Ori: The Prime Initiator of All Achievements (just a reminder from Ogbe-Okanran)

Ogbe n kanran
A sese ileke
Dia fun Ori omo atete n iran
Omo atete gbeni ku f’Oosa
Won ni ko sakaale ebo ni sise
O gbebo o rubo
Ori nii ro’ni taaa fii j’oba


Translation:

Ogbe touched the matter firmly
Like the sound of a bundle of stringed beads
They were the ones who cast Ifa for Ori, who is the prime initiator
of all achievements
Who supports one well ahead of any Orisa
He was advised to offer sacrifice
He complied.
It is Ori that support one to become a King

Source: S. Popoola



gbogbo ire,

Ifagbemi (born divine)
eOsw

Be Observant - Pay Attention...

(originally posted: Wednesday, June 17, 2009 myspace/born_divine)

(free thinking)

why are we in search for Ifa when Ifa is all around us and manifest in our lives on the DAILY? orisa manifest in our lives on the daily... The ase we have on our shrines manifest in our lives on the daily. The question WE should ask ourselves is what is our RELATIONSHIP to Ifa / Orisa and Egungun? are we adhering to the wisdom that they provide on the daily? are we placing ourselves in the position of ori ire so that we may keep the portal of communication open to receive ase and their blessings (so that we may grow and develop) - whether on the mat, in ceremony, ritual or work...>>>

as a self ritual for the next 3 days after reading this message or whenever you wish to start (if you wish...). I suggest us to BE (more) Observant and Pay (more) Attention to those that are around us, those that we love, those that we consider extended family (egbe), those that are direct family. for 3 days listen before we speak. think in all that we do, how could we have done that better... how can we make tomorrow more successful than today? how could we have said that better... how can we build better relationships with those that truly mean something to us, those that we love and the community around us.

break it up - chop it up as you wish. hopefully it's for the better. 360!

Ifagbemi
egbe Ogun si wa

(iba ase okanran meji for the inspiration...Fayomi you's a jewel mama. LIFE!)

A SIMPLE LOOK AT HOW TO READ ODU IFA

(originally Posted by Baba Sola on April 19, 2009 at 9:34am in Egbe Ifa / http://egbeorishaye.ning.com)




This info was taught to us by Awise Agbaiye Dr. Wande Abimbola.

Odu Ifa is set up in 6 parts.
1. Babalawos that divined for client.
2. Client divined for
3. clients problem/situation
4. ebo prescribed
5. ebo done or not
6. what happened to client when ebo was done or not.

simple example
OTURA OGBE

1. Sosoro Awo Abata
2. Divined for Olorireapesin
3. when he was coming from heaven to earth and wanted to have good luck
4. he was told to make ebo and praise Ori
5. he did so as hee was told by Sosoro Awo abata
6. he became a person with a good ori and people praised and supported his life

tip:
all names in verse before Adifa fun (divined for) are the names of the Babalawos that divined for the client

Lets build!!!



e se pupo Baba Sola ati EOA Family,

'Fagbemi (Born Divine)

Wise Words Spoken (Part 2)

1) A kì í bínú orí ká fi fìlà dé ìbàdí.
One does not get angry with one's head and therefore use one's cap to cover one's buttocks.
(Do not cut your nose to spite your face.)

2) Àgbà kán ṣe béè lÓgùn; Yemaja ló gbé e lọ.
An elderly person tried it “something” in the river Ògùn; the river goddess carried him away.
(Thoughtless emulation of others could be disastrous.)

3) Eégún Ègbá, Ègbá ní ńfò.
The Ègbá masquerader must needs speak Ègbá.
(One should speak to others in a manner that befits one, and that will facilitate one's business with them.)

4) Kàkà kí ilè kú, ṣíṣá ni yó ṣàá.
Rather than die, the earth will only become bare.
(One may be inconvenienced by one's enemies' machinations, but one will not be destroyed by them.

5) O ní kí o gbó ogbó Olúàṣo; o lè jìyà bí Olúàṣo?
You pray to live as long as Olúàṣo, but can you endure the trials of Olúàṣo?
(Whoever wishes for the sort of glory another person enjoys must also be willing to endure whatever tribulations the person has endured.)

source: Yoruba Proverbs

ire,
Ifagbemi (Born Divine)
eOsw

Obara Odi (Baba Sango Speaks...)

(originally posted by Ifalola Sangoyemi Olatunji on August 28, 2009 at 3:15pm in Odu Ifa / http://humangrowthdevelopment.ning.com)


Iboru, Iboye, Ibosise.

So, I decided to do my do and see what Baba Sango wanted the good folks of eOsw to hear and this is the odu that fell:

Obara Odi
I I
II II
II II
I II

Obara speaks of Baba Sango and Ifa; and Odi speaks of Yemoja and Abiku. Obara speaks of poverty, good fortune to follow, hoovering thoughts, strength and inner transformation. Odi speaks of the 'seal', the blood, buttocks, women and rebirth.

Rebirth....inner transformation...strength...the 'seal'. Wow. In Ifa, and truthfully, in just living a life of TRUTH and being aware, you'll realize that you're constantly going through change...whether you resist it or embrace it. Embracing it from a perspective of growth and applying lessons will bring about an inner transformation...a rebirth in both Spirit and thought if you dig deep enough. That same inner transformation brings about a closing or 'sealing' to things of the past...situations, issues, habits, thought-processes, etc.

Birth itself is a very emotional and painful experience for women...and from what I have grown to understand from a spiritual perspective, traumatizing for the baby. So traumatizing, in fact, that it is said that we lose sight of our promises made in heaven and spend our whole lives trying to find and reconnect with that purpose (ASE!).

In a spiritual sense, channeling in and going through REbirth can bring about some of those same feelings all over again. You're a baby...in a new situation...with new thinking...aware of your surroundings...overwhelmed, to say the least. However, its the strength and DETERMINATION (Iba'se Irete Meji) that is inside each of us that keeps us moving forward.

I pray for each of us a rebirth in thought and Spirit. May we all give birth to purpose and walk upright in our destinies. Ase o!

Gbogbo Ire...
Iya Falola

Ire or Ibi: Looking back FORWARD on a message from Baba Awo Falokun Fatunmbi

agbo ato

in traditional yoruba culture it is custom to quote the ancestors before expressing a personal opinion
so lets start to examine some of the more common proverbs and consider intergrating them into our
conversation

lets start with the very first sentence of odu ifa

bit by bit we eat the head of the rat

in ode remo rat is eating almost every day
to eat the head you need to be very careful not to cut yourself on the bones

so this odu is saying that we do everything with care and patience and we eat the head of the rat because
we do not waste anything

and the rat is sacred to ifa so the head of the rat symbolises the wisdom of ifa
which we learn bit by bit

we are constantly destroying our limited world view and replacing it with a world view that is a little larger than the day before

this process is called ire

holding on to old perceptions of the world is called ibi

so

everyday we get up in the morning and we have a choice

ire

ibi

the choice for ibi is safe because it is familiar

the choice for ire is dangerous and fearful because it involves the total loss of self
as we create a new perception of self and world

which is why

ifa is based on the search for courage

the courage needed to constantly re invent who we are what we believe and what we know

anyone who claims to know every thing and always be right is an idiot who lacks courage and has no clue

so

bit by bit

ire
or
ibi

life is choice

ire
baba

(this is an original posting by Baba Awo Falokun Fatunmbi from the Awo Study Center when the board was active) - ire eOsw,

'Fagbemi (Ogbe'sa) aka Born Divine

The Importance of Patience: From Ogbe Yonu

In heaven, Igun (Vulture) was acting as the child of Olodumare. One day, Igun fell ill. He was weak, lean and frail-looking. He went to Olodumare to complain about his state of health.

Olodumare asked Igun to proceed into the world and that he would find remedy to his ailment on earth. In the site of this, Igun descended into the world.

On the other hand, Orunmila was on earth. He had two wives living with him. He was poor and none of the wives had delivered any issue to him. It was very difficult for Orunmila to eat once in a day. He and his two wives had no good clothes they could wear. They had no good accommodation to live in. Everything was very tough for them while on earth. He therefore called on his students mentioned above for Ifa consultation. What steps did he need to take to be a successful person in life? What must he do for his two wives to become pregnant and give birth to children?

Orunmila was assured that he would become a very successful man and that his wives would be able to give birth to children in due course. He was informed that he was going to do a great favor for a very important person whom he would not be aware of. They told him further that the person would pay back the good deeds of Orunmila many folds over. Orunmila was then advised to offer sacrifice with five hens, five bottles of palm oil and five new containers. He was to offer one of the hens to Ifa each day for five days as ritual. All the internal organs of each of the hens-intestines, liver, gizzard and so on – were to be removed, put inside one container, pour one bottle of palm oil into it and carried to the shrine of Esu Odara that was the three crossroads each day for the five days. Orunmila complied and did as he was advised.

Meanwhile, when Igun arrived on earth, he landed at the three crossroads near Orunmila’s compound. He met the sacrifice which Orunmila had just placed there. Esu Odara persuaded Igun to eat the sacrifice. Igun did and discovered that his stomach trouble suddenly disappeared. The following day, Orunmila repeated the sacrifice. Igun ate it up and realized that the weakness on his right leg equally disappeared. The third day, he ate the sacrifice Orunmila offered and the ailment on his right forelimb disappeared. On the fourth day, the ailment on his left leg disappeared. On the fifth day, he ate the sacrifice and the ailment on his left forelimb disappeared. Igun became totally well on the fifth day. It was then that he realized that his illness was caused by lack of food. Igun then asked Esu Odara for the identity of the person who had fed him for five days. Esu informed Igun that it was Orunmila.

The following day, Igun went back to heaven and informed Olodumare that he was totally well and that it was through the food supplied by Orunmila that he became well. Olodumare then told Igun that it was not good for Igun to deny himself. He must not skip food again. Igun agreed.

Igun told Olodumare that he (Igun) would like to repay Orunmila for the good deed he had done to him.

Olodumare then gave Igun four gifts – Wealth, Children, Longevity and Patience – to give to Orunmila in order to choose one. Olodumare said that Orunmila must not choose more than one of these gifts and that Igun should return with the remaining three to heaven.
Igun returned to earth and went straight to the house of Orunmila with the four gifts. He thanked Orunmila for the favor he had done to him. That was the first time that Orunmila would know that the sacrifice he offered was responsible for making Igun regain his health. After many pleasantries, Igun told Orunmila that he (Igun) had come to pay him back for his good deeds and that he, Orunmila, was to pick just one of the gifts as instructed by Olodumare.

Orunmila invited his two wives for deliberation. He asked the junior wife what she felt they should pick out of Wealth, Children, Longevity and Patience and the reason why they should prefer it.

The junior wife picked Wealth. When she was asked why, she responded that if he picked Wealth, they would have enough resources to buy good dresses, good furniture and latest materials in town. She also claimed that it would be easy for them to build a new house, buy a new horse and be able to eat and drink whatever they like at any time.

The senior wife was asked to pick one of the four gifts and give reasons for her choice. The senior wife picked children. She claimed that if children were picked, she would be counted among those who had given birth to children in her life. She said further that whenever she died, there would be someone who would give her befitting burial. To her, that was worth more than any other asset and achievement in life.

Orunmila invited his friend to advised him on which choice to make. The friend advised him to pick Longevity. When asked why, the friend responded that if he chose Longevity, he would be able to live longer than any other person on earth. He would be able to narrate stories which no other person could narrate. He would be the most respected person around because of his age.

Orunmila then called on his students to consult Ifa for him the second time. During consultation, Ogbe-Iyonu was also revealed. The students told Orunmila to pick Patience. When asked why, they simply responded that Ifa said that the elder who had Patience had gotten everything.

Orunmila thanked everyone present and picked Patience. Igun then returned to heaven with the remaining gifts. The two wives protested and began to quarrel with Orunmila. The junior wife said that all the good things of life would elude them because Orunmila had made a wrong choice.

The senior wife said that Orunmila should have chosen children because nothing was greater than children. The two wives began to argue. Both of them stood their grounds on their choice. Soon after, a quarrel ensued and began to fight. They fought until they got tired. Whenever the wives complained to Orunmila, he would simply tell them that whoever had Patience had gotten everything.

While in heaven however; Wealth had gotten tired of living in heaven without Patience. It got to a head three months after Wealth went to Olodumare to seek permission to go and live with Patience in Orunmila’s house. Olodumare granted the request. With this Orunmila became Wealthy. He could afford many things and his junior wife became happy.

Three months after this, Children went to Olodumare to seek permission to go and stay with Wealth and Patience. Olodumare granted the request. The two wives became pregnant. The senior wife became very happy. Nine months later, the two wives gave birth to healthy babies.

Three months after, Longevity went to Olodumare and sought permission to go and live with Patience, Wealth and Children on the ground of loneliness. Olodumare granted the request. Orunmila who chose Patience then got Wealth, Children and Longevity as bonuses.

Orunmila and his household thus became happy, wealthy and contented. They were singing and dancing and giving praises to Olodumare for giving them all the IRE of life.

Source: S. Solagbade Popoola

Ignorance, Stupidity, Carelessness, and Stubborness

Orunmila discovered that many people were dying at their tender age. He discovered that many died of poisoning, sickness, drowning, suicide, evil designs of adversary, accident and so on. He then decided to go and find out what the causes of these unnatural deaths were. For this reason, he went for Ifa consultation. He wanted to know if it were possible for him to know the root cause of the unnatural death killing human beings. He was told that he would see the cause and that human beings were the ones causing all the deaths that killed them. Orunmila was told that there was no death in heaven and that death was here on earth. He was asked to offer sacrifice of three matured he-goats so that he could use the he-goats to propitiate Ifa. He complied. He then began to observe human activities.

During his observations, he discovered that all human deaths were caused by four major factors: ignorance, stupidity, carelessness and stubbornness. He discovered that if human beings could avoid all these factors of untimely death, they would live very long on earth.

Source: S. Solagbade Popoola

Aboru, Aboye, Abosise
'Fagbemi (Born Divine)
Egbe Ogun Si Wa

ORIKI ÌWA - PÈlÉ (Invocation for Good Character)

Ká mú rágbá tagbá, Ìwà. Ká mú rágbá tagbá, Ìwà.

If we take a wooden object made from ragba and strike it against the calabash, let us hail Iwa. If we take a wooden object made from ragba to strike the calabash, let us hail Iwa.

Ká mú rágbá ká fi tàkuta, wà. Ló dífá fún Òrúnmìlà, Baba nlo gbéwà níyàwó. Nigbà tí Òrúnmìlà yóókó gbéyàwó,

If we take a wooden object made from ragba and strike a stone, let us hail Iwa. Ifa divination was performed for the Spirit of Destiny when the father was going to marry Iwa. The first time that the Spirit of Destiny married a wife,

Ìwà ló gbé níyàwó. Ìwà sì rèé, Sùúrù ló bí i. Nígbà tí Òrúnmìlà féé gbé Ìwà níyàwó, Ìwà ní, kò burú,

Iwa was the one he married. Iwa was the daughter of Patience. When the Spirit of Destiny proposed to Iwa, she said it was all right.

Òun ófèé o, Sùgbón kiní kan ni o. Èniyàn kì í lé òun jáde o. Ènyin kì í òun nílò omi òjò Èniyàn kì í fìyàá je òun . . .

She said that she would marry him. There was one taboo to observe. Nobody should send her away from her matrimonial home. She must not be used carelessly as one uses rainwater. Nobody must punish her unnecessarily . . .

Òrúnmìlà ní, 'Háà Olórun máà jé'. Òun á tójú e, Òun ó kèé o, Òun ó gè ó. Ló bá gbé Ìwà níyàwó.

The Spirit of Destiny said; "The Creator will not let me do such a thing." He said that he would take care of her. He said the he would treat her with love, and he would treat her with kindness. He then married Iwa.

Ìgbà tó gbé Ìwà níyàwó, Ìgbà tó p títíítí, ló bá sú u . . . Ló bá bèré síí da Ìwà láàmú. Bó gbé e,

After a very long time, he became unhappy with her . . . he started to worry Iwa. If she did one thing, he would complain that she did it wrong.

A ní kò gbe e 're. Bó sò, A ní kò sò ó re. Nígbà Ìwà rí i pé wàhálà náàá pàpòjù, ni Ìwà bá ní kò burú, Òun á lo sílée baba òun.

If she did another thing, he would also complain. When Iwa saw that the trouble was too much for her, Iwa said that she would go to her father's house.

Àkóbí Olódùmarè sì ni baba rè náà, Sùúrú, baba Ìwà. Ló bá kó jáde nílé, ló bá gbòde Orun lo.

Her father was the first born of the Creator. His name was Patience, the father of Iwa. She gathered her calabash of utensils, and left her home to go live in Heaven.

Nígba tÒrúnmìlà yóó dèé, to se, 'E kú ilé, E kú ilé, E kú ilé. Ìwà kò yojú.

When the Spirit of Destiny returned, he said; "Greetings to the people of the house, greetings to the people of the house, greetings to the people of the house. But Iwa did not respond.

Baba wáá bèèrè pé Ìwà dà? Àwon ará ilé yòóku ni àwon kò rí Ìwà. 'Níbo ló lo? Ó lo ojà ni? Ó se kiní kan ni?'

The father asked for Iwa. The other members of the family said that they did not see her. "Where has she gone? Did she go to the market? Did she go somewhere?

Títítítí, ló bá f ééjì kún eéta, ló bá lo sílé aláwo. Wón wí fún un pé Ìwà ti sá lo ni. Kó máa wá a lo sílé Alárá. Nígbà tó délé Alárá, ó ní,

He asked these questions for a long time until he added two cowries to three, and went to the house of a diviner. They told him that Iwa had run away. He was advised to go and find her in Alara's house. When he arrived at Alara's house he said;

Ká mú rágbá, 'Ká fi tagbá, Ìwà là n wá o, Ìwà.

'If we take a wooden object made of ragba wood, and strike it against the calabash, Iwa is the one we are seeking. Let us hail Iwa. If we take a wooden object made of ragba,

Ká fi tagbà, Ìwà là n wá o, Ìwà. Ká mú ràgbá, Ká fi tàkúta,

and strike it against the calabash, Iwa is the one we are seeking. Let us hail Iwa. If we take a wooden object made from ragba and strike it against stone,

Ìwà là n wá o, Ìwà. Alárá o rìwà fún mi? Ìwà là n wá o, Ìwà.

Iwa is the one we are seeking. Let us hail Iwa. Alara, if you see Iwa let me know. Iwa is the one we are seeking, Iwa.

Alàrà lóun ò ríwà, Baba tún d´lè Orangún ile Ilá, Omo eye abiyé hèruhèru. Ó ní, njé ó rìwà fóun? Ó lóun ò ríwà.

Alara said that he did not see Iwa. The father then went to the house of Orangun, king of the city of Ila, offspring of one bird with plenty of feathers. He asked whether Orangun seen Iwa. Orangan said that he had not seen her.

Kò síbi tí bò dé. Nígbà tó pé títí, Ó tún bi òkè ipòríi rè léèrè. Pé òún wà Ìwà títí délé Alárá,

There was hardly any place he didn't go, after a long time, he turned back and inquired from his divination set. He said that he looked for Iwa in the house of Alara.

Òún wá a délé Ajerò, Òún wá a délé Òràngún. Òún wá dódò Ògbérè, awo Olówu. Òún wá a dódò Àseegbá, awo Ègbá. Òún wá a dódò Àtàkúmòsà, awo òde Ijèsà.

He looked for her in the house of Ajero, he looked for her in the house of Orangun, he looked for her in the house of Ogbere, Ifa priest of the Creator.

Òún wá a dódò Òsépurútù, awo òde Rémo. Wón ní Ìwà ti lo òde Orun. Ó ní òún féé loo mú un níbè. Wón ní kò burú, tó bá le se bo.

He looked for her in the house of Osepurutu, Ifa priest of Remo. They told him that Iwa had gone to Heaven. He said that he would like to go and take her from there. They said that was all right, provided he performed sacrifice.

Wón ni kó rú awòn, kó foyin fún Es u. Ló bá foyin rúbo fún lá, Esu. Nigbà tí Esu to oyin lá, Esu ni 'nín ló dùn tó báyìí?

They asked him to offer a net, and said to give honey to the Spirit of the Divine Messenger, He offered the honey and when the Divine Messenger tasted the honey he said; 'What is this that is so sweet?'

Ni Òrúnmìlà bá di Egún, ló bá dòde Orun. Ló bá tún bèré síí korin. Inú èkú l'Òrúnmìlà wà. Látojú àwòon rè ló ti rí Ìwà. Ló bá so mó on . . . Àwon pabi bà sobi dire bá sí aso lójú.

The Spirit of Destiny put on the costume of the Ancestors and went to Heaven, he started to sing again. The Divine Messenger played a trick on him and went to find Iwa.

'Ìwà, o ha sese báun, O si fi'un sílè lóde ayé, olo'. Ìwà ní béè ni, ló jé kóun ósá lo,

The Divine Messenger said that a man has come to Heaven who is looking for you. Iwa left her hiding place,

Kóun ó ní ìfokànbalè'Òrúnmìlàní kó dákun, kó se Sùúrù, kó kálo. Ìwà ò gbà,

She went to meet him where he was singing. The Spirit of Destiny was dressed as an Ancestor, he embraced her . . . Those who change bad luck into good opened his costume.

Sùgbón ó ní kò burú. Ohun tóun óse sì tún kú. Ó ní, 'Ìwò Òrúnmìlà, Kó o maa wáá pada lo sóde ayé o. Tó o bá padà débé.

The Spirit of Destiny asked; 'Iwa why did you behave the way you did? You left me on earth and went away. She said that was true. She said that she left because of the way that she was treated, that was why she had run away.

Gbogbo nnkan tóun ti kà ní èèwò fún o télèt élè, kó o ma se é o. Kó o máa se dáadáa. Kó ohùwà pèlépèlé. Kó o tójú aya,

She left so that she could have peace of mind. The Spirit of Destiny begged her to have patience with him, and to follow him back to earth. She refused. She told him to go back to earth and to honor the taboos she had given him.

Kó o tójú omo. Látòní lo, o ò níí fojú rí Ìwà báyìí. Sùgbón òun ó maa báa yín gbé. Sùgbón bó o bá ti se òun sí, béé ni ayé re ó se máa tò sí. Ase.

She told him to behave with good character, to take care of his wife, to take care of his children, you will see me no more, but I will abide with you and whatever you do to me will determine how orderly your life will be.
May it be so.


Source: Ifa Literary Corpus, Chief Abimbola