral Society. Mother, pour into me as from your breast, world Mother.

Oje l’oni okete Se. Oya l’oni Egun Ase, Ase, AseAncestor worshipper, owner of the bush rat, the Spirit of the Wind is the ownerof the Ancestral society.

ASE, ASE, ASESEO




ORIKI ONILE

Mother, the one that we stand firmly upon to support our endeavors in the world.The regenerator of life and the carrier of life force without whom anyone couldexist

The world is a market place and we come into your market to gather the neededitems to accomplish destiny.We who seek your counselRespect your right to a clean environmentWe who seek your counselSeek you loveWe tread not upon you without the respect that you deserveOnileEarthCompassionate oneThe one with the power to overcome the birdsPlease forgive your children that are destroying themselves and disrespecting you.For to destroy your essence is the destruction of all that exists here.It is with the blessings of the father that we have been given to your arms.It is with your strength that we will overcome the trappings of this world.

It is with the blessings of you that we will accomplish our destiny.

ASE ASE ASESE-O

THE LOVED ONE HAS RETURNED HOMEADURA EGUNGUN

Ile mo pe o

Earth, I call you

Akisale mo pe oEgungun, I call you




Etibure, mo pe oEtibure, I call you

Eti were bu tu ekute ile oHouse rats are very alert

Asunmaparada ni tigi ajaRafters never change their position

Awa ome re ni pe o; a wa lati se odun re

We, your children, gather here for your annual ceremony

Ma ke ki odun o pa awa naa jeAllow us to live, so that we may perform your ceremony yearly

Ma je ki ari ikuSave us from death

Ma je ki ari ija igbonaSave us from pestilence

Ma je ki ari ija ogunSave us from the wrath of Ogun

Lile ni ki a maa le si, a je ki a pedinLet us multiply and increase

Ara orun kinkinThe sacred one from heaven

Orisa oun ao re mejiOrisa and his costume-two in one

Orisa ti a nji ti anfi obi kan

Orisa, to whom we offer kola-nuts every morning

Gbogbo, egun mi dele o ase!Gracious egun lead me to the good place, may it be so!

ASE, ASE, ASESEO




ILE IWOSAN ORUNMILA MIMO

ORUNMILA’S HEALING SPACES

INITIATES AND TEMPLE BOARD MEMBERS

Oluwo Babalawo Ifakolade ObafemiIyanifa Fayomi Falade Aworeni ObafemiAwo Idileke AworeniAwo Awobodede AworeniAwo Ifayoriju AworeniAwo Ifayoyin Awolowo (Iyanifa)Awo Ajamu IfakunleIyanifa Ifabanke OyasekeIya Thandiszwe Chimurenga




TEMPLE DRESS CODE

The dress code of the temple is, without exception, traditional at all times.

Iya’s wear head wraps. Babalawo’s wear filas. Traditional African clothing should

be the norm. This is a house of Ifa and we must observe absolute respect at alltimes.

Baba’s

Brothers, you are the fathers of the temple and fathers bring guidance anddirection, and set the tone to our atmosphere. Brothers will sit on one side of theroom and sisters on the other. This does not create separation, but a balance ofenergy. Baba’s will maintain a brotherly atmosphere and give fatherly guidanceto the temple children.

Iya’s

Sisters, you are the mothers of this temple. Mother’s bring the element ofnurturing, love, comfort, warmth, discipline, and education. Mother’s are the firsteducators of life, as we understand it. It is the mother’s who create the definitionof guidance of our children. It is the mother’s who with love and nurturing brings

positive communication and clarity to the temple atmosphere.

Omo

Children are our future. They are our ancestors who have returned to us. We mustremind them to behave, and teach them behaviors that are traditional in values.

It is our responsibility to teach them how to approach the shrines and the elders.Teach them the mythology of the Orisa and the cosmology. Children under two

should remain in the care of their parents. Toys that are brought from home arealso welcomed for them to play with during the time that they are in the temple.Inappropriate toys are weapons of any type, bells, clanking or noisy toys that willtake away from the lessons presented in class.




IWORIBOGBE

I III II I

I II

This is an important Odu for our temple as it tells the ita, or the story of theenergies that impact on the temple and it devotees. It is incumbent upon everyoneto study this Odu and its impact on your life as a devotee of the divine spirit ofOlodumare

TEMPLE PROTOCOLTemple members—those given ilekes or has joined by paying $125.00+ the firstby our Awo(s) must pay $50 per month. New devotee’s who come for classes inIfa worship, must pay $20 for each class, to be paid at the end of each class.

We ask all members and devotees to be cognizant of our surroundings. The templeis a holy shrine worthy of devotion and care. We want all who participate in the

wonderful class devotions; to also assist us with the maintenance and cleaning ofthe building and surrounding area. Before leaving the facility we should cleanup and make sure that the shrine of our elders is properly cared for.

There is a library where devotees can research our tradition, but we ask that whena book is removed to make note of the removal. Please return the book uponcompletion so that others may also share in the knowledge.

It is the custom in Yoruba land and in the religion of Ifa, to give respect to theelders as you come into their company. It is also one way to tell if a person,according to custom, on how well they greet their elders. Properly greetingones elders shows respect to the Orisa that the elder is initiated to and not justthe elder. Greetings to our elders come from several different Odu Ifa of the




Holy Ifa Oracle: Obara Irete which gives instructions from the Oluwo’s on theimportance of proper greetings and also when it is not done how it makes theintended party (Oluwo) feel towards the one not giving their greeting.

E ku anaE ku oniAi feni koN leku ijeta o see kira eniE ku ana lo dadunjuGreetings about yesterdayGreetings about today

The unwillingness to greet each other Makes one dismiss greetings about three days ago as undesirableGreetings about yesterday is the most appropriate

The idea here is that when one does not appropriately greet an elder, it causesnegative feelings of the person not greeting as deliberately disrespecting theirDeity. Another aspect of this that is not explained to new people or even those whohave been in the religion for sometime; dobale or prostrating to a priest or elderis for the person to receive the priest or elder’s spiritual prayer and blessing.

The Earth itself is an Irunmole named Ile; who is given the power over all ajogunor evil forces. When a priest whether Olorisa (Orisa priest) or Ifa priest (Babalawoor Iyanifa) leans over the devotee in the dobale (prostrating position) or Ikunle(kneeling), they must give a prayer which now awakens the earth and as the prayerconcludes and the devotee is raised, the earth removes or absorbs any negativity

effecting the person. This is the process that though technical, is most importantfor people to understand why we have seniority and the giving of respect topriest and elders for they represent Olodumare and Irunmale-Ebora.

In Yoruba Theology and Tradition: The Man & the Society, written by OloyeAyo Salami, it states, “Be it man or woman, Ifa is usually greeted by using thehead to touch the ground and prostrating in front of the Ikin or any instrumentplaced on its altar”. Ifa is the highest level of priesthood and within its core are

several highly placed offices of honor, however, even when we forget this ideaof respect we do ourselves a disservice by not receiving the blessings of an elderwho represents the elder empowerment of the Orisa and Ifa.




When coming into the home, ile, or temple of another priest, it is couched inthe ese Ifa of Okanran Ogunda; that speaks to us on the visit of a priest to ourabode being the highest honor paid to the Awo of the house for this makes this

Awo’s home honored and the visiting Awo is made a part of the family.

Only a Babalawo pay courtesy visits to a BabalawoA medicine man pays courtesy visit to a medicine manThe king Aaperi called at Oyo Ajaka cityGot to the house OgidiAnd in the house called on AbeA Babalawo would never enter a Babalawo’s house and eat mere vegetable soup

Cast divination for OlokanranOn the day he was branching at Gouda’s house

Dobale-prostrating face down, arms akimbo, and head down facing the priestIkunle—Kneeling on both knees; head is bowed in deference to the elder Diaspora prostration for women is: An honorarium to Orisa Osun begins as alying on the left side, with the arm positioned with the hand holding the head,and then reversing to the other side with the elder giving the blessing to bothersides.

Ultimately, the honor of giving respect whether it is a devotee, Egungun priest orOje, Orisa Priest or priest of Ifa everyone in the temple of Ile Iwosan OrunmilaMimo Temple should give honor to the Oluwo and lead Iyanifa deference byproperly saluting the Ifa and Orisa of our initiations.




THE PETITION

The Petition in a prayer is equally important for this tells the Deity what youare asking for.

E fun mi and Ko siIntercession (Etutu)Egbe oremi; Gbogbo imo ota l’ori (wa) ofo ni ko ja siPlease lift up my friends; may all the intentions that enemies have for me usaccomplish nothing.

E fun mi ni Alafia—Please gives to me peace and prosperityE fun mi ni aiku—Please gives to me long lifeE fun mi ni owo—Please gives to me moneyE fun mi ni ola—Please gives to me honor E fun mi ni Isegun—Please give to victory over all obstaclesE fun mi ni imo—Please give to me knowledgeE fun mi ni oye—Please give to me understandingE fun mi ni ogbon—Please give to me wisdomE fun mi ni onje—Please give to me food

E fun mi ni iwa pele—Please give to me good character E fun mi ni suura—Please give to me patienceE fun mi ni agbara—Please allow me to have strengthE fun mi ni aso—Please gives to me clothingE fun mi ni omo rere—Please give to me good childrenE fun mi ni Ile Odara—Please give to me a good home

Ko si iku—Keep away death

Ko si arun—keep away diseaseKo si aisian—Keep away badnessKo si aisan—keep away sicknessKo si aisise—Keep away want of employmentKo si ejo—Keep away legal complication




Ko si wahala—keep away troubleKo si fitigbo—keep away bad newsKo si akobi—Keep away undeserved punishment

Ko si aselu—keep away unexpected happeningsKo si Olopa—keep away trouble from the police and thugsKo si ofo—keep away lossKo si epe—keep away cursesKo si ailowo—Keep away povertyKo si gbogbo ajogun—Keep away all bad thingsAse ariku babawa—Let there be long life for our ancestors




ODUN IFA/ORISA

We have scheduled odun services for every other month beginning with OrisaEsu Ebita (see yearly schedule)

Fund raising

The temple is a 501 ©3 not-for-profit faith based and charitable organization. Itis our intent to use this status for life cycle events that in the past have hinderedour community in the celebration of our cultural identity and tradition. We havea fund raising committee and members who are interested or new devotee’s inserving on this committee please contact Iyanifa Fayomi Falade Aworeni Obafemiat the temple 623.849.7179 or Babalawo Ifakolade Obafemi 773.818.9954

Temple activities

. Ifa classes

. Children’s storytelling and art classes

. Omo ewe camping trips

. Friday night kick it night

. Yoruba language classes

. Orisa song and dance classes

. Worship services




IKEFUNLOWO

The world is a market placeOrun is our permanent homeCast divination for Olodumare

The perfect organizer of the worldIf you come to the world and forget ikole-OrunNote that the world is just a market placeWhile Ikole-Orun is our permanent home

You will account for all you have done

The world is not a permanent place of abode. People need to die in order toreturn to Orun and give account of all their deeds. A person will take a newbody and return to earth. If they had done good deeds while on earth, they willfind life easy and enjoyable. On the other hand, if they had been an evil doer hewill find life bitter. This is why it is advisable to do good at all times. The resultsof your deeds while on earth would be incorporated into his ayanmo (that partwhich can never be changed) in the next world.

Ikefunlowo (rubbing chalk on the palms) and Ikosunlowo (rubbing camwood

on the palm) the eldest rubs chalk and camwood on the deceased palms. Thismeans that the child who was nurtured is now nurturing the parent. (The parentbrought the child into the world and the child prepares the parent for their returnhome) (The child say’s, “you put chalk in my hand for me”. (Ikefunlowo fun mi)(You have prepared soup for me)

Idi kú Ologbon (wrapping the body of the wise elder)Is the time where members of the family bring pieces of cloth to place around

the deceased (place colorful ribbons which are badges of honor)? The clothexpresses their gratitude and indicates the experiences of the deceased whilehere on earth, the more cloth the more significance to the community. Aso Ikuor Aso Ologbon (cloth of the deceased or Elder)




(1) Sacrificing a cock or a hen, depending on the gender of the deceased. Inthe case of a woman is said that the voice of the hen follows the womanto Orun.

(2) Tie the feet of the ebo together (tying of the feet. The wrapping of thebig toe with cloth to reunite the spirits of the family in the world andin the spirit.)

(3) Ifehinkutile (laying the back of the corpse on the earth. This is done atnight)




ORISA ORA AND ORISA OLOKUN

ORA/OLOOKUN

When we devotees are praying to Olookun the Majestic and Mighty Orisa of all

water; we must first pray to his wife and favored companion Ora. It is so importantto invoke Ora, which is the feminine force must always be recognized.

Ora oOra ooOra oooOra ooooIso oooo-call to order similar to Eriwo ya YorubaIba Osanobua vb OlookunGod and Olookun Osanbua isGod in Edo belief Oba n’ame no se norrokeGod of the sea is greater than the earthly kingUgbolu AtewereOlookun’s praise name

Ogie no vben Iyagho ighoThe King that owns an abundant amount of money YorubaIba Olookun, Iba ‘ge Olojo Oni adupe OrunmilaPraise to the spirit and owner of the sea, praise to the owner of the day, I thank

you Spirit of DestinyEleeripin ibi keje Olodumare, Esu pele o Olookun pele oWittiness to creation second to Creation divine messenger I greet you spirit of

the ocean I greet youOlookun mo pe o Olookun mo pe o Olookun mo pe o nigba metaOlookun I call you three timesOkuta la pe no se je, eti ‘gbure obi ri kiti. Ni ka le




It is the stone that breaks suddenly, without bleeding, the one who brings goodtidings. The ageless one.Olookun fun me lo mo, mo dupe. Olookun fun me lo mo mo dupe

Spirit of the ocean give us guidance, we thank you. Spirit of the ocean give uschildren, we thank youOlookun fun me la lafia, mo dupe. Oro ti ase fun Olookun ni awon omo re wafun oyi oSpirit of the Ocean give us health, we thank you. The power of transformationbrought by ritual for the Spirit of the Ocean is beyond understanding.Olookun Iba se, Olookun Iba se, OLOOKUN Iba aseRespect the spirit of the Ocean, Respect the spirit of the Ocean, Respect the

spirit of the OceanOlookun nuaa jeke awon o’iku. Ma ja kiki wa Orun. Olookun ba meSpirit of the ocean protects us from disease and death. Praise to the power ofHeaven. Spirit of the Ocean saves me

Nu ni o si o ki e lu re ye toray. B’omi ta ‘afi a row pon ase, ase, ase, ‘se o!I shall worship you for as long as there is an ocean. Let there be peace in thewaters that bring the power of the Spirit.

May it be so!




ORISA OBALUAIYE AND ORISA

NAN BURUKU

OBALUAYE CHANT FOR SANPONNA

OGBE KANRAN

Ogbe Karan mole ko ma baa dejoA difa fun Oloola iju omo asamo sesese gbowoApa oun le kaye lo n dafa siWon ni ko kara nle ebo ni ko seO gbebo o ruboKo ipe ko I jinna ka bank larusegunAa see mo Oloola iju omo asamo sesese gbowo la a pe SanponnaOgbe ward off the trouble in order to avert litigationCast divination for King of the forest who slay people for moneyHe consulted the Ifa oracle so that he could extend his tentacles to the whole worldHe was advised to offer sacrifice, he complied

At long last he was victoriousHow do you know the King of the Forest who slay people for moneyIt is Sanponna!

Epidemics of fever and skinned disorders are dreaded traditional Yoruba societyas divine visitation. The tutelary divinity of Sanponna cult was called Obaluaye(Universal King) no doubt because of the rapid spread of the contagious diseasethat leads to terminal illness or loss of life.

Saponna’s praise namesOlode (The scourge of town)Olofa (The arrow shooter)A fi olugbongbo daju ija ru (User of baton to cause more confusion)




This prayer is not spoken in public ceremonies

Gbogbo enia ni nsun ti won ko ji. Saponna dakun ji mi yara miAll people sleep and never wake up. Spirit of Sickness please wake me up in myroom

Saponna f ’ile mi bun mi Ai f ’ile mi bun mi ko woSpirit of Sickness spare my house, it is bad if you do not spare my house

Ngo b egun ngo b’egun re le teretere gun gun gun Ase

I will follow the Ancestors home; follow the Ancestor’s home happy home

Nana Baruku Invocation

B’ o se adagun moi, Nan Baruku ba m’ka a l’ akaakiEven if it is a lake, Spirit who Fights Disease helps me makes it medicinalB’o se odo agbara, Nana Baruku ba m’ka a l’ akaakiEven it is a torrent, Spirit who fights disease help me to make it medicinal

Ntori emi o m ohun oyin ifi is afara, ng o m’ohun odide ifi ise idi reBecause I do not know what the bees use to make the honeycomb, I do notknow what the parrot uses to make its tail

Emi o m hum Iya mi ifi odo t’od’agbo alagbo were

I do not know how the Mother immersed in the stream turns its water intopotent medicine

Alagbo ofe, alagbo wo ya wo omo. Orisa t’ or omi tutu, t’p sipe agan You who give medicine free of charge, you the Owner of Medicine that cure themother and the child. Yu the Goddess who uses cold water to help the barrenwomen

Nana Buruku, ba mi de di agbo omo mi k’omo, k’okiSpirit who Fights Disease touch my child’s medicine, make it strong, make itthick.




Nan Baruku, ba mi de di agbo omo mi k’omu, k’ o ki. Asoogun fun ni ma gbejeSpirit Who Fights Disease touch my child’s medicine, make it thick, makes it

strong. You who give out medicine for no fee

B’a mi de di agbo omo mi. K’o mu, k’o ki. Agbo olo inuTouch my child’s medicine. Make it strong, make it thick. This medicine is forcuring enlarge spleens

Ki olo inu maa se olomitutu temi. Agbo fawofawoLet my child be free from enlarge spleens. This medicine is for curing disease of

the umbilical cord

Ki fawofawo maa se olomitutu temi. Agbo igbona. Ki igbona maa se olomitututemi AseLet my children be free from disease of the umbilical cord. This medicine is forcuring high fever. Let my children be free from high fever. May it be so?




ORISA AJE WIFE OF ORUNMILA

Here are the prayers to Aje. Aje should always pe propitiated when the devoteeneeds financial assistance, or to maintain a level of financial stability. Aje is the wifeof Orunmila, and is a very powerful Orisa, especially if the persons are in sales,

or some type of “market endeavors.” Prayers should be conducted on Mondays,since Mondays, according to the Yoruba week, is called Ojo Aje.

Aje should also be propitiated on the days when Ifa is to be propitiated, accordingto the four day Orisa rotation.

Oguda Ofun

Ogunda funfun Orun e funfunAdifa fun Aje ti nsomo Olokun Seniadeatewe atagba are Aje la nsa kirikoipe koijina ka wa bani ni jebutu ire

jebutu ire la ba ni lese ope

Ogunda is white the heaven is white

Cast divination for Aje, who is the child of Olokun SeniadeBoth the young and the old are looking for moneyNot too long and not far we are seen on the blessings of wealthBlessing of wealth is the reward of complying with Orunmila’s directives

Eji Ogbe

Oro tere awo inu igbo

Adifa fun Aje ti nsomo Olusikiti SikitiTi nlore fi ile Eji Ogbe se budoKo je e ma fi so sile awoAje de oni so ko jee ma fi so sile awoAje de oniso




The long tree of Oro, the Babalawo of the forestcast divination for Aje who is the child of prosperity (Olusikiti Sikiti)

Who is going to the house of Eji Ogbe to be sheltered?It cannot be completed without coming to Awo’s houseMoney has comeAwo will accommodate itMoney has come

Iwure Ki Aje wa fi so sile waPrayer May money use our house as shelter

Foods for AjeShrimpsHoneyObiOrogboSheepGinEkuru (unseasoned moi moi-bean cake)The devotee can use these prayers at any time, when requesting for financialassistanceAboru Aboye




IWA

Ogbe Yonu is the Odu Ifa that tells the story of Iwa (character) the wife ofOrunmila, who was also the first born child of Suuru (patience) who was the firstborn child of Olodumare. It is an important story for it is not just a proverb to

cling other adjectives together describing an interesting story, but a story aboutancient times that are now mirroring current times.

The story is not just about patience, but a changing of our current characters tomatch those of the type of character Olodumare gave us cause to emulate andmake conscious choices to watch and mind our behaviors everyday of our lives.Can you even imagine that the first born spiritual force of Olodumare, and notborn in the sense of human birth but cosmic force that permeates the universeis called Patience-the ability to wait or still our forces, while still in motion.This force gave birth to character which needs choice of either goodness to laydefinition or evil but ultimately only one will survive.

Inu bibi o da nnkan, Suuru ni Baba Iwa, Agba to ni suuru, Ohun gbogbo lo ni,Dia fun Ori, A bu fun Iwa, Ti iwa nikan lo soro, Ori o nii buru, K fi da le Ifa,Ti iwa nikan lo soro

Anger amounts to nothingPatience is the father of all charactersAn elder who has patienceSuch an elder has everythingThese were the declarations of Ifa to Ori (Destiny)And declared the same to Iwa (Character)That which is delicate is the character

No Ori (destiny) will be so badFor it to find Ife TownThat which is delicate is the character.

This story speaks of the choices our Ori makes and how it is impacted by thosedecisions.




SANGO-JUSTICE-NORTH

OSUN-COMPASSION-WEST OBATALA MORALITY-EAST

ILEKE

YEMOJA-REGENERATION-SOUTH

Back in 1999 Oloye Fasina Falade wrote this work on the Ileke ceremony. Itsimportance was astounding as it was astronomical for its time because it was thefirst time publicly information was given to the African American common manand woman on Ifa cosmology that was not academically rolled within the archivallanguage of the professors of our educational institutions. It was also the first timefor many African Americans, who were striving to grow in the Yoruba culture,as a political awareness and point of reference, found a religious meaning thatalso brought their heritage and culture right into their living space in a cohesiveand understandable way. This is not to say that the information was not availablebut it was more in the realm of the priestly hierarchy and thought not only tobe sacred but unavailable to the uninitiated.

This small work gave us a better understanding of the Ileke (beads of Orisa) as notonly a protection from the forces of the ajogun but brought forth an understandingof how our character was supposed to develop. This small work also taught usthat it was our choice of destiny as children of Oduduwa and Ninibini, eithergoodness or evil, was holistically ours to make. Bringing this back to the publicdomain is our temple’s tribute to his teachings.

Look at the diagram above. On this diagram you will see the nautical directionswhich are also the directions of the universe that is presented by the Opon Ifa.It is the pillows of understanding within the universe of Olodumare-the cosmositself. It is the microcosmic visual of the universe after the Akamaragba-the big




bang of the beginning of the universe of this solar system as we know it. It tellsus, the human children of Olodumare how we as in Eji Ogbe become Orisa.Imagine yourself standing in space calling on the power of the Orisa as you place

each of the strands of beads that represent them to empower you with their wealthof knowledge and protection. This is our heritage and our gift.




ILEKE

These are the steps that are needed to develop awareness of the Yoruba’s in theUnited States. This guide will bring understanding as to how to get in contactwith the natural aspects of the Orisa. For Olodumare say’s, “Human Beings

become Orisa.”

There is a need for discipline in placing of the Ileke. Each must be put on in theirspecific quadrant of the compass or universe. This is seeking the support of theDeity and invoking the Ase of the Elders of the Universe. Ask that they allowtheir character to be part of your life and that you understand their support inall that you do. Face their position and give thanks,




The Ileke should not just be placed over your head and you go on about yourbusiness. No! Place them one at a time. Discipline is focus and focus is ASE!The placement of the Ileke ceremony can take from one hour to three daysdepending on the individuals, but there must be a presentation by the receiverof their commitment to Ifa/Orisa belief and spiritual system. We have hadtoo many without training or discipline. Too many without the foundation ofIWA-CHARACTER as their guide and this must stop!

The time for absorption of Odu is at hand. For Odu will guide one to fulfillingtheir destiny and this will allow one to perform their duties to “scrape” someof the evil away from this world. One must have faith in their abilities and theabilities of the Orisa.

One must be dedicated, honest, truthful, and humble. It takes time and patienceto find the jewel of wisdom, but worth the effort and will be revealed by thelifestyles of the person. We all have to “reckon” what we do in this world. Oneshould ask, “Did I live and have a fulfilled life” or Did I live?” The choice is always

Yours, give it away, you shouldn’t complain, but accept what is given. Make yourchoices; YOU are responsible for your destiny!




ORIKI OSOOSI

Olog arare agbani nijo to buru, Orisa ipapo adun, koko ma panigeMaster of himself. Wise one who give blessings, Spirit of swear togetherness,Divination guides the hunter

Ode olorore, Obalogara bata ma ro AseHunter of abundance, the tracker always overcomes fear

Ara l’emi n f’Osoosi da. Ara ni n f’Osoosi daInvocations are my stock in trade with the Spirit of the tracker. Invocations arethe stock in trade of the Spirit of the Tracker

Gbogbo isowo ibi mo b’ode de ree o. Ara ni n f ’Osoosi daAll you fellow hunters. This is how far I have come with hunting. Invocationsare the stock in trade of the Spirit of the Tracker





Oluwo Ifakolade Obafemi

Oluwo Ifakolade Obafemi has an honorsdegree in fine art/painting from Northwestern

University, under the tutelage of the great EdPashke and Judy Ledgerwood.

Obafemi has worked exclusively on the culturaland religious art of Ifa and the Yoruba of Nigeria over the past 31years.

Obafemi has appeared in Art in America, and

has exhibited his work throughout the Diaspora.Initiated into the Orisha priesthood in 1998,and the Ifa priesthood in Onisa House, Akeetan,Oyo, Nigeria in 1999, Obafemi’s godchildrenand private collectors number in the hundreds

and can be found throughout the United States, Canada, Mexico, Central and South America,the Caribbean, Cuba, Puerto Rico, Haiti, the Dominican Republic, Spain, Panama, Ecuador,Columbia, Pakistan, the Middle East, Egypt, West Africa, Ethiopia, Kenya, Germany, Russia,Italy, and Iraq.

Serving the community, Obafemi has taught Ifa art classes in several charter schools throughoutthe Chicago land area. He has also given several lectures on the art of Ifa at Universities andseminaries such as Loyola University, and Garret Theological Seminary.

Obafemi is currently practicing Ifa, and available for consultation in Chicago at Ile IfaInternational headquarters, or through affiliated houses throughout the country such asIle iwosan Orunmila Mimo Temple, Phoenix, Arizona, under the leadership of ApetebiIyanifa Fayomi Falade Aworeni Obafemi; Ile Abeokuta Kekere in Detroit, Michigan, under

the leadership of Apetebi Iyanifa Chief Ifabukola Talabi; Ile Ori Inu in Chicago under theleadership of Apetebi Iyanifa Ifakayode Oyetunde, Mariposa Botanica, Alameda, California,Ola Osun Barbara Hutchins, owner; Ile Osun Selewa,Chicago, Iyanifa Folawinyo ObafemiCEO; Rites of Passage, Waukegan, Il. Apetebi Iyanifa Efundayo Awosade Omisola, President.

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