Ile Ifa International1

ILE IFA INTERNATIONAL ORUNMILA’S HEALING SPACES

OLUWO IFAKOLADE OBAFEMI

ILE IFA INTERNATIONAL

ILE IFA INTERNATIONAL ORUNMILA’S HEALING SPACES

Oluwo Ifakolade Obafemi Iyanifa Fayomi Falade Aworeni Obafemi

Copyright © 2011 by Oluwo Ifakolade Obafemi. ISBN:

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978-1-4568-6724-9 978-1-4568-6224-4

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INDEX 

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

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

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IWURE-PRAYERS TO THE ORISA

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IFA

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

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TO ENTER HERE WE MUST BOW

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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IWORIBOGBE, THE ILE IWOSAN ORUNMILA MIMO TEMPLE

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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.

PREFACE MAY IFA, MY ELDERS, AND MY ANCESTORS FORGIVE ME IF I MISPEAK? IT IS MY PLEASURE TO PRESENT TO YOU THE PRODUCT OF MORE THAN 25 YEARS OF WORK. THANKS TO THE KNOWLEDGE, DEDICATION, WRITING AND ORGANIZATIONAL SKILLS OF YEYE FAYOMI, MY APETEBI, WE ARE ABLE TO PRESENT YOU WITHTHIS LABOR OF LOVE FOR IFA. MAYYOUR HARDWORK NEVER BE FORGOTTEN. I WOULD ALSO LIKE TO ACKNOWLEDGE ALL THE UNSUNG ANCESTORS, ELDERS, AND TEACHERS WHO HAVE DEDICATED THEIR LIVES TO THE RELIGION AND CULTURE AND ARE SELDOM CELEBRATED. IN MEMORY OF HRH ADEFUNMI I, MY FIRST GODFATHER, AKODA MEDAHOCCI KOFI ZANU, FOR SHARING HIS PASSION FOR IFA, CHIEF AJAMU, FOR HIS INSTRUCTION ON HOW TO LIVE THIS WAY OF LIFE AND THOUGHT, AND BABA CLARO FOR HIS GUIDANCE FROM THE LUCCUMI PERSPECTIVE. MAY THEY ALL SIT IN ROYAL SPLENDER AT THE FOOT OF OLODUMARE. WE WOULD ALSO LIKE TO SALUTE THE ONI, KING OF KINGS FOR HIS LEADERSHIP AND PROVIDING THE FACE OF OUR FATHERS. IT HAS BEEN AN HONOR TO SIT IN YOUR AUGUST PRESENCE. THE ARABA OF IFE, HEAD OF ALL THE BABALAWOS IN THE WORLD FOR HIS SUPPORT OFYEYE FAYOMI AND THE TEMPLE. ETERNAL GATITUDE AND LOYLATY TO THE AWISE AGBAYE OF IFE, DR.WANDE ABIMBOLA FOR ACCEPTING ME AS HIS STUDENT, AND TEACHING ME IFA. I WOULD BE REMISS NOT TO MENTION MY FIRST TEACHER HRG IYA OYAMIWA, WHO INTRODUCED ME TO THIS WAY OF LIFE. IYAMAGBA ADEKOLA AND AGBONGBON IFATUNJI WILL ALWAYS BE REMEMBERD FOR INSTILLING A LOVE AND RESPECT FOR THE RELIGION AND THE CULTURE.

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Oluwo Ifakolade Obafemi

I WOULD LIKE TOTHANK AND ACKNOWLEDGE THE ABIMBOLA AND ANIMASHAN FAMILIES FOR ALL THEIR SUPPORT, AND THE “MAFIA”, IFANIYI, IFAKAYODA, IFAFEMI, IFAKUNLE, AYO SALAMI, DOUSUNMO, AND ALL OF THE BABA IFAS WHO WORKED MY INITIATION. IT IS MY HOPE THAT I CAN SHARE THE LOVE U SHOWED ME. LAST BUT NOT LEAST ALL OF THE AWOS WHO HAVE PROVIDED GUIDANCE AND SUPPORT, BABA ADE, ERINMI ATI OLOYE KULIVICH, DR. MAX SANDOW, BABA OGUNNIYI, BABA OGUNLADE, OKANBI, FALOKUN, BABA HECTOR RODRIGEZ, ONIFADE, HRH ADEFUNMI 11,ALL OF MY APETEBIS AND GODCHILDREN. IF I HAVE FORGOTTEN ANY PLEASE FORGIVE ME, AND THANK YOU.

Ile 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 laje Sugbon ko rubo Oun Ogbe naa o si ru Ona 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 rere Iwori waa bogbe sile aya Iworibogbe rere Iwori waa bogbe sile omo Iworibogbe rere

TRANSLATION This uncertain path Let 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 Iworibogbe Iwori come and vomit Ogbe into house of children The good Iworibogbe

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INTRODUCTION Welcome to Ile Iwosan Orunmila Mimo, Orunmila’s Healing Spaces. Many years ago, I began pondering and meditating about how, do we as Ifa devotees and practitioners not only worship, but worship in the way of our Ancestors. Not all of us were privileged in having a community compound environment, such as the one started many years ago by his royal highness the Oba Ofuntola Osejiman Adefunmi in Oyotunji Village or was born to the language of the Yoruba by being born in West Africa in the compound of Ifa and Orisa worshipers. Ile Iwosan Orunmila Mimo is a temple dedicated to the worship, training and healing of people through the edification of Olodumare, Ori-Isese, Orunmila, Irunmole and Orisa of the Yoruba People of Southwest Nigeria. It is our pleasure to 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 Olodumare and the Irunmole by incorporating those principles given by the mandates of Olodumare through the auspice of Ifa. We promote the education, health, and culture 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 Diaspora and in Nigeria.The Oluwo of our organization is Babalawo Ifakolade Obafemi, who was a godchild of HRH Ofuntola Osejiman Adefunmi I of Oyotunji, then proceeding to study under Babalawo Sangodina Ifatunji, subsequently with the Awise of Ile Ife, Olodumeridinlogun of Ile Ife Oloye Ogunwande Abimbola and other premier Elders in Nigeria.The Iyanifa of this temple, Iyanifa Fayomi Falade 13

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Aworeni Obafemi, is a member of the International Council of Ifa Religions and an adopted member of the family of the Araba of Ile Ife, Awoyemi Aworeni Adisa 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 growth and development of Ifa corpus here. The lineage of this house began under the leadership of Babalawo Sangodina Ifatunji, 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, under the leadership of the Olubikin of Ile Ife, Oloye Fasina Falade, who was initiated by the past Araba Agbaye of Ile Ife Ifasuyi Omiporiola and also Peter Rojas of Los Angeles as Ojugbona. We have a rich history and lineage with many historical pioneers of Ifa in this country.We are a revolutionary temple in that we are making strives to create a 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 still stands.There are many different types of worship styles from different townships and temples throughout Yoruba land. It is critical for our people in the Diaspora to understand the style that is for our temple and how we worship, for it will be passed down to many generations of families and Awo family developed in the training 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 and then our earthly elders in age, religious and social ranking. Upon entering our temple, we begin with the salutation of the Ifa and Orisa shrines, starting at the front door with Orisas Esu, Ogun, Osossi, and Ajaguna


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Egbe Orun. From there we go to the actual shrine room where we prostrate and 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 to them as your Elders.The power or ‘ase’ is in giving respect than in lying prostrate on the earth; being blessed with prayer and incantation by the Elder and then being 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 is on their knees, women and men take head coverings off their head and everyone must tap the earth, where Egungun Nla are buried and where the Irunmole on their return to Orun disappeared.The worship days are on every 4th day cycle in the 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 most temples 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 either Saturday 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 IBA HOMAGE Iba O Homage 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

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Iba O Homage to Ati yo ojo The 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 Orun Homage 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 Iyami Homage 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


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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 sehin The 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 teeth Afinju eye tii n firin n sapa tii n firin sehin The skillful bird with feathers of fire and teeth of fire Iba Ile, Otete, lanbua, Homage to The Mother Earth Aterere kari aye The 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 Ogun Olutasin, 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

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Oluwo Ifakolade Obafemi 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 Ogun Homage 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 Oba Homage to Orisa Oba the faithful and committed wife of Sango, Iba O, Obatala, Oba taasa Homage to Obatala King of Orisa Oba Taasa Oba Patapata lode Iranje,


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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-Oosa Homage to the snail and the Obatala’s drum Iba Alagemo-teerekange Homage to Alagemo-teerekange, the chameleon Je a gbo Je a to We 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 sofun The Orisa with many surviving children Iba Osanyin-mogboraye Homage to Osanyin-mogboraye To gba opa lowo Olokunrun sanu The Healer of the sick Iba Olokun Homage to Orisa Olokun of the ocean Iba Olosa Homage to Orisa Olosa of the lagoon Iba Odu loogbo-oje Homage to Orisa Odu loogbo-oje Iba Osun Awura-Olu

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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 Ipokia Homage 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 world Awa 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 wa Orunmila 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 kode Orunmila bi o ba rodo ko bo, Orunmila bi o ba rodo ko bo, and Orunmila bi o ba rodo ko bo Ere 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,


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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 xs Ifa Lo’ Loni Ifa is the Master of Today Ifa Lo’ Lona Ifa is the Master of Tomorrow Ifa Lo’ Lo’tu Nla Pe’lu’e’ Ifa is the Master of the day after tomorrow Orunmila 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 ri mo nto It 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 bere Ifa lowo mi, nitori na ki Ifa Ki ose Otito fun wa ati ki o mase Gbogbo awon ti o joko ti Ifa I 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 Olodumare Orunmila! Witness of Fate second only to Olodumare Ajeju Oogun Thou are far more efficacious than medicine Obiriti, A-p’ijo-iku da

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Thou the Immense Orbit that averts the day of Death Oluwa mi, a-to-I-ba-jaye My Lord, Almighty to save, O’ro’ a biku j igbo Mysterious Spirit that fought death. Oluwa mi, ajiki My Lord Almighty to save, Ogege a-gb’ aye-gun To thee salutation is first due in the morning, Odudu ti ndu Ori emere Thou Art the one whose exertion it is to reconstruct the creature of bad luck, A-tun-ori-ti ko sunwon se Repairer of ill luck Amo Iku He who knows thee becomes immortal Olowa Aiyere, Lord Indesposable King Agiri Ile-Ilogbon Perfect in the House of Wisdom Oluwa Mi; Amoimotan My Lord infinite in knowledge A ko mo O tan ko se For not knowing thee in full we are futile Aba mo tan iba se ke Oh, 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 Ifa Mojuba Aseda We give homage to Aseda, the first one teaching Ifa to the Ancients Akoda ti n Gbogbo ASE nifa Akoda is the first teaching Ifa to the world Aseda Gbogbo ogbon Imoran Aseda 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 home Oro Kan so KO si agbon Nile One word alone does not keep an Elder away

Ile Ifa International 

Orin Ire Okun Ire Osa Ire Olodumare Ko 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 O Ase O Ase Eji Ogbe Ase Mojuba O Ase O Ase Oyeku Meji Ase O Ase Iwori Meji Ase Mojuba O Ase O Ase Odi Meji Obara Meji Okanran Meji Irosun Meji Owonrin Meji Ogunda Meji Osa Meji Irete Meji Otura Meji Oturupon Meji

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Oluwo Ifakolade Obafemi 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 worshipping community. After which the ebo is marked by the Awo and then two things are done: (1). The adabo’s for manifestation and the Imule for the community if the reading is in Ire. The Imule or covenant is the iyerosun from the dafa and blessed water and every participant use to drink the content. It is a promise from Ifa through the dafa that It will manifest the Ire for all of the worshipping body. (2). The Imule is prepared for the people and passed and then the ebo is completed. The ebo is confirmed by Obi Abata. After the Dafa, Imule ebo is completed and then members can discuss the reading or if it is an Odun then the drumming 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 of Orisa 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 this opportunity to speak about how to worship. It seems most appropriate to do so beginning on the Ifa Orun Ose.


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We have a procedure of entering a temple that has worked for us even when we worshiped at the Ara Ifa Ijo Orunmila Temple in Los Angeles over 12 years ago. 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, and places of worship for Orisa and Ifa have different rules or protocols of respect to the Deities and then to their priest and this are not to supersede your houses or temples authority but to augment your understanding and education in Ifa. This is a guideline and it will also help for format your own space of worship when it is time to create that sacred space. Issues of respect and worship come all the time in the form of questions to priest on what is the right format to worship or even 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 salute a priest or priestess of Ifa or how? In public or in private it is the Orisa that is being saluted. We are to worship our Orisa and anyone who tells you that you should not is not only wrong but criminal. Our tradition is an ancient one that is the first religion of the world should be held in high esteem. Afunnikun Awo of Egbaland Ainkun Awo of Ijesland Porogun sumusumu, Awo of Osunniye town They did Ifa work for Orunmila When earth-bound people said they would not practice his religion (Yoruba religion) Orunmila said earth-bound people cannot respect his religion They(people) asked him, Why He (Orunmila) said Because a flock of agbe worship olu igbo A flock of aluko worship olu odan When odide travels far It comes back home He (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 worship The wealthy will come to worship The famous will come to worship The young will come to worship Men will come to worship Women will come to worship Otura Ateere

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ORIKI ORUNMILA Ela ro wa, Ela ro wa, Ela ro waOrunmila ro wa, Orunmila ro wa, Orunmila ro waIfa bi o ba roko kode, Ifa bi o ba roko kode, Ifa bi o ba roko kode Orunmila Orunm ila bi o ba rodo ko bo, bo, Orunm Orunmila ila bi o ba rodo ko bo, Orunm Orunmila ila bi o ba rodo ko bo Ere gege ni teku te ku agege, Ere gege ni teku tek u agege, Ere gege ni teku tek u agegeAbiyamo ki i gbekun omo re ko duro, Abiyamo ki i gbekun omo re ko duro, Abyamo Aby amo 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 r iv iver, er, 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’ Loni Ifa is the Master of Today Ifa Lo’ Lona Ifa is the Master of Tomorrow Ifa Lo’ Lo’tu Nla Pe’lu’e’ Ifa is the Master of the day after tomorrow Orunmila lo’ nijo mere’e’rin O’o’sa’ Da’a’ye To Orunmila belongs all the fiv fivee days established by Oosa on Earth Ea rth Ise’ Ori ran mi, O’un ni mo nje: O’na O’na ti Orisa Or isa yan fu mi oun ri mo nto It 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 bere Ifa lowo mi, nitori na ki Ifa Ki ose Otito fun wa ati ki o mase Gbogbo awon awon ti o joko ti Ifa I greet the departed because we have come to consult Ifa at my hand,


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Let Ifa speak truly to us, May we not be refused by those who sit before him. Orun Ni Ti Ela Heaven Heav en bring br ing me wealth Orunmila Eleri Ipin Ibekeji Olodumare Orunmila! Witness of Fate second only to Olodumare Ajeju Oogun Thou are far more efficacious than medicine Obiriti,i, A-p’ijo-iku da Obirit Thou the Immense Orbit that averts the day of Death Oluwa mi, a-to-I-ba-jaye My Lord, Almight Almightyy to t o save, O’ro’ a biku j igbo Mysterious Spirit that fought death. Oluwa mi, ajiki My Lord Almighty to save, Ogege a-gb’ aye-gun To thee salutation salutat ion is first due in the morning, Odudu ti ndu Ori emere Thou Art the one whose exertion it is to reconstruct the creature of bad luck, A-tun-ori-ti ko sunwon se Repairer of ill luck Amo Iku He who knows thee becomes immortal Olowa Aiyere, Lord Indesposable King Agiri Ile-Ilogbon Perfect in the House of Wisdom Wisdom Oluwa Mi; M i; Amoimo Amoimotan tan My Lord infinite in knowledge A ko mo O tan KO se For not knowing thee in full we are futile Aba mo tan iba se ke Oh, if we could but know thee in full, all will be well with us Mojuba Akoda We giv g ivee homage to Akoda the first fir st Student of Ifa If a Mojuba Aseda We giv g ivee homage to Aseda, Aseda, the first fir st one teaching Ifa If a to the Ancients Akoda ti n Gbogbo ASE nifa Akoda is the first teaching Ifa to the world

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Aseda Gbogbo ogbon Imoran Aseda 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 aw away ay from home Oro Kan so KO si agbon Nile One word alone does not keep an Elder aw away ay


ORIKI OBATALA Alanrere ni i rin tekun-tekun Okunrun gidigba ni i rin taraare taraare Emi lo se rimi ni i ba eekaree wa D’Ifa fun oluworo awobi Eyi ti yo lo ree toro omo l’odo Orisa Orisa mo te wo ko o ko iwa ire fun mi Alanrere walks pitifully The sickly walks with obvious pain What did you do for me brings loose talk Divined for Oluworo who cures spells Who went to ask Orisa-Nla for a child and blessings Orisa I stress my hands, please bless me with all ire

ORIKI OBATALA Iba obatala Praise to the chief of the white cloth Iba oba igbo Praise to the chief of the sacred grove grove Iba oba n’le ifon Praise to the chief of heaven O fi koko ala rumo I salute the owner of the white cloth Orisa ni ma sin It is the owner of white light that i serve Orisa ni ma sin It is the owner of white light that i serve Obatala o su n’nu ala Chief of the white cloth sleeps in white Obatala o ji n’nu ala

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Chief of the white cloth awakes in white Obatala o tinu ala dide Chief of the white cloth gets up in white A-di-ni-boit ri, adupe He 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 carry on 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 the world 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 lame Ogiyan, the fearsome warrior God with a bushy beard The warrior who enters a river in a fighting mood The warrior who enters a river throwing batons The 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 reputation Whose 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


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By this time next year, may i have many, many, many children in my house; let everyone hold his Ori. May the hawk not carry away my Ori? Orisa bring many children, Obatala bring me many children. Iba Obatala praise to the chief of the white cloth Iba oba igbo praise to the chief of the sacred grove Iba oba n’le ifon praise to the chief of heaven O fi koko ala rumo I salute the owner of the white cloth Orisa ni ma sin it is the owner of white light that I serve Orisa ni ma sin It is the owner of white light that I serve Obatala o su n’nu ala Chief of the white cloth sleeps in white Obatala o ji n’nu ala Chief of the white cloth awakes in white Obatala o tinu ala dide Chief of the white cloth gets up in white A-di-ni-boit ri, adupe He who create at will, i thank you ASE ASE ASESE-O

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GREETING THE IRUNMOLE AT ILE IWOSAN ORUNMILA MIMO TEMPLE WHEN ENTERING THE TEMPLE: KNOCK 3X’S ON THE DOOR, WIPE YOUR FEET, AND REMOVE YOUR SHOES KNOCK 3X’S ON THE WALL NEXT TO THE ORISA ESU ODARA AND SAY “MOJUBA” ESU IS THE FORCE THAT BRINGS PROSPERITY INTO THE UNIVERSE-LEAVE A MONEY OFFERING OR CANDY KNOCK 3X’S ON THE WALL NEXT TO ORISA OGUN AND SAY MOJUBA OGUN GREET THE ELDERS(ORISA) IN THE SHRINE ROOM BEFORE SPEAKING TO ANY PERSON AT THE SHRINE OF IFA GET ON YOUR KNEES,TOUCH YOUR FOREHEAD TO THE MAT AND SAY 3X’S “IFA ORI ME IRE O”—MY HEAD LEAD ME TO A GOOD DESTINY SALUTE THE ANCESTORS ONTHE RIGHT BY LAYING DOWN ONYOUR RIGHT HAND SIDE,TOUCHINGYOUR HEAD AND SHOULDER TO THE MAT AND SAY:“OLUMO OTUN”-SALUTE THE ANCESTORS ON THE RIGHT (FATHERS); SALUTE THE ANCESTORS ON THE LEFT BY LAYING DOWN ON YOUR LEFT SIDE AND TOUCH YOUR HEAD AND SHOULDER TO THE MAT AND SAY: “OLAKANRAN OSE”-SALUTE THE ANCESTORS TO THE LEFT (MOTHERS) PROSTRATE AND PRAY IF YOU WILL, CONTINUE ON YOUR KNEES AND RUB YOUR HANDS TOGETHER SAYING:“ADUPE OLODUMARE” THANK YOU GOD


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NEXT GO THE EGUNGUN SHRINE TO THE RIGHT OF THE IFA SHRINE, PICK UP THE STAFF AND KNOCK 3X’S ON THE 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 THE UNIVERSE WITH OLORUN AND ELA GREET ORISA OSUN, RING HER BELL 3X’S AND “MOJUBA OREYEYE OSUN, OREYEYE OSUN OREYEYE 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 S UPPLICATION TOUCHING HEAD TO FLOOR SAYING “MOJUBA YEMONJA ASESUN” GREET ORISA SANGO PROSTRATING BEFORE THE DEITY SAYING “MOJUBA SANGO OBA KOSA KABIYES”, SHAKING THE RATTLE IN A CIRCULAR FASHION SOUNDING LIKE RAIN 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 WISE TAKING ALL THE NEGATIVE ENERGY OFF. GREET THE AWO’S, BABALOWS AND IYA NIFA’S, NEXT THE ELDERS 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 OTHER FOR BALANCE OF ENERGY.

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INVOCATION TO OMI OGBE DI BABALOW OMO DIFA FUN OMI, OMI N FORAI BO WAYE WON NI KO SAKALE EBO NI SISE OGBE BO O RUBO OGBE RU OGBE O TERU OGBE KAIA EBO A HAA SONG: NJE BOMI BA BALE OMI ONIPA BOMI BA BALE OMI ALA ILUJA BOMI BA BALE OMI O NI PA


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ORIKI ESU ELEGBA MA NI KO THE OWNER OF POWER CAUSE CONFRONTATION ELEGBA MA YA KO THE OWNER OF POWER DO NOT CONFRONT ME ELEGBA F’OHUN TILE SILE THE OWNER OF POWER HAS THE VOICE OF POWER ELEGBA OHUN OLOHUN NI IMA WA KIRI THE DIVINE MESSENGER HAS A VOICE THAT CAN BE HEARD THROUGHOUT THE UNIVERSE

OSA LOGBE INCANTATION TO OSA ESU EJI ALALO EJI ALALO EJI AGIGIMO LAWO IDDEYIN DIA FUN ORUNMILA TI NLO RE FI OHUN BURUKU KO ESU ODARA L’ORUN TI MO BA KU O’ DORUN RE ESU ODARA O’DORUN RE ESU ODARA TI MI OBA LOWO O’DORUN RE ESU ODARA TI MI OBA LAYA ATI LOKO O’DORUN ESU ODARA RE ESU ODARA O’DORUN ESU ODARA TI MI BA KOLE O’DORUN ESU ODARA ESU O’DARA O’DORUN ESU ODARA TI MI OBA NIRE GBOGBO O’DORUN ESU ODARA O’DOROUN

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ESU ODARA Eji alalo Eji alalo Eji 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 your neck If 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 Odara If I don’t have multitude of blessings it is on your neck Esu Odara. Esu Odara it is on your neck With this incantation one must first do the iba or homage to all the deities with a general prayer. Then, with 7 for women or 9 for men pieces of ataare in your mouth for the ase then begin this incantation with: Esu mo pe o 3x Osalogbe mo pe o Take your opele with the odu mark on it then chant the iyere incantation or say 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 HAVE ANYTHING HAPPEN


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ESU EBITA—WAS AT THE CREATION OF THE UNIVERSE WITH 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 IN ODU 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 esu I 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 imo Divine messenger, I honor your deep wisdom

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Esu, k’eru a ba onimimi Divine messenger find a place for my sorrows Esu fun mi ofo ase mo pele Òrìsà Divine messenger give me the words of power so that I might greet the forces of nature Mojuba Osetura, Osetura, Osetura I 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 circle ASE, ASE, ASESE-O


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ORIKI ESU Protect my children from evil forces. Protect my wives (husbands) from evil forces. Protect me too. Esu don’t tempt me against people; don’t tempt people against me. Let me have money and children. Esu don’t tempt me to commit crimes. Tempt the children of 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 and he was deposed. It is you who tempted a wife and she divorced her husband and hanged 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 and turned him mad. Esu please don’t tempt me, tempt others. You tempted a human being and he committed suicide by hanging. You tempted a human being and he committed suicide by drowning. You tempted a human being and he committed suicide by slashing his stomach. Esu don’t tempt me, tempt others. ASE ASE ASE O

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INCANTATION FOR BLESSING WATER Oluwa orun ati aiye Lord of heaven and earth Ran, oro re wa ti o Send the breath of goodness to us Nse dida ara fun, elekunrun ki o be sinu Bring good health to us; command the forces of heaven to come before us Oluwa orun ati aiye Lord of heaven and earth Ran, oro re wa ti ngba’ni kuro ninu iparun o Send the breath of the elders that have gone to heaven to prevent confusion/ destruction O bosinu omi yi fun iwosan Command the water to bring improved conditions Aun gbogbo In your name ASE ASE ASESE-O


MORNING PRAYER TO IFA OYEKU MEJI Orunmila I offer you morning greetings In the name of my Odu___________ Just as you wake up every morning To offer greetings to Olodumare The creator and father of all existence I thank you for bringing me to the beginning of another day For guarding me through my sleep To see this morning and to look forward To the chores of another day For not allowing me to offend my fellow man Throughout yesterday, because you have ordained That to serve God according to the divine laws Your children should be able to tell you That they have succeeded in resisting temptation To do any wrongs against Olodumare The two hundred divinities All the children of God And the society in which they live Furthermore in accordance with your injunction I have refrained from avenging all wrongs Done to me by my relations, friends, and foe and done Good turns to all my friends and enemies alike

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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 proclaimed That is the universal secret Of long life and enduring prosperity Protect me today as always from all dangers And evil in my abode, place of work, and in my interactions with others.


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ORIKI TO ORI ORI MORNING PRAYER Emi ma ji loni oo Now that I am waking up Mofori bale f ’ Olorun I pay homage to Olorun Ire gbogbo maa wa ba mi Let all good things come to me Ori mi da mi da iye ngo a ku nao My Head, give me life, empower me to overcome mortality, I shall not die Ire gbogbo nitemi Imale niti amakisi Let all good things belong to me as light belongs to amakisi

ORIKI TO ORI PRAYERS TO THE DIVINITY HEAD Olodumare, o! Olodumare ajuba gbogbo egun t’ e ‘mbelese Olódùmarè, iba ara t orun. Iba ase. Ori, I am greeting you in the name of ____________ (Odu) Wherever Ori is wealthy, let mine be included Whenever Ori has many children, let mine be included Whenever Ori has all good things of life, let mine be included

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Ori, place me in a good condition My feet carry me to where condition is favorable Where Ifa has taken me to, I never know Cast divination oracle for sasore In the prime of his life If 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 Ori Ori is man’s supporter before deities, Ori mi abaye leke aiye My head allow me to overcome the trappings and illusions of the world E fun mi ni iwa rere Give to me character and good choices E fun mi ni iwa pele Give to me balanced character E fun mini iwa/ iwa Give 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 aiye My head fight for me on earth Ma ja kiki won Ori mo dupe All respect to the power of my head E fun mi Ori ogbon ni ire te de iwa rere Give 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 re Sango we are here for your ceremony Maa je ki a re ibanuje o Protect us from bad fortune Je ki a le si, maa je ki a pedin Let us increase in number and not decrease Maa je ki ari aisan o Protect us from illness Maa je ki a daran ijoba Protect us from breaking the law Maa je ki are epo o Spare us from court cases Maa je ki ari re o Don’t allow us to see you in your bad mood Maa je ki ari ija Sanponna Save us from Sanponna anger Maa je ki odo o gbe wa lo Save us from drowning Maa je ki a ku iku ina Save us from death by fire

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Tutu tutu ni ki o je ki a maa ri Let us experience the calm and gentle things of life Maa je ki owo ika o te wa o Save us from wicked people Bani segun ota o Help us defeat our enemies Ba mi wo omo mi Help protect my children Maa je ki ndaran ara ile Prevent me from committing crimes against the people of the world Maa je ki n lu ofin Olodumare Prevent me from breaking any laws of Olodumare Maa ke ki n rin arin fi ese si Guide my foot steps Maa je ki n soro fi enu ko Prevent me from committing offense by the word of mouth ASE ASE ASESE-O

ORIKI SANGO One who scatters then where the are conspiring One who punishes the wicked by rubbing their mouths on the ground One who looking in vain for trouble, draws to himself difficult problems, One who establishes a farm, near the main road in order to torment trouble with passerby? He says; if you greet ladobo there will be trouble. If you fail to greet ladobo, there will still be trouble The ever quarrelsome ewegbemi, son of owonran, who destroys trouble getters of death


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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 Egúngún Sango you are a powerful man There are two solutions to a problem Sango please resolve them It is not until some people are involved in trouble that they will acknowledge Sango as their only savior. A dreadful spirit who becomes irritated when drenched by rain The fearsome one who frightens a Muslim so that he urinates in the mosque One who frightens that Babalowo so much that he runs away leaving his Ifa divining chain behind Both in rainy season and the dry season There is no one who cannot be killed by Sango Only those who are insane and those who are being tempted by Esu can afford to attack Esu or Sango. Only those who wish to be killed by Sango will do that Sango the one who falls upon people like the blacksmith hammer. ASE, ASE, ASSEO

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ORIKI OSUN Osun, ooyeyeni mo Osun who is full of understanding, O wa yanrin wayanrin kowo si Who digs sand and buries money there Obinrin gbona, okunrin nsa The woman who seizes the road and cause men to run away Osun abura-olu Osun, the river, which the king cannot exhaust. One who does things without being questioned? Ogbadagbada loyan One who has large robust bust Oye ni mo, eni ide kii su One who has fresh palm leaves, who is never tired of wearing brass Gbadamufbadamu obinrin ko see gbamu The huge, powerful woman who cannot be attacked Ore yeye o Most gracious mother Onikii, amo-awo-ma-ro Onikii, who knows the secret cults but does not disclose them, Yeye onikii, obalodo The gracious mother, the queen of the river


Otutu nitee One who has a cool fresh throne? Iya ti ko leegun, ti ko leje The mother who has neither bone nor blood

ORIKI OSUN Iba osun sekese Praise to the goddess of mystery Iba osun olodi Praise to the goddess of the river Latojoku awede we ‘mo Spirit that cleans me inside out Iba osun ibu kole Praise to the goddess of seduction Latojoku awede we’mo Spirit that cleans me inside out Yeye jo Mother of the dance Latojoku awede we’ mo Spirit that cleans me inside out Yeye opo Mother of abundance O san rere o We sing your praises ASE ASE ASESE O

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ORIKI OGUN Ogun awo. Olumaki, alase a juba Spirit of the mystery of iron, chief of strength Ogun ni jo ti ma lana lati ode Spirit of iron dances outside to open the road Ogun on’ire, onile kangun-dangun ode orun egbe l ehin Spirit of iron, owner of good fortune, owner of man house in heaven help those who journey Pa san bo pon ao lana to Remove the obstructions from our path Imo kimo bora egbe lehin a nle a benge ologbe Wisdom of the warrior spirit, guide us through our spiritual journey with strength ASE ASE ASESE-O


ORIKI FUN OYA Mojuba gedenimgbo All praise to the gatekeeper of the cemetery Mojuba oya iya agon ti ijo orunmila All praise to the tearer who come first with the bell of Ijo Orunmila temple Mojuba oya iya yansan All praise to the tearer, the mother of nine Mojuba oya oloja All praise to the tearer of the market place Mojuba oya l’ona oya All praise to the tearer and all of her roads Oya ay (a) ewe Oya the one that tears the leaves Ayi lo do The one that turns things and changes them Obini ya’go The woman that you make way for when she turns Ogidimule; obitiko Massive destruction that sits on the ground Massive indestructable substance Obini sokoto penpen The woman that wears short pants

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Talo ko eri oya Who can capture the head of oya? Oya (o) ‘ju muso ajuba Oya the quick eyed, we salute you Oya yegbe iya mesa oyo Queen god of the market place Ayaba ti orun afefe iku Queen of the last resting place Gbogbo egun Òrìsà Queen of all the spirits Oke ayaba gbogbo loyan Queen of the mountain winds Abaya oju ewa Saint with the beautiful face Ayaba ni kua Queen of death Oya winwini The tearer that is dazzling (ie. Sparkling breaking light into many pieces.) ASE ASE ASESO


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ORIKI OYA Oya-Opere lalaoyan A gbe agbon obi siwaju oko Complete 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 inu Owner of the place of worship. Spirit of the Wind, deep in thought carving out concepts. Complete Spirit of the Wind, come and receive your offerings without 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 have prepared good food begin to serve it. Spirit of the Wind who causes the leaves to flutter! Oya a ri ina bo ara bi aso! Bi e ba nwa Oya bi e ko ba ri Spirit of the Wind, we have seen fire covering your body like cloth. If you look for 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 enu Maybe you will meet the Spirit of the Wind at the drummers stall, where the Spirit of the Wind moves in an enormous dance Ke e wa Oya de is obata, nibi ti Oya gbe nla igo mora Maybe you will meet the Spirit at the camwood stall where the Spirit of the Wind 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 Oya Mother, Mother I will always respond to the call of the Spirit of the Wind, they warned me not to respond to her call Mo ni kini ki n wa se? Nwon ni ki n sare sese ki n ‘fun Oya l’aso

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Where can I go, what can I do? They told me that I should offer little pieces of cloth to the Spirit of the Wind. Ki ni fi atamparako la obi n’iyan. Oya nown fune ni ida o ko pa eran They said I should offer cola nuts and pounded yam to the Ancestors. They gave a 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. They should give her sword that is used for beheading people. Oya a-rina bora bi aso, Efufu lele ti nda igi lokeloke The Spirit of the Wind used fire as a body covering, like cloth. Strong Wind that knocks down trees in the forest. Ojeloike a-ni-iyi l’oje Iya mi poro bi omu dr l’aiya The Ancestors deserve good treatment and respect from the members of the Ancestral Society. Mother, pour into me as from your breast, world Mother. Oje l’oni okete Se. Oya l’oni Egun Ase, Ase, Ase Ancestor worshipper, owner of the bush rat, the Spirit of the Wind is the owner of the Ancestral society. ASE, ASE, ASESEO


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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 could exist The world is a market place and we come into your market to gather the needed items to accomplish destiny. We who seek your counsel Respect your right to a clean environment We who seek your counsel Seek you love We tread not upon you without the respect that you deserve Onile Earth Compassionate one The one with the power to overcome the birds Please 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 HOME ADURA EGUNGUN Ile mo pe o Earth, I call you Akisale mo pe o Egungun, I call you

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Etibure, mo pe o Etibure, I call you Eti were bu tu ekute ile o House rats are very alert Asunmaparada ni tigi aja Rafters 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 je Allow us to live, so that we may perform your ceremony yearly Ma je ki ari iku Save us from death Ma je ki ari ija igbona Save us from pestilence Ma je ki ari ija ogun Save us from the wrath of Ogun Lile ni ki a maa le si, a je ki a pedin Let us multiply and increase Ara orun kinkin The sacred one from heaven Orisa oun ao re meji Orisa 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 Obafemi Iyanifa Fayomi Falade Aworeni Obafemi Awo Idileke Aworeni Awo Awobodede Aworeni Awo Ifayoriju Aworeni Awo Ifayoyin Awolowo (Iyanifa) Awo Ajamu Ifakunle Iyanifa Ifabanke Oyaseke Iya Thandiszwe Chimurenga

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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 all times. Baba’s

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

Sisters, you are the mothers of this temple. Mother’s bring the element of nurturing, love, comfort, warmth, discipline, and education. Mother’s are the first educators of life, as we understand it. It is the mother’s who create the definition of 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 must remind 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 are also 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 will take away from the lessons presented in class.


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IWORIBOGBE I II II II I II This is an important Odu for our temple as it tells the ita, or the story of the energies that impact on the temple and it devotees. It is incumbent upon everyone to study this Odu and its impact on your life as a devotee of the divine spirit of Olodumare

TEMPLE PROTOCOL Temple members—those given ilekes or has joined by paying $125.00+ the first by our Awo(s) must pay $50 per month. New devotee’s who come for classes in Ifa 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 temple is 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 of the building and surrounding area. Before leaving the facility we should clean up 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 when a book is removed to make note of the removal. Please return the book upon completion 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 the elders 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 greeting ones elders shows respect to the Orisa that the elder is initiated to and not just the elder. Greetings to our elders come from several different Odu Ifa of the

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Holy Ifa Oracle: Obara Irete which gives instructions from the Oluwo’s on the importance of proper greetings and also when it is not done how it makes the intended party (Oluwo) feel towards the one not giving their greeting. E ku ana E ku oni Ai feni ko N leku ijeta o see kira eni E ku ana lo dadunju Greetings about yesterday Greetings about today The unwillingness to greet each other Makes one dismiss greetings about three days ago as undesirable Greetings about yesterday is the most appropriate The idea here is that when one does not appropriately greet an elder, it causes negative feelings of the person not greeting as deliberately disrespecting their Deity.Another aspect of this that is not explained to new people or even those who have been in the religion for sometime; dobale or prostrating to a priest or elder is 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 ajogun or evil forces.When a priest whether Olorisa (Orisa priest) or Ifa priest (Babalawo or 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 prayer concludes and the devotee is raised, the earth removes or absorbs any negativity effecting the person. This is the process that though technical, is most important for people to understand why we have seniority and the giving of respect to priest and elders for they represent Olodumare and Irunmale-Ebora. In Yoruba Theology and Tradition: The Man & the Society, written by Oloye Ayo Salami, it states, “Be it man or woman, Ifa is usually greeted by using the head to touch the ground and prostrating in front of the Ikin or any instrument placed 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 idea of respect we do ourselves a disservice by not receiving the blessings of an elder who represents the elder empowerment of the Orisa and Ifa.


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When coming into the home, ile, or temple of another priest, it is couched in the ese Ifa of Okanran Ogunda; that speaks to us on the visit of a priest to our abode 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 Babalawo A medicine man pays courtesy visit to a medicine man The king Aaperi called at Oyo Ajaka city Got to the house Ogidi And in the house called on Abe A Babalawo would never enter a Babalawo’s house and eat mere vegetable soup Cast divination for Olokanran On the day he was branching at Gouda’s house Dobale-prostrating face down, arms akimbo, and head down facing the priest Ikunle—Kneeling on both knees; head is bowed in deference to the elder Diaspora prostration for women is: An honorarium to Orisa Osun begins as a lying 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 bother sides. Ultimately, the honor of giving respect whether it is a devotee, Egungun priest or Oje, Orisa Priest or priest of Ifa everyone in the temple of Ile Iwosan Orunmila Mimo Temple should give honor to the Oluwo and lead Iyanifa deference by properly saluting the Ifa and Orisa of our initiations.

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THE PETITION The Petition in a prayer is equally important for this tells the Deity what you are asking for. E fun mi and Ko si Intercession (Etutu) Egbe oremi; Gbogbo imo ota l’ori (wa) ofo ni ko ja si Please lift up my friends; may all the intentions that enemies have for me us accomplish nothing. E fun mi ni Alafia—Please gives to me peace and prosperity E fun mi ni aiku—Please gives to me long life E fun mi ni owo—Please gives to me money E fun mi ni ola—Please gives to me honor E fun mi ni Isegun—Please give to victory over all obstacles E fun mi ni imo—Please give to me knowledge E fun mi ni oye—Please give to me understanding E fun mi ni ogbon—Please give to me wisdom E 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 patience E fun mi ni agbara—Please allow me to have strength E fun mi ni aso—Please gives to me clothing E fun mi ni omo rere—Please give to me good children E fun mi ni Ile Odara—Please give to me a good home Ko si iku—Keep away death Ko si arun—keep away disease Ko si aisian—Keep away badness Ko si aisan—keep away sickness Ko si aisise—Keep away want of employment Ko si ejo—Keep away legal complication


Ko si wahala—keep away trouble Ko si fitigbo—keep away bad news Ko si akobi—Keep away undeserved punishment Ko si aselu—keep away unexpected happenings Ko si Olopa—keep away trouble from the police and thugs Ko si ofo—keep away loss Ko si epe—keep away curses Ko si ailowo—Keep away poverty Ko si gbogbo ajogun—Keep away all bad things Ase ariku babawa—Let there be long life for our ancestors

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ODUN IFA/ORISA We have scheduled odun services for every other month beginning with Orisa Esu Ebita (see yearly schedule) Fund raising

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

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Ifa classes

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Children’s storytelling and art classes

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Omo ewe camping trips

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Friday night kick it night

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Yoruba language classes

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Orisa song and dance classes

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Worship services


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IKEFUNLOWO The world is a market place Orun is our permanent home Cast divination for Olodumare The perfect organizer of the world If you come to the world and forget ikole-Orun Note that the world is just a market place While 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 to return to Orun and give account of all their deeds. A person will take a new body and return to earth. If they had done good deeds while on earth, they will find life easy and enjoyable. On the other hand, if they had been an evil doer he will find life bitter. This is why it is advisable to do good at all times. The results of your deeds while on earth would be incorporated into his ayanmo (that part which 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. This means that the child who was nurtured is now nurturing the parent. (The parent brought the child into the world and the child prepares the parent for their return home) (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 cloth expresses their gratitude and indicates the experiences of the deceased while here on earth, the more cloth the more significance to the community. Aso Iku or Aso Ologbon (cloth of the deceased or Elder)

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(1) Sacrificing a cock or a hen, depending on the gender of the deceased. In the case of a woman is said that the voice of the hen follows the woman to Orun. (2) Tie the feet of the ebo together (tying of the feet. The wrapping of the big toe with cloth to reunite the spirits of the family in the world and in the spirit.) (3) Ifehinkutile (laying the back of the corpse on the earth. This is done at night)


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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 important to invoke Ora, which is the feminine force must always be recognized. Ora o Ora oo Ora ooo Ora oooo Iso oooo-call to order similar to Eriwo ya Yoruba Iba Osanobua vb Olookun God and Olookun Osanbua is God in Edo belief Oba n’ame no se norroke God of the sea is greater than the earthly king Ugbolu Atewere Olookun’s praise name Ogie no vben Iyagho igho The King that owns an abundant amount of money Yoruba Iba Olookun, Iba ‘ge Olojo Oni adupe Orunmila Praise to the spirit and owner of the sea, praise to the owner of the day, I thank you Spirit of Destiny Eleeripin ibi keje Olodumare, Esu pele o Olookun pele o Wittiness to creation second to Creation divine messenger I greet you spirit of the ocean I greet you Olookun mo pe o Olookun mo pe o Olookun mo pe o nigba meta Olookun I call you three times Okuta la pe no se je, eti ‘gbure obi ri kiti. Ni ka le

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It is the stone that breaks suddenly, without bleeding, the one who brings good tidings. 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 us children, we thank you Olookun fun me la lafia, mo dupe. Oro ti ase fun Olookun ni awon omo re wa fun oyi o Spirit of the Ocean give us health, we thank you.The power of transformation brought by ritual for the Spirit of the Ocean is beyond understanding. Olookun Iba se, Olookun Iba se, OLOOKUN Iba ase Respect the spirit of the Ocean, Respect the spirit of the Ocean, Respect the spirit of the Ocean Olookun nuaa jeke awon o’iku. Ma ja kiki wa Orun. Olookun ba me Spirit of the ocean protects us from disease and death. Praise to the power of Heaven. 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 the waters that bring the power of the Spirit. May it be so!


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ORISA OBALUAIYE AND ORISA NAN BURUKU OBALUAYE CHANT FOR SANPONNA OGBE KANRAN Ogbe Karan mole ko ma baa dejo A difa fun Oloola iju omo asamo sesese gbowo Apa oun le kaye lo n dafa si Won ni ko kara nle ebo ni ko se O gbebo o rubo Ko ipe ko I jinna ka bank larusegun Aa see mo Oloola iju omo asamo sesese gbowo la a pe Sanponna Ogbe ward off the trouble in order to avert litigation Cast divination for King of the forest who slay people for money He consulted the Ifa oracle so that he could extend his tentacles to the whole world He was advised to offer sacrifice, he complied At long last he was victorious How do you know the King of the Forest who slay people for money It is Sanponna! Epidemics of fever and skinned disorders are dreaded traditional Yoruba society as divine visitation. The tutelary divinity of Sanponna cult was called Obaluaye (Universal King) no doubt because of the rapid spread of the contagious disease that leads to terminal illness or loss of life. Saponna’s praise names Olode (The scourge of town) Olofa (The arrow shooter) A fi olugbongbo daju ija ru (User of baton to cause more confusion)

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This prayer is not spoken in public ceremonies Gbogbo enia ni nsun ti won ko ji. Saponna dakun ji mi yara mi All people sleep and never wake up. Spirit of Sickness please wake me up in my room Saponna f’ile mi bun mi Ai f ’ile mi bun mi ko wo Spirit 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’ akaaki Even if it is a lake, Spirit who Fights Disease helps me makes it medicinal B’o se odo agbara, Nana Baruku ba m’ka a l’ akaaki Even 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 re Because I do not know what the bees use to make the honeycomb, I do not know 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 into potent 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 the mother and the child. Yu the Goddess who uses cold water to help the barren women Nana Buruku, ba mi de di agbo omo mi k’omo, k’oki Spirit who Fights Disease touch my child’s medicine, make it strong, make it thick.


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Nan Baruku, ba mi de di agbo omo mi k’omu, k’ o ki. Asoogun fun ni ma gb eje Spirit 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 inu Touch my child’s medicine. Make it strong, make it thick. This medicine is for curing enlarge spleens Ki olo inu maa se olomitutu temi. Agbo fawofawo Let 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 olomitutu temi Ase Let my children be free from disease of the umbilical cord. This medicine is for curing high fever. Let my children be free from high fever. May it be so?

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ORISA AJE WIFE OF ORUNMILA Here are the prayers to Aje. Aje should always pe propitiated when the devotee needs financial assistance, or to maintain a level of financial stability.Aje is the wife of 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, according to the four day Orisa rotation. Oguda Ofun Ogunda funfun Orun e funfun Adifa fun Aje ti nsomo Olokun Seniade atewe atagba are Aje la nsa kiri koipe 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 Seniade Both the young and the old are looking for money Not too long and not far we are seen on the blessings of wealth Blessing of wealth is the reward of complying with Orunmila’s directives Eji Ogbe Oro tere awo inu igbo Adifa fun Aje ti nsomo Olusikiti Sikiti Ti nlore fi ile Eji Ogbe se budo Ko je e ma fi so sile awo Aje de oni so ko jee ma fi so sile awo Aje de oniso


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The long tree of Oro, the Babalawo of the forest cast 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 house Money has come Awo will accommodate it Money has come Iwure Ki Aje wa fi so sile wa Prayer May money use our house as shelter Foods for Aje Shrimps Honey Obi Orogbo Sheep Gin Ekuru (unseasoned moi moi-bean cake) The devotee can use these prayers at any time, when requesting for financial assistance Aboru Aboye

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IWA Ogbe Yonu is the Odu Ifa that tells the story of Iwa (character) the wife of Orunmila, who was also the first born child of Suuru (patience) who was the first born 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 about ancient times that are now mirroring current times. The story is not just about patience, but a changing of our current characters to match those of the type of character Olodumare gave us cause to emulate and make 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 not born in the sense of human birth but cosmic force that permeates the universe is 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 lay definition 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 nothing Patience is the father of all characters An elder who has patience Such an elder has everything These 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 bad For it to find Ife Town That which is delicate is the character. This story speaks of the choices our Ori makes and how it is impacted by those decisions.


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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. Its importance was astounding as it was astronomical for its time because it was the first time publicly information was given to the African American common man and woman on Ifa cosmology that was not academically rolled within the archival language of the professors of our educational institutions. It was also the first time for many African Americans, who were striving to grow in the Yoruba culture, as a political awareness and point of reference, found a religious meaning that also brought their heritage and culture right into their living space in a cohesive and understandable way.This is not to say that the information was not available but it was more in the realm of the priestly hierarchy and thought not only to be sacred but unavailable to the uninitiated. This small work gave us a better understanding of the Ileke (beads of Orisa) as not only a protection from the forces of the ajogun but brought forth an understanding of how our character was supposed to develop. This small work also taught us that it was our choice of destiny as children of Oduduwa and Ninibini, either goodness or evil, was holistically ours to make. Bringing this back to the public domain is our temple’s tribute to his teachings. Look at the diagram above. On this diagram you will see the nautical directions which 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 cosmos itself. It is the microcosmic visual of the universe after the Akamaragba-the big

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bang of the beginning of the universe of this solar system as we know it. It tells us, 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 wealth of knowledge and protection. This is our heritage and our gift.


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ILEKE

These are the steps that are needed to develop awareness of the Yoruba’s in the United States. This guide will bring understanding as to how to get in contact with 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 their specific quadrant of the compass or universe. This is seeking the support of the Deity and invoking the Ase of the Elders of the Universe. Ask that they allow their character to be part of your life and that you understand their support in all that you do. Face their position and give thanks,

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The Ileke should not just be placed over your head and you go on about your business. 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 days depending on the individuals, but there must be a presentation by the receiver of their commitment to Ifa/Orisa belief and spiritual system. We have had too many without training or discipline. Too many without the foundation of IWA-CHARACTER as their guide and this must stop! The time for absorption of Odu is at hand. For Odu will guide one to fulfilling their destiny and this will allow one to perform their duties to “scrape” some of the evil away from this world. One must have faith in their abilities and the abilities of the Orisa. One must be dedicated, honest, truthful, and humble. It takes time and patience to find the jewel of wisdom, but worth the effort and will be revealed by the lifestyles of the person. We all have to “reckon” what we do in this world. One should 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 your choices;YOU are responsible for your destiny!


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ORIKI OSOOSI Olog arare agbani nijo to buru, Orisa ipapo adun, koko ma panige Master of himself. Wise one who give blessings, Spirit of swear togetherness, Divination guides the hunter Ode olorore, Obalogara bata ma ro Ase Hunter of abundance, the tracker always overcomes fear Ara l’emi n f’Osoosi da. Ara ni n f’Osoosi da Invocations are my stock in trade with the Spirit of the tracker. Invocations are the stock in trade of the Spirit of the Tracker Gbogbo isowo ibi mo b’ode de ree o. Ara ni n f ’Osoosi da All you fellow hunters. This is how far I have come with hunting. Invocations are the stock in trade of the Spirit of the Tracker

Ile Ifa International1

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