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Orunmila

Orunmila is an Irunmola and deity of destiny and prophecy. He is recognized as “ibi keji Olodumare” (second only to Olodumare (God)) and “eleri ipin” (witness to creation).

Orunmila is also referred to as Ifá (“ee-FAH”), the embodiment of knowledge and wisdom and the highest form of divination practice among the Yoruba people. In present-day Cuba, Orunmila is known as Orula, Orunla and Orumila.

Orunmila is not Ifa, but he is the one who leads the priesthood of Ifa and it was Orunmila who carried Ifa (the wisdom of Olodumare) to Earth. Priests of Ifa are called babalawo (the father of secrets)

Olodumare sent Orunmila to Earth with Oduduwa to complete the creation and organization of the world, to make it habitable for humans.

A woman will not be allowed to divine using the tools of IFA. Throughout Cuba and some of the other New world countries, Orula can be received by individuals regardless of gender. For men, the procedure is called to receive “Mano de Orula” and for women, it is called to receive “Kofa de Orula”. The same procedure exist in Yoruba land, with esentaye (birthing rites), Isefa (adolesants rites) and Itefa coming of age. Worshippers of the traditional religious philosophy of the Yoruba people all receive one hand of Ifa (called Isefa) regardless of which Orisa they may worship or be an Orisa Priest, it is that same Isefa that will direct all followers to the right path and their individual destines in life.

The title Iyanifa is in suspect since it is not used by either the Cuban or most of the West African practitioners of IFA.

Among West Africans, Orunmila is recognized as a primordial Irunmole that was present both at the beginning of Creation and then again amongst them as a prophet that taught an advanced form of spiritual knowledge and ethics, during visits to earth in physical form or through his disciples.

Yoruba Fokelore

Tortoise and the Whip tree

There was a famine in the land, and everyone longed for food. Each day Tortoise went into the forest to see if he could find anything to eat, but in the evenings he came home discouraged with only a few herbs and dried-up nut-kernels for his family.

One day, as he walked through a grove, he saw two trees close together a small stunted tree and a big tree with thick foliage and spreading branches. What sort of tree are you? he asked the little tree.

I am the Chop-tree, was the reply.

Well, Chop-tree, what can you produce? asked Tortoise. And at the words the little tree waved its branches and a shower of food fell to the ground. Tortoise ate until nothing remained, and then turned to the tall and handsome tree.

And what tree are you? he asked, thinking that such a splendid tree must produce rich fruit. The tree told him that its name was Whip-tree, to which Tortoise replied: Whip-tree, what can you produce?

At these words the Whip-tree bent its branches and beat Tortoise until he cried for mercy. When the beating ceased, Tortoise went home, but, being of a greedy nature, he said nothing of the two trees, and showed his wife only a few poor nuts which he had found.

After that he went every day to the Chop-tree and feasted to his hearts content. While his family and all the people, even to the King, became thin and meagre, Tortoise appeared daily fatter and more prosperous, until Nyanribo, his wife, began to suspect.

One day Nyanribo resolved to follow him into the forest, and great was her surprise when she saw her husband stand under the little tree and say: Tree, do your duty! The branches waved, and rich titbits fell to the ground.

Nyanribo cried out in astonishment and reproached her husband for his greediness. She hastened back to the town and returned with the whole family of children and cousins. She stood under the Chop-tree and said: Tree, do your duty! When the food fell down, they all partook of the feast.

But spiteful Tortoise was displeased, and exclaimed:

I wish you would stand under the other tree and receive your proper reward!”

Hearing this, they all went to stand under the Whip-tree, and Nyanribo again cried: Tree, do your duty! Alas! The branches began to beat them all soundly until they died.

Tortoise was alarmed at this and hastily returned to his house, but the neighbours soon noticed that his wife and family were absent, and the King ordered Tortoise to account for their disappearance.

Tortoise therefore led the King and all the nobles and the people into the forest, and when they were gathered under the Chop-tree he cried out: Tree, do your duty! and, as before, a feast appeared, which the hungry people soon devoured.

Tortoise then asked them to stand underneath the othet tree, and this they were eager to do. The King himself was the one to cry out: Tree, do your duty! and the branches began to beat all those who stood below until they cried out with pain.

In a great rage the people hunted for Tortoise, desiring to kill him; but he hid inside his shell, in a secret place, and they could not harm him.

He stayed in concealment until the King died and a new King was found, and then he thought it safe to appear in the town. But whenever he hears the two words Chop and Whip, he hides in his shell, thinking himself in danger.

Ifa Related

Los Guerreros

The Warriors / Los Guerreros

The Guerreros (warriors) are a set of orishas that an initiate receives usually after having received their Elekes and it is usually an indication that the person is on their way to Kariocha. The warriors consist of Elegba, Ogún, Ochosi and Osun. The warriors are received in a person’s life in order to protect them, strengthen their spiritual framework, teach them the importance of hard work and to open their spiritual road.

This is strictly a Lukumí initiation in that it evolved out of the environment that the Lukumí people were subjected to when they were brought to the new world as slaves. Originally, in the motherland, these orishas were worshipped and propitiated in communal outdoor shrines that belonged to the entire village or tribe. The exception would have been Elegba, which was received as an Eshu (a stone) by individuals when they were crowned, along with their crowning orisha. Elegba’s shrine was a large stone or collection of stones, Ogún’s shrine contained his iron implements, Ochosi’s included animal horns and the like, and Osun was a special staff that was much taller than today’s version and it was kept outside the home, staked into the ground – yet its function is still preserved in the modern version. All of the modern warriors are usually kept behind the front door, near the front door or facing the front door – indicating their importance in opening a person’s spiritual path, protecting the home from negativity and intruders, and still hinting at their closeness to the outdoors.

The modern Lukumí version evolved because the tribes of Lukumí people were split up and intermixed with other tribes and there was no possible was of having an outdoor public shrine at which offerings could be given without making it known to the slave masters. Thus each individual was to receive their own Elegba – which consisted of an otán (stone) and usually a cement head packed with magically charged substances that is essentially used like Elegba’s tools with which he can affect the physical and spiritual worlds. Here is a typical depiction of an Elegba to the right. But Elegbas vary from road to road, and each is unique and personal to the initiate in its own way. Usually Elegba that is received with the warriors is not a complete Elegba in that he does not have diloggún shells – usually these are added and empowered at the Kariocha. (But I have heard of ilés where they give diloggún with the warriors version of Elegba, but the diloggún are not yet fully empowered to speak.)

Ogún that is received in the warriors set is actually a smaller, less complete version of Ogún. This does not mean that Ogún is less effective, merely that he still has room to grow. He is received in an iron cauldron, with his otán, his tools that quite literally look like the tools that a blacksmith or a warrior would use and other iron implements. He does not usually come with diloggún either – these are usually received either in a separate ceremony, or at the time of Cuchillo. Inside of Ogún’s cauldron living with him, is Ochosi (his best friend or brother depending on which version of the legend you have heard.) Ochosi is also received in a very scaled down form, with the warriors. He is merely a metal crossbow that is empowered and lives within Ogún’s pot. Ochosi is received in complete form, in a separate ceremony. Often when Ogún is made full – by giving him diloggún and feeding him four legs, Ochosi is given full at the same time. Often this occurs at Cuchillo if it has not yet been done for an individual to that point.

Osun is a small staff that is packed with magical substances that acts as a person’s personal guard or watchdog. Many people say that he is your spiritual head, or the foundation for your higher self or Orí. He is lidded and sealed metal cup with a stem and is about 9 inches tall. on top of the lid is a metal rooster – the symbol for Osun. Hanging from the lip of the cup’s lid, are four jingle bells hanging from little chains. Osun is supposed to be placed in a high place in the house – preferably above the initiate’s head with the rooster facing the front door, so that he can watch for danger. He is supposed to remain upright at all times, and if he ever falls over, it is an indication that something very bad has either been thrown at the initiate or is on it’s way to harm the initiate. Osun should be immediately turned upright and the primary godparent should be notified of what happened. This is the scaled down modern version of the original that was found in Africa. There are human-sized Osuns but they are received for different purposes and in a separate initiation.

The warriors, when received into a home for the first time, or when the initiate moves into a new home, have to go through a special ebbó called the ebbó de entrada (the offering of entry.) This involves eyebale to Elegba, Ogún, Ochosi and Osun at the door to the house (Shilelekun.) This not only empowers and strengthens the door to the house for protection, but it also strengthens the presence of the warriors in that home and in effect lets them know that it is their new home and they are bound to protect it from any enemies or negativity. The initiate is then to tend to his new orishas in his home by cleaning them from time to time, coating them lightly with epó (palm oil), and a bit of honey, offering them rum, and occasionally cigar or a candle. Some ilés offer candies to Elegba, or fruits and toys. In my ilé we do not give candy to Elegba until he has completed something for us, as a reward.

Now that the initiate has received Elegba, the orisha can guide them spiritually, open their psychic senses and their doors to evolution and in general assist them through life. Many ilés call the initiate an Aborisha (follower of the Orishas) after having received the warriors.

 
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