Orisa Worship Handbook
Oloye Awodele Ifayemi Atunwase Awo of Ilobu Land 3/11/2010
DEDICATION AND ACKNOWLEDGEMENT
This book is dedicated to all of those who benefit from this document. May your life be enhanced and may your faith in God be strengthened. I acknowledge my lineage Ifatoogun of Ilobu. My brothers Baba Babalola Ifatoogun, Babalola Kolawole, Babalola Awoniyi, Babalola Awodele, Babalola Falade, Babalola Ifayemi, Babalola Opelade, Babalola Ifasayo, my Ojugbona Chief Awosoji Ifadairo, and my dear friend and brother in Ifa Ayo Salami. I also want to thank all my students whom over the years have inspired me to write this and other books. To them I give my love, and admiration. Regards,
Awodele Ifayemi Oloye Awodele Ifayemi Awo Atunwase of Ilobu Land
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TABLE OF CONTENTS DEDICATION AND ACKNOWLEDGEMENT ............................................................ 1 TABLE OF CONTENTS ................................................................................. 2 PREFACE ................................................................................................ 4 OMIMIMO RUBO (LIBATION) ......................................................................... 5 LIBATION PROCEDURE
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ORIKI ESU ............................................................................................. 9 ADURA ESU (PRAYER TO ESU)
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ORIKI OGUN .......................................................................................... 10
FI ASE PE ORISA (SUMMONING THE ORISA) .................................................... 11 IKIN (GREETING THE ORISA) ..................................................................... 13 ORIKI (PRAISING THE ORISA) ..................................................................... 14
I - ORIKI OBATALA .............................................................................. 14 II - ORIKI OBATALA .......................................................................... 15 SE EBO (MAKING OFFERINGS) ..................................................................... 16 ANIMAL SACRIFICE
............................................................................... 16
OFFERING OF CANDLES .................................................................... 17 OFFERING OF INCENSE ..................................................................... 17 OFFERING OF FOOD .......................................................................... 18 OFFERING OF OBI (KOLA NUT) ............................................................. 18 OFFERING OF WATER ........................................................................ 18 OFFERING OF FLOWERS .................................................................... 19 ORGANIZED APPROACH TO MAKING OFFERINGS ............................................... 19 OFFERING OF CANDLES .................................................................... 19 OFFERING OF WATER ........................................................................ 20 OFFERING OF FLOWERS .................................................................... 21
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OFFERING OF FOOD .......................................................................... 21 OFFERING OF OBI (KOLA NUT) ............................................................. 22 INTERPRETING THE KOLA NUT ................................................................. 24 ORIN (CHANTS FOR THE ORISA) ................................................................ 25 GENERAL ORIN ...................................................................................... 32 ADURA ................................................................................................ 33 GENERAL PRAYERS TO THE ORISA ................................................................ 35 CLOSING THE PRAYER ............................................................................ 37 WISDOM OF IFA ..................................................................................... 38 OFTEN ASKED QUESTIONS ......................................................................... 38 CLOSING MESSAGE ................................................................................. 40
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Iponri Ti o wa L'Orun
Ori
Physical Body
PREFACE
Taking a good look at our condition in the Diaspora, we as decedents of Africans must reflect on our history. We must ponder on the journey which our forefathers endured. It is because of their desire to survive and overcome against all odds that we are here today. Are we any different than our forefathers? I would like to say that we are not. We have within ourselves all that glorious energy and will to endure the harshest of conditions life may throw our way. We have the power within us to overcome and conquer any and all obstacle because they are within us. There is a tremendous spiritual energy working within the hearts and soul of our people. This energy is stimulating our psyche to the point wherein we can't help but believe there is truly a merciful God in the midst of all of this worldly confusion. This dynamic and invisible force brings with it the endurance and energy that will take us to live our life with purpose. I understand and acknowledge that there are many of us who feel like they have lost everything. Yet I say to them that it is the lack of knowledge of our divine power and purpose that makes you feel that way. Fear is what deems yourselves powerless. Yet the fear you are suffering from is the responsibility of taking your destiny into your own hands. You have gotten so comfortable at blaming others for your demise that you dare not take control of your destiny for if you fail then there is no one to blame but yourself. Yet this fear is ill founded and a lie. It is by taking charge and ownership of your destiny that you will triumph over any adversity.
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It is clear to see that in order to deal with our future existence, "it gotta take a miracle". Well, we are a miraculous people by nature. We've survived everything as a people and we're still moving on the move. Heck we even had the honor of witnessing an African American as the President of The United States Of America. While reading this book, I want you to read with your inner eyes. Flow with it! Allow your intuitive ability to guide your energies so that your character can be shaped into a vessel that Olódùmarè can manifest into the world. OMIMIMO RUBO (LIBATION)
To the Yorùbá, the act of pouring libation is a divine act of love towards the imole (angelic beings) and to all of heaven. Libation is the act of sending and receiving power. This act of love is called "Mojuba", which means "I pay homage". It is also called "Omimimo rubo", which is a holy offering of water. The pouring of libation entails the pouring of water while reciting incantations and calling out the names of various ancestors and deities. Mojubas can be classified under the category of incantations called igede. Igedes are a class of incantations that involve the removal of negative forces. Some igedes can have a destructive effect upon things. However, the igede chant that is used in the sphere of pouring libation, does not have any destructive effects whatsoever. It calls upon the blessings and protection of various heavenly forces. The act of pouring libation is a ritual of purifying the home (ile), spirit (emi) and family (idile). Mojuba should be the first act of the day. It is the first step in the process of worshiping ones orisa/imole. The act of pouring libation can be performed anywhere. It is usually performed in front of one's altar or shrine. The aborisa (worshiper of the orisa) should obtain a cup (glass, metal or earthen) and a bowl which would be strictly reserved for this purpose. Fill the cup with fresh, clean water. Hold the cup in the left hand. Dip the two middle fingers of the right hand in to the water and sprinkle
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the water into the bowl or upon the shrine as you recite the following: LIBATION PROCEDURE
Omi tutu, omi tutu Ona tutu Ile tutu Tutu Babanla Tutu Ori Tutu Emi Tutu Aiye Tutu Laroye Kosi ku Kosi rudurudu Kosi idina Ko si akoba fitibo ariku babawo. Mojuba Oluawoodeorun, Eleda Eledumare, Orisa gbogbo gbobgo gbogbo ta ji wa Eledumare Mojuba Esu Mojuba Ogun Mojuba Ochosi Mojuba Osayin Mojuba Ojo Oni Omuba Obatala Mojuba Oduduwa Mojuba Orunmila Mojuba Ela Moyuba Yemoya Mojuba Agaju Mojuba Oganran Mojuba Oramfe, Jakuta (Sango) Mojuba Oya Mojuba Olokun Mojuba Osun Mojuba Gbogbo Orisa Mojuba Gbogbo Orun Mojuba Egungun kiki Egungun Mojuba Babanla, Iyanla, Ara orun, etc. Ase, Ase, Ase
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(Translation)
Fresh water, fresh water, fresh water to freshen the path to freshen the house to freshen the ancestors to freshen the godhead to freshen the soul to freshen the world to freshen Esu May death be no more May evil be no more May obstructions be no more So that worries and trouble are no more Let us not see death and hardship any more We pay homage to God who is beyond creation The Creator and the owner of superlative power God, who come into the world as all, all, all the Orisa. We pay homage to Esu, We pay homage to Ogun, We pay homage to Ochosi, We pay homage to Osayin, We pay homage to Ojo oni (The owner of this day), We pay homage to Obatala, We pay homage to Oduduwa, We pay homage to Orunmila, We pay homage to Ela, We pay homage to Yemaya, We pay homage to Aganju, We pay homage to Oganran, We pay homage to Oramfe, We pay homage to Jakuta, We pay homage to Oya, We pay homage to Olokun, We pay homage to Osun, We pay homage to all the Orisa, We pay homage to all of heaven, We pay homage to the ancestors, We pay homage to the great fathers and the great mothers who are the citizens of heaven, etc.
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Each time that you say "Mojuba...” dip your fingers into the water and sprinkle it into the bowl. The libation can continue by honoring members of one's family who have passed on. Call all the names of the kings, priests, priestesses (living and deceased) of one's spiritual lineage. This bowl of water can be placed upon your shrine or altar as an offering. When you pour libation with fresh water, the water becomes energized with “Ase” and is therefore "holy water". It can be used for many different spiritual purposes. Let your intuition guide you. The next important step in the process of worshiping your Orisa is removing hindrances and opening the way. This is achieved through the invocation of the imoles/orisa, Esu and Ogun. In all achievements in live; that is at the beginning of all enterprises great or small, it is Esu and Ogun that must first be honored and directed to assure success. Esu is seen as the "Opener of the gates of heaven", so communication can be made without obstructions. Esu is the special relations officer between Orun (heaven) and Aiye (earth). He is the messenger between human beings on earth and the Imole in the heavens. Esu is the bringer of obstacles and the remover of hindrances along the path. Esu is the active force behind all that is good and all that is bad. It is Esu who must be acknowledge first so that in return he will cooperate for your best interest and not work against you. Then we come to Ogun; the Imole who cuts the mystical path from heaven to earth, so that all the other Imoles may come to your service. Ogun is associated with removing obstacles and clearing the way for progress and prosperity to be achieved. Ògún's service must be employed in all acts of worship. One way that this process can be achieved is by paying homage to Esu and Ogun as follows. As you continue to sprinkle water from the libation cup, say the following Oriki (praise song):
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ORIKI ESU
I ba rabo o mojuba I ba rabo o mojuba I ba rabo o mojuba I ba kose omo deko Elegbara Elegbara Elegbara Omojuba Esu Elegbara Esu lona Odara Kolori eni ijo So so so abe Kolori eni ijo Esu tiriri Bara abebe Tiriri Lona Mojuba Esu Ase (Translation) Oh great one, I pay homage to you Oh great one, I pay homage to you Oh great one, I pay homage to you A young child does not approach Esü The owner of power, the owner of power, the owner of power I pay homage to Esü. Elegbara Esü on the road Odara who has no head for dancing The sharp, stubborn knife Who has no head for dancing. Esü, the awesome one The knife of power The awesome one on the road I pay homage to you Esü. Ase
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ADURA ESU (PRAYER TO ESU)
Esü mase pekun Esü mase pekun Esü mase pekun Esü jeki ahon mi Ki okun bara bara bara Jeki oro mi ni gba inu orun
(Translation) Esü don't close the door on me Esü don't close the door on me Esü don't close the door on me Esü may my tongue be filled with power, power, power May my words be received in heaven. ORIKI OGUN
Mojuba Ogun Mojuba Ogun Mojuba Ogun Ogun osin mole Ogun awoo a laka aiye Osinmole Ogun pele o Obu Akaluusin lao Pe Ogun Olubukun Asogun Ogun onile owo, Olona awo orun Ogun mo ona awo fun mi Jeki ififun mimo ni serere Ogun jeki ohun mi ni gbo inu orun Ase Modupe Ogun (Translation) I pay homage to Ogun I pay homage to Ogun I pay homage to Ogun Ogun, Prince among the angels Ogun, the powerful one, the strong one of the world (heaven and earth)
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The Prince among the angels Ogun, I hail you. Ogun, the lord that all worshipers call Blessed be the worshipers of Ogun One who owns the house of money and the mystical path of heaven. Build the mystical path for me. May divine communication be achieved. May my words be received in heaven. Ase
FI ASE PE ORISA (SUMMONING THE ORISA)
Now that we have poured libation, hence we have cleaned, refreshed and purified the atmosphere and spirit. We have opened and cleared the channel to the orun (inner planes). Now we can summon the imole/orisa we desire to worship. A word to the aborisa: It is strongly advised that you only focus your efforts upon the Orisa that you as an aborisa have been blessed to. Note that the aborisa is one who have been blessed to or washed ("baptized") to their tutelary Orisa. However, the aborisa have not been initiated into the mysteries of the Orisa system. Therefore, they are not an Alufa (priest or priestess) of the Orisa system. It is not everyone's path to follow that road. The Aborisa's focus is thus concentrated upon the Orisa that governs their head and/or their lineage. As we attempt to summon the imole to our presence, how fast and how strong the imole come depends upon the degree of power embodied in our words. The aborisa will find that through diligent effort, faith and devotion the words that we give out here will become infused with power (bara). It is through your own efforts that you will achieve efficiency and magnitude in your rituals. You will get back what you put in.
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At this point, before you summon the Orisa/Imole, place the same two fingers of the right hand into the bowl of water in which you have already poured libation into. With the two wet fingers touch your forehead (between the eyebrows) and run them from the front to the back of your head. As you do this, say: "Mo su re fun ori." Jeki ori mi a gbe mi. Jeki mo ri rere orisa mi Mo su re fun ori. Ase I give blessings to my godhead May my ori support me. May I see the blessings of my orisa. I give blessings to my godhead. Ase Note, that no Orisa blesses a person without the consent of their Ori (godhead). It is important that you praise your godhead before you begin to worship your Orisa. Ring bell three times (One should obtain a bell that will be used strictly for Orisa worship). Before going any further in the recitation of the prayers, please note that: ** (Name Orisa), means to say the name of the Orisa that you are praying to. **
, means to say the name of the Orisa that you are praying to.
These directions apply throughout the book. Please keep this in mind. Name orisa, 3x (That is, call out the orisa's name 3 times), mo pe o 3x Mo pe o sotito Mo pe o iwa rere Mo pe o ire Mo pe o sawo Wa de de wa, Wa de de wa, Wa de de wa,
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(Translation) (Name orisa), 3x (Name orisa), I call you 3x I call you for truth I call you for destiny I call you for blessings I call you for the mysteries Come, come now, (Name orisa) Come, come now, (Name orisa) Come, come now, (Name orisa) IKIN (GREETING THE ORISA)
After the invocation, the aborisa now greets the orisa as follows: Mojuba re, ______ Mojuba re, ______ Mojuba re, ______ Mojuba Baba or Iya mi Mo ji mo ki o ______, orisa mi Pele o orisa mi Eni rowo np ba Orisa sere o Eni ko rowo a ja Wara wogbo lo (Translation) I pay homage to (Name orisa) I pay homage to (Name orisa) I pay homage to (Name orisa) I pay homage to my father/mother I awaken and I praise (Name orisa), my orisa I hail you, my Orisa I have time to worship you I have time to embrace you One who does not find time to worship the orisa will find oneself in the jungle. Mo ji mo ki, orisa mi
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Mo ji mo ki, orisa mi Mo ji mo ki, orisa mi Ji ooooooo Mo ji mo ki o O ji'ire o O ji ire o, orisa mi Ase (Translation) I wake up and I worship I wake up and I worship I wake up and I worship Orisa, wake up I wake up and I worship Good morning orisa Good morning my orisa Ase
my orisa (Name orisa) my orisa (Name orisa) my orisa (Name orisa) you
ORIKI (PRAISING THE ORISA)
We now come to the point of reciting the praise song for the Orisa. This is a very important stage in the process of worship. The oriki holds the mantric power that excites and expands the power of the Orisa that you called upon. The Yoruba of south/west Nigeria believe that when the oriki of the Orisa is recited it causes the Orisa to yield its power and blessings to you. The oriki of the Orisa that rules your head should be recited each morning to increase ase the power of the Orisa in you and to receive its blessings. It is through the use of the oriki that you can have a spiritual union with the Orisa of your head. In this work we will only present the oriki of the Orisa Obatala. We do not have the time or space to present the oriki of all of the Orisa. I - ORIKI OBATALA
Obanla O ri n eru Ojikutu s eru Oba n Ile Ifon, Alábálase
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Oba patapata’ n ile' Iranje' O yo kelekele, O ta mi I'ore; O gbá a giri l'owo osika,' O fi l'emi asoto l'owo; Oba Igbo; Oluwaiye re e o, Ke bi owu la, O yi l ala, O sun l'ala O fi koko ala rumo Oba 'Igbo. Ase (Translation) The great king, very fearful The king from Ifa's town The king from Iranje city. He moves slowly and gives me some rewards and gifts. He got a wrong thing from the evil doer. He got good things from the evil doer and gave it to me. He gave it to me, a righteous man. The King of Igbo. The lord of the Universe The first on the white cloth He sleeps on the white cloth He uses a white pot. The king of Igbo. Ase II - ORIKI OBATALA
Alabalase; atatabiakun Orisanlá Ogirigbanigbo, alaye ti won nfi aye fun Orere yelu agan wo Atu won'ka nib i ti won gbe ndana iro Ajánaku idugbangudu Orisa níí báni be eda Oniwa pele aba' ni tori eni se Olójo oko0 mi akanti oke t Orisanla Obatala Obatala Alabalase Ase (Translation) Alabalase one who gives command Orisanla, the white orisa who owns the whole world He gives blessings of children to the barren woman
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One who scatters those who are conspiring evil One who is as massive as an elephant The orisa who is the one who pleads for us before the creator The gentle one who turns a bad head good The owner of the day, who is as huge as the mountain , Orisanla, the great orisa, Obatala Obatala Obatala The white orisa of authority Ase SE EBO (MAKING OFFERINGS)
The oriki have now been recited. The orisa is excited and its heart is open to you. Now we must make offerings to the orisa. Offerings to the orisa may vary from the burning of candles or lamps, offerings of water, flowers, food, kola nuts, and/or incense, to the offering of a blood sacrifice of pigeons, hens, etc. In this work we will present the simple process of offering candles, kola nuts, water, flowers, food, etc.
ANIMAL SACRIFICE
The practice of animal sacrifice have been the practice of all the religions of the world today at one point or another (Christianity, Lev. 9:8, Deu. 27:5, etc.). Note that Jesus was a human sacrifice. In Islam sacrifice and offerings is the fifth compulsory act of Haji. In the sacrificing of animals they may offer camels, cows, goats, etc. Amongst the present day Jews the practice of blood sacrifice is very common and similar to those of the Yoruba. Note that offerings involving blood sacrifices should be performed by an experienced priest or priestess. It involves the release of a great deal of energy that attract many spiritual entities good and bad. One must therefore be skilled in the techniques of tuning into the desired mode of energy and excluding other forces that are not being invoked at that time. We caution the reader that a blood sacrifice is no game. If you play with fire, you will get burned.
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OFFERING OF CANDLES
In offering candles, one should be mindful of the corresponding color(s) of the orisa. If you are not sure of the color of the orisa, offer a white candle which is neutral. Elegba, Esü Ogun Ochosi Osanyin Oluorougbo Obatala Oduduwa Orúnmilá Ela Oramfe (Sango) Yemaya Olokun Osun Oya Babaluaiye Aganju Aje Saluga
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red, white and black, red and black red, green and black green red and green white, yellow white white, black and white green and yellow, white white and green red and white, orange blue and white dark blue green, white (in south/west Nigeria), yellow and amber reddish brown purple reddish brown green and yellow
In fire burning (candles, lamps, etc.), the flame upon the altar serves as a porthole through which the desired spiritual entity can manifest through. The candle may be of any type. It is the color of the candle that is important. Note that the use of fire in worship is a practice amongst the Yoruba's of south/west Nigeria who burn palm oil lamps to various orisa. In olden days, especially amongst the Ibos, a sacred fire of logs, etc. was constantly kept burning in honor of the orisa, etc. The idea of a perpetual fire is an African concept that goes back to ancient Egypt. OFFERING OF INCENSE
Incense is offered to bless the orisa and to carry ones words to heaven. Incense offerings can involve burning herbs, flowers and resins. In burning incense be sure that the fragrance, herbs, etc., is conducive to the energy state of the orisa.
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OFFERING OF FOOD
Each orisa has its own menu and taste. Food offerings are common amongst many belief systems. It is believed that every object has its counterpart in heaven. Everything has its origin within. When offering food the orisa receives the spiritual essence of the substance given. The reader is here strongly advised to pick up a copy of "ONJE FUN ORISA" (Food for the Gods) by Gary Edwards and John Mason.
OFFERING OF OBI (KOLA NUT)
Kola nut (obi) orisa with the (orogbo). The and blessings. important role
as a food item is used in the worship of almost all the exception of Oramfe (Sango) who takes bitter kola nuts kola nut is a sacred item which holds power, character Kola nut in the system of south/west Nigeria plays a very in every act of worship.
The offering of kola nut is a sign of love, respect, humility and communion with the orisa, etc. It causes the orisa to humble its heart and yield its power to the aborisa (worshiper). The kola nut to the Yoruba is what the tobacco is to the Native American.
OFFERING OF WATER
The offering of water (omi tutu) as in the libation, is offered to refresh the orisa. It also serves as a magnetic medium that attracts heavenly bodies. Like fire, it also serves as a porthole through which the orisa may enter the physical world. It also acts as a reflective medium through which the aborisa can pierce into the heavenly world.
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OFFERING OF FLOWERS
Offerings of flowers like food have its internal manifestation. Flowers are living creatures who serve as the vehicle of various orisa. Every species of plants have what is called a genius. The word "genius" which comes from the Persian word "geni" or "jin" meaning guardian spirit or angel is the orisa ruling that particular species.
Obatala Esü Ogun Osun Oramfe Yemaya Oya
Tuberose lily of the valley blessed thistle, red carnations,eucalyptus roses, yellow pom poms, vervain orange blossoms, geranium anemone, vervain walnut
Before actually presenting your offerings to the orisa that you are worshipping, you the aborisa should neatly lay out all of the items that are going to be offered to the orisa in an organized fashion ahead of time. The following is a simple, organized approach that can be used by the aborisa when making offerings: ORGANIZED APPROACH TO MAKING OFFERINGS
1} candles 2) water 3) flowers 4) food 5) kola nuts OFFERING OF CANDLES
Mojuba, (Orisa Name) Mo se gba (Orisa Name) t'a ba tan Na bo I to r i' re Emi tan na bo Note: Light the candle and say the next line Emi wa tan’ na’ ola Emi tàn t' ire.
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Ase (Translation) I light a fire to sacrifice to (Name orisa), so that we can see blessings. I light a light to sacrifice to (Name orisa), for wealth. I light for blessings. Ase Note: Light the candle and then say: Ki Olódùmarè gbe o (Translation) (May Olódùmarè receive it) OFFERING OF WATER
Note, water should be offered in a clear, glass bowl or in a bowl that has the corresponding color of the orisa. I bá ase orisa mi ______ Mo orno re wa siwajuu re Mo rúbo omi tutu i Lo mi so risa Mo rubo omi tutu La to ri re otito La to ri re alafia La to ri re ola La to ti te itutu Ase (Translation) I pay homage to my orisa, (Name orisa). I your child come before you I offer water We use water to talk to the orisa I offer water That I may see blessings of truth That I may see blessings of well being That I may see blessings of wealth That I may see blessings of coolness of the head. Ase
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Note: Place water on shrine and then say: Ki Olódùmarè gbe o (May Olódùmarè receive it.) OFFERING OF FLOWERS
I ba ase orisa mi ______ Mo ni ododo Mo rubo ododo La to ri re iwa rere. Ase I pay homage to my orisa, (Name orisa) I have flowers I offer flowers that I may see blessings of goodness., Ase Place flowers on shrine and then say: Ki Olódùmarè gbe o. (May Olódùmarè receive it.) OFFERING OF FOOD
I ba ase orisa mi ___________ Mo ni onje re Wa je hun, wa je hun, wa je hun Orisa mi _______ Mo se bo si o __________, gba se lowoo mi. Ase (Translation) I pay homage to my orisa, (Name orisa) I have your food Come eat, come eat, come eat My orisa, (Name orisa) I make offerings to you (Name orisa), receive my offering. Ase Here, the aborisa should place the food on the shrine and say:
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Ki Olódùmarè gbe o (May Olódùmarè receive it)
OFFERING OF OBI (KOLA NUT)
Note: All offerings made to the orisa should always include kola nuts even if a kola nut is the only offering made that day. Just before presenting an offering of kola nuts to the orisa, they should be washed in a bowl of salt water first. I ba ase orisa,________ Orisa mi gbobi lowo kan Ebora ki i ko ebe obi. Ase (Translation) I pay homage to my orisa, (Name orisa) Orisa receive my kola nuts The orisa never turns down an appeal made with kola nuts. Ase Note: Place kola nut(s) on the shrine and say: Ki Olódùmarè gbe o (May Olódùmarè receive it) Note: At this point of the ritual the aborisa may split one of the kola nuts into its four segments and cast than. As you split the obi abata say: "Obi ni won npa si oran olorun" It is obi that is killed (split). Once you have split the obi abata into its four segments, you will notice that in the center of each segment there is a small nipple or navel. Take the small nipple out and cast it upon the floor and say: "Jeki emi se gun ota mi - May I subdue my enemies".
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Then hold the four segments in your cupped hands and say: Gbohun mi orisa mi Gbohun mi orisa mi Gbohun mi orisa mi Ago obi Ago obi Ago obi Obi ni ibi iku Obi ni ibi Arun Obi ni ibi idina, etc. Ebora ki iko ebe fun obi (Translation) Hear me my orisa Hear me my orisa Hear me my orisa Attention obi Attention obi Attention obi It is obi that is used to avert death It is obi that is used to avert sickness It is obi that is used to avert obstacles No divinity turns down an appeal made with obi Note: With obi in cupped hands shake the obi as you say: Akimoron, Akimoron, Akimoron (May the divine spirit come and assist us.) The question that should be posed here is: Was the offering accepted? If the pattern that appear indicates a "yes” answer, the aborisa should then say: "Ariya!" (Expressing joy and gratitude). A wa rubo ebo da no o (We make offerings and our offerings are accepted.) If the obi pattern that appear indicates a "no" answer, the aborisa must then cast to find out what other offerings must be added to those already offered.
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You will consult on whether or not you should give more: water, kola nuts, food, flowers, etc. After casting five times with a continuous "no" answer, the aborisa should at that point begin to pray to the orisa to accept the offering and pledge to the orisa that you will place certain disciplines upon oneself, such as: fasting, abstinence of sex for a certain period of time, controlling ones emotions, performing certain rituals each day, etc. After casting nine times and a no answer is still received, the aborisa should then consult an experienced priest/priestess upon the matter. However, the aborisa should move on to the next stage of the ritual. INTERPRETING THE KOLA NUT
The following are the general obi patterns. The explanations are not exhausted. Letter 1. llera 2. Aje 3. Ejire 4. Akoran 5. Ero 6. Akita 7. Obita
Formation when one male lies open when one female lies open when a male and female lie open together when two males lie open together when two females lie open together when two males and one female lie open when two females lie open together
8. Alafia
when all segments lie facing up
9. Oyeku
when all four segments lay face down
Message health, triumph wealth, money friendliness, well-being, peace crime, hardship, quarrel, conflict calmness, mildness, gentle, persuasion success after hardship, more effort, be resolute living at peace, no quarrel, no conflict, no exertion, harmony, receptivity well-being, righteousness, truth, light, blessings obstructions, hindrance, lack of clarity, lack of insight; a need for change; Go to Ifa, consult a Babalawo
It is suggested that the reader read the following books:
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•
NEW WORLD OBI DIVINATION by, Oloye Awodele Ifayemi, Awo Atunwase of Ilobu Land
•
THE YORUBA RELIGION INTRODUCTION TO ITS PRACTICE by, Conrad E. Mauge Ph.D.
ORIN (CHANTS FOR THE ORISA)
Now that we have cast the obi and the will of the orisa have been made known to us, let us now begin to sing blessings and sing prayers to the orisa. Music, song, dance, etc., finds its true and highest application in the realm of African (non- western, American Indians, etc.,) spirituality. As in the case of the Yoruba, music (song) is a spiritual medium used to induce higher "altered states" of awareness. It serves as a ritualistic tool for invoking, stimulating and setting in motion divine heavenly forces. There are numerous songs, chants, Orin used in the realm of Yoruba (African, etc.) worship to the many orisa. As the various orisa have their oriki (praise names) which are recited by priests/priestesses of any given orisa; there are also rhythmic chants and songs used in connection with each orisa that are chanted during worship. These chants are not only chanted to induce a higher state in the spirit of the aborisa, but also to, excite and enchant the orisa itself. It is said that when the chants are sung, the orisa become happy and dances. The chants influence the orisa to come and accept the sacrifices. You will find that most Yoruba Orin are short and to-the-point. Therefore, each Orin is chanted in repetition, with each orisa having its particular tempo. Usually Obatala, Osun and Yemaya are sung with a slower, mellow, continuous tempo. Orisa like Esü, Ogun and Sango are usually sung with a tempo that is very fast and energetic. The Orin may express ideas and concepts that praise the orisa, thank the orisa, beseech the orisa, call the orisa or move the orisa to elevate you or give you divine assistance. In this work we give a few Orin that are very simple to master. Relative to their rhythms say to you, as a wise Benin priest once said to me,
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"If you have truth inside, what comes out of you is best." Study the chant, sit and meditate upon it (asaro) and let the orisa give you a rhythm. This is the African way. Following are a few Orin to work with. ***** This is an old Obatala Orin that is commonly sung in Nigeria to praise the power of Obatala. Alabalase - Alabalase Alabalase – Alabalase ***** This Orin is sung to Obatala for children, family, prosperity and blessings. Iku ti iba ni igbele Fola ran ni; Alase so emikansoso digba eniyan So mi dirun So mi digba So mi dota - le - legbeje eniyan (Translation) The powerful are who dwell with a person and makes them prosperous. One who has Ase. You who multiply one into two hundred Increase me into four hundred Increase me into two hundred Increase me into one thousand, four hundred and sixty persons ****** This Orin is a very popular one. Its rhythm will not be hard to come upon. It is used to praise Obatala. It is; a very powerful and sacred chant. Ile gbo gbo ile orisa
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Ile gbo gbo ile orisa Orisa nía iye aíye o Ile gbo gbo ile orisa (Translation) All the earth belongs to orisa (Obatala) All of the earth belong to orisa The great orisa owns all of the Universe All of the earth belongs to orisa ***** This Orin is chanted to Esu/Elegbara to excite Esü to come and assist you in your endeavors. Iba kose omo deko Elegbara (Translation) A young child does not confront the owner of power. ***** This Orin is chanted to excite Esu/Elegbara and to invoke his presence. Esu tiriri (Translation) Esu the awesome one ***** This Orin is chanted to call upon the assistance of Ogun, to have blessings bestowed upon them. Ogun j in o
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(Translation) Ogun, bestow blessings on me! ***** This Orin is chanted to Ogun to remove obstacles and to forge in oneself stamina, endurance and fortitude, etc. Gbonrangandan, gborangandan ni a iro ada (Translation) Gbonrangandan is the sound Ogun makes when he strikes the sword (as when a blacksmith forges a sword). ***** This Orin is chanted to excite and praise Osanyin and is usually sung when gathering fresh herbs in the forest. Osanyin, Elese kan ju elese meji lo Ewe' gbogbo kiki Ogun (Translation) The one-legged man who is more powerful than a man with two legs, who turns all leaves into medicine. **** This Orin is chanted to invoke the presence of Osun and to call upon her blessings. Ore yeye o Yeye Kaare Yeye mi Ladakoju Yeye mi Awedewemo (Translation)
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Oh gracious mother Mother Kaare My mother of two crowns Mother who washes children who washes brass ***** This Orin is chanted to praise and to invoke the powers of Osun especially to assist you and protect you from a great enemy. Osun Aburaolu (Translation) Osun, the one who the king cannot exhaust ***** This Orin is chanted to praise Yemaya and to call upon her blessings. Pele o Yemaya (Translation) We praise Yemaya ("Péle o" is analogous to saying "Halleluyah") **** This orin is chanted to praise Yemaya and to ask her to bring you abundance and children. Yemaya enite kun tewe (Translation) Yemaya, the fisher whose net overflows with babies
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***** This Orin is chanted to call down the presence of Oya and elevate one’s self to her divine status. Awa o yigi yigi Ako ku mo Moroya (Translation) We are almighty. We have transcended death. We are one with Oya. ***** This Orin is chanted to Sango in his praise name Olu Sonso. This Orin invokes the powers of Sango to come and set matters right. Olu sonso Bi oba da ki orun baje Olu sonso a tun orun se (Translation) If it should happen that the heavens should spoil, it is Olu Osonso who will turn it right again. **** The Orin is chanted to Oramfe to praise him for his great power and to harness his power. Oramfe ko manamana jade (Translation) Oramfe, cast forth your lightening.
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***** This Orin is chanted to Oramfe to praise him and to invoke his power. Oramfe oju orogbo (Translation) He has eyes like bitter kola nuts. ***** This Orin is chanted to Ela to praise Ela and to harness his power. Ela to tún ori ti ko sunwòn se (Translation) Ela, who turns a bad head good Who turns the world right side up.
Ifa te ju mo mi Owo mi ire o
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(Translation) Ifa look upon me. Look upon me with blessings. This Orin is chanted to Ifa/Orunmila to harness his power and to call upon his blessings. ***** This orin is chanted to Oduduwa to praise her and invoke her presence. Oduduwa yeye mimo Ajalorun (Translation)
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Oduduwa, the great holy mother Who influences all of heaven ***** This orin is chanted to Oluorogbo to invoke his presence and his power. Oni se lekun ojo oni Oluorogbo okun aja laiye Oluorogbo okun aja lorun (Translation) Owner of this day Oluorogbo, the cord of the universe Oluorogbo, the cord of heaven
GENERAL ORIN
This orin is chanted in the worshiping of Yemaya, Osun, Oya or Oduduwa (any of the female orisa). It invokes the presence of the orisa to initiate you into their mysteries. Iya mbe mi sawo (Translation) My mother is making me into a divine mystery (an initiate). *****
This orin is chanted in the worshiping of Obatala, Orúnmilá, Ogun, Oramfe (Sango) or Esü, (all of the male orisa). It invokes the presence of the orisa to initiate you into their mysteries, Baba mbe. mi sawo (Translation) My father is making me into a divine mystery (an initiate).
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***** This Orin is chanted to bless your orisa. Olukbukun, (Name orisa) (Translation) Blessed be (Obatala, Oduduwa, Osun, Yemaya, etc.) ***** For more information on Orin, the reader is advised to pick up the following books: HERBS OF THE ORISA, by Olaoluwa Fasade ORISA SAYS SPEAK, by Olaoluwa Fasade ORIN ORISA, Songs for Selected Heads, by John Mason GUINEAS'S OTHER SUNS, by Maureen Warner-Lewis
ADURA
In the Spirituality of the Yoruba, prayer (adura) is essential. Yoruba like all of your indigenous wisdom traditions of Africa is based upon the power of the word (Ofo Ase). In the wisdom of the Yoruba, the word is sacred and the word is truthful. Within the word, there is a holy, mystical force called bara. It is this holy primordial force that sets Ase in motion. It is bara that is the language that the Irunmole understand and obey. It is bara that is the true source of nourishment for the orisa. When we pray with a one-pointed mind and righteous heart, our words become potent with bara and our prayers are answered. Prayer is the means by which the aborisa enters into communion with the Irunmole (all the heavenly beings). Thus, it is through prayer (adura) that we are able to influence the orisa to act on our behalf. The aborisa should know that when we pray, it is the orisa that rules our head that hears and carries or transmit our request to Olódùmarè. Olódùmarè has the final sanction of the blessings you request. The Yoruba awo (sage) says:
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"Ase i owo Olódùmarè.." (Translation) "It is the power or hand of Olódùmarè that has the final sanction". It is through Olódùmarè that the orisa has the full power to grant you your request. Prayer (adura) may be said at any time, any place and under any circumstances. However, formal prayer is done before one's altar that has been consecrated to the orisa. In most cases the content of our prayer reflects our personal life experience. The adura (prayer) may be for money, love, children, health, protection, etc. The awo says, _ the greatest request is iwa, that is divine character. Divine character is wisdom, unlimited knowledge, potency, truth, righteousness, Ase (power), children, health, etc. A word to the wise: Pray for the things you need more so than the things you want. Your needs are the foundation for getting all the things that you want. The keys to effective prayer are as followed: 1. Concentrate (arojinle) when you attempt to pray. It is important that you focus your attention upon your prayer. You must become at one with your words. 2. Pray with faith. Most people pray with it in mind that their prayers will not be answered. When you pray see your prayers being answered. 3. Be consistent. When you pray, keep your subject or object of prayer in mind. Spend 15 - 30 minutes praying for one thing. Pray every day at the same time, for the same thing, until you see your prayer really manifest in your life. Write your prayers down and say the same thing over and over again. 4. Pray with emotion. Feel the desire of what you request. Pray with a burning desire to receive your wish. 5. Act upon your prayer. Some people may pray for money or a job. There are those who pray for a job and never leave the house. If you pray for health, then make an effort to heal yourself. Eat right, change your
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lifestyle or habits that have aided in the manifestation of poor health, etc., Sit down and meditate and plan how you can make your prayers (your request) manifest. Know that the orisa is working through you to achieve your prayer. 6. When you pray, be specific; be to-the-point. Know what you want and how you wish to receive it. For example: If you are praying for money, specify the amount and the avenue through which you want it to come. 7. Language is important. Master the Yoruba language which is a power language that holds bara. At least learn to pray in Yoruba. 8. Sometimes instead of praying for the things you want directly, pray for the discipline, knowledge, wisdom and power to manifest your desire. 9. If your desire is wealth, request of the orisa to bestow upon you the knowledge and wisdom needed to achieve wealth. 10. Ask the Orisa to give you the Iwa (the character) that will give you the things that you are praying for and the character that will attract to you the things that you need.
GENERAL PRAYERS TO THE ORISA
I. Mojuba ______ orisa mi gbohun mi, gbohun mi, gbohun mi, Orisa adodo ni _______ orisa mi, imole mi Gbo adura mi ______orisa mi 0 ______ orisa mi li ojo ti mo ba pe da mi, da mi, da mi ______ orisa mi O _____ olowoo mi gbe mi Olwoo mi gbe mi gbe mi enia ni mi gba ni _______ dide aiye. Ati gbega mi Si iwa re _______ gbega mi, gbega mi Si asemimo re gbega mi si otito re _______
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Jeki emi se otito _______ ba mi se otito. Ase. (Translation) I salute you (name orisa) my orisa hear me, hear me, hear me. Orisa of my righteousness (Name orisa), my orisa, my orisa Oh (name orisa) , my orisa, on the day that I call to you, answer me. Answer me. Answer me. (Name orisa), my orisa 0 (name orisa), my lord, help me, my lord help me, help me. For one expects help from ones orisa (repeat this sentence several times). (Name orisa), come into the world and elevate me to your divine attributes. (Name orisa), elevate me to your holy power. Elevate me to your truth. (Name orisa), may I live truth. (Name orisa), command me to live truth. Ase. II. O _____ orisa mi ki n ri je ki n ri mu ______ orisa mi iree mi gbogbo ni wara ni wara O _____ iwo orisa mi o so ola mi di pupo. Ase. (Translation) Oh (name orisa), my orisa, may I have food May I have drink. (Name orisa), my orisa, bring me all of my good fortune. Bring me all of my good fortune. Oh (name orisa), you my orisa, shall increase my wealth greatly. Ase. III. Orisa ti ngbe ole ko si, nilari apa eni ni igbe ni (Translation) There are no gods that support a person in their laziness; one's greatest support is one's own arms.
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CLOSING THE PRAYER
Now we come to the closing. We must now seal our destiny and blessings. We shall proceed as follow: 1. Modupe orisa mi _____________ Bi ire ba wole e jeki a na suuru si Bi inu ba le la le ju ire o wogbo _______ jeki emi ri ire Emi o yin o______orisa mi jeki ire imole mi Bi a dupe ore ona A gba omiran, Ase (Translation) May blessings enter the house. Let us be calm in reaching for it If we are impatient, blessings will enter the jungle! 2. _______ orisa mi modupe modupe modupe Olukbukun _______ orisa mi Moji mo ki orisa mi Imole wale mi ati otito jokoo ti mi o A je wole mi ola jokoo ti mi o (Translation) ______ my orisa, I thank you, I thank you Blessings be upon my orisa. Light entered my house and truth sat down with me Wealth entered my house and honor sat down with me.
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WISDOM OF IFA
1. "S otito se re re. Emi se otito, n imole igbe." Live truth do good. It is living truth that the orisa support. 2. "Iwa ni orise, bi a ba-ti hu usi ni ifi gbe ni." Character is like a god. If we behave right, it supports us. 3. "Iwa nikan l'o soro o. Iwa nikan l'o soro o." Character is all that is needed. Character is all that is needed. . 4. "A ki ini otito ni inu ki a gve awo ika si ikun." One who has truth inside, do not put wickedness in his belly. 5. "Orisa bi ori kosi." There is no orisa greater than ori. 6. "Orisa ti ngbe ole kosi, nilori apa eni ni igbe ni" No orisa supports a person in their laziness.
OFTEN ASKED QUESTIONS
Q. What is the best time to worship the orisa? A. The best time to worship the orisa is at sunrise, as practiced in Nigeria. At sunrise the ethers are clear. The atmosphere have not yet become cluttered with the thoughts of the masses who are still asleep or just waking up. At sunrise a new day is being born. You want to infuse that day with the energy of the orisa, etc., who is invoked to work on your behalf throughout the day. Q. Is it necessary that one receives the five Elekes or should one receive only the Elekes of their orisa? A. The five Elekes are the banner of Santeria. It is not the practice of the Yoruba tradition of south/west Nigeria to receive the five Elekes. One receives the Elekes (usually at birth) of the orisa that rules their head or their lineage. In most cases they only receive one Eleke, Nigerians find it surprisingly humorous to see Orisha worshipers in America wearing so many beads.
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Q. How often should a blood sacrifice be done to the orisa? A. As it is practiced in south/west Nigeria, blood sacrifices are done to one’s orisa as the result of an oracle reading (Ifa, Dilogun, Obi, etc.), at annual festivals, etc. It is not done indiscriminately. Know that the true and highest offering to the orisa, is to live truth (se otito). Q. Why must we worship the orisa? Why not go directly to Olódùmarè? A. It is the practice of the Yoruba of south/west Nigeria to praise and worship Olódùmarè (God, Almighty). However, the Yoruba like most spiritual systems of life, have a go between. The Yoruba awo (sage) says that, "Olódùmarè is too awesome for the human mind to comprehend and behold. Therefore, Olódùmarè gave us the imole (the orisa) who are his/her servants. The various orisa are the messengers of God that communicates to the human soul God's will. Keep in mind that the orisa are what the Christians called angels and arch angels. Let's draw an analogy between Christianity and Yoruba spiritual view. In the Christian religion, Jesus is the go between. As Jesus is the child of God Almighty, so too are the orisa who are Olódùmarè’s children. As Jesus is the messenger of God Almighty, so too are the Orisa’s; who are the servants of Olódùmarè. The Christians go further to say that Jesus is God. The Yoruba awo believe the orisa in essence is Olódùmarè who is praised as the "Orisa gbo gbo gbo gbo gbo ta ji wa Olódùmarè" (Translation) Olódùmarè who comes as all all all the orisa. Olódùmarè's power is manifested in and as the orisa, and is respected as the power of God. To respect and honor the orisa is a sacred act towards Olódùmarè, the Most High. It is through the orisa that we receive God's goodness and find salvation. Ase Q. How can one find out which orisa is their spiritual guide?
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A. You can get this information by going to a competent/experienced Babalawo. They will use the Oracle of IFA which has the authority to accurately determine your orisa. Q. Can the orisa be used for evil? A. No, the orisa do not advocate evil deeds. The orisa will abandon the aborisa who seek to employ them for evil expression. In the Yoruba system there are the 401 orisa. The left side of heaven control the right side of things in the physical world. They are the powers of good, truth and righteousness. Then there are the 200 orisa on the right side of heaven who control the left side of things in the physical world, they are the evil ones, when one call the orisa to do evil. They are the ones that come to the aborisa. To do this opens yourself up to repercussions you will regret.
CLOSING MESSAGE
This book was published to deliver a very practical way of worshipping ones orisa. We express the purpose and the importance of one knowing how to communicate with the subtler part of their being. In the Yoruba tradition it is important to have a format by which to organize your prayers and spiritual sessions. Traditionally one did not need a format because the worship of one’s orisa was a way of life which naturally took place as one developed. Given our present day environment and situation, we as a people realize we must become more in tuned with the invisible, dynamic and everlasting part of our being. This book has given you a step by step format of how to connect with your spirit through prayer.
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