Author: Admin

Written By Káyọ̀dé Adéṣọ̀kan

Evidently, African countries are endowed with rich culture and supernatural power, and among them is Nigeria, the giant of Africa, with the cultural heritage of its Yorùbá folks. From Ògbómọ̀ṣọ́, Nigeria, Israel Ayanwuyi documented the dance and performance of an (Egúngún) masquerade called Ajómọ́gbódó. Egúngún Ajómọ́gbódó with its space-sitting prowess is one of the most popular and well travelled Egúngún from Ògbómọ̀ṣọ́, Nigeria. It has the world’s attention because of its sitting on space/air prowess.

The name Ajókó-mọ́-gbé-odó (meaning the one who sits without need for stool) is said to have been given in the ancient time when all Egúngún in Ògbómọ̀ṣọ́ openly perform for the king, Ṣọ̀ún of Ògbómọ̀ṣọ́. After their performance, other Egúngún would sit on stool but this precise Egúngún choose to be different by sitting without a stool. Since then, the onlookers began to call it Ajókó-mọ́-gbé-odó and was later shortened to Ajómọ́gbódó.

According to the Yorùbá mythology, anyone under the Ẹ̀kú (Egúngún’s costume) is believed to be possessed by the spirit of his ancestors. It is believed that Ajómọ́gbódó sits comfortably on space as if there is a stool underneath, with support from the ancestors.

This documentary by Israel Ayanwuyi, the founder and the lead creator at AIF YORUBA CULTURAL CENTRE, is a display of Africa’s power at its peak. Hence, it has been screened at the International Folklore Film Festival, India; Afro-China Arts and Folklore Festival under International Festival Forum for Arts of the Gifted, Egypt; amongst others.

As the Yorùbá would say, ìrọ̀yìn kò tó àmójúbà; ẹni bá débẹ̀ lóle ròyìn.

First of all, I clarify that I hold no absolute authority on the true nature of this subject. My submission so far is based on years of observations, trends, deductions, logic, and my undying interest in African metaphysics and esoteric knowledge, specifically in what I have termed Yoruba Advanced Sciences erroneously known to many as Juju (a term of French origin).

The purpose of creating this blog post is to enlighten those who don’t know or are usually confused about what it is meant by ‘Money Ritual (Ogun Owo)’. This article does not seek the opinion of those black Africans who ONLY judge and measure this world and its reality by the theology of Abrahamic faiths (Judaism, Christianity, and Islam).

At a tender age, I have since dropped fantasy, fiction, and comics stuff only to gradually delve my attention to seemingly mysterious stuff by fixing my mind and studies to whatever could shed illumination on disturbing and mind-boggling happenings whose nature and purpose for occurring is left to the native traditionalists known as the Babalawos who are completely different from the Oniṣeguns.

Money Ritual which is different from is very oftentimes used interchangeably with the term ‘Blood Money’ to confer the same meaning when actually they are completely different in meaning.

Blood Money

Blood Money can be defined as any method of possessing money through means that either directly or indirectly involves the shedding of human blood. For instance, those mafias in Europe and Russia, gangsters and kingpins in the USA, and drug lords in the Latin world all of whom are involved in the illegal drug trade and trafficking can be argued to be indulging in blood money because their wealth/money is tied to the countless loss of lives. A hired gun, a mercenary, a hit-man, an assassin can all be said to be involved in Blood Money even an armed robber who has taken human life before in the process of acquiring money.

I hope with that cleared, I can now proceed to explain what is meant by Money Ritual.

Money Ritual (Ogun Owo)

The Yoruba generic word for it is Ògun Ówó. Money Ritual can be accepted as the proper English translation of the word ‘Ògun Òwó‘ which I can define as any supernatural means of acquiring whatever symbolizes Ówó (money), through the application of certain arcane knowledge known only to the practitioners of a branch of iṣegun (Yoruba Esoteric Knowledge).

Esoteric refers to knowledge unavailable to everyone. For instance, everyone knows how to boil Yam with water which makes it an Exoteric knowledge, however, someone once proved to me that it is also possible to boil a Yam without the application of water, and he did it, now that’s Esoteric. No, he insisted he wasn’t going to teach me the procedure of how it was done and I respect that.

If Ogun Owo is the Yoruba generic word for Money Ritual, then you should know in Yoruba esoteric parlance, the technical word for it is Osholẹ.

Osholẹ

Osholẹ as it is called among the Oniseguns (practitioners of Ogun (supernatural magic)), is a sub-branch of Isegun (craft of Ogun) that encompasses all the metaphysical pieces of knowledge of acquiring Owo in a shortcut manner. According to my very limited, uneasy, and painful research, I have come to realize that the more effective the results of a particular type of Oshole is, the more its diabolic requirements and consequence.

A sound Babalawo (an Ifa priest/practitioner) knows more about Isegun, their true nature, intricacies, and repercussions, that’s why a true Babalawo must and will never do Oshole for an asking client since it is a direct violation of Ifa teaching and ethics. Only the Oniseguns are the ones doing it, and often times a self-compromised Babalawo.

Misconceptions

It is a shame that many Yorubas as reflected on social platforms carries enough knowledge about Semitic cultures but knows very little or nothing about theirs just like the differences I have just explained above and many more about the nature, order, purpose, and hierarchy of their traditionalists who are the keeper of their culture. Worst of it all is the so-called Yoruba-speaking movies, especially the mount zion flicks that demonize everything about the Yoruba traditions they do not understand. The Chinese have the Shoguns and Japanese the Samurais and yet never denigrates it just like the Europeans still celebrates ‘head hunting’. Without deviating further, let us now unravel the efficacy of Money Ritual (Ogun Owo) or Osholẹ.

Efficacy of Ogun Owo (Money Ritual) or Osholẹ

First of all, Osholẹ is by no means recommended nor will it be recommended by an Ifa priest when consulting over an issue relating to lack of money or financial problems. There are better alternatives of no consequence proposed by the Ifa priest to a visiting consulter. However, since it takes an Onisegun or a corrupt Babalawo to do it, I’m afraid that it does truly exist and works but not in the way Nollywood and urban legend have exaggerated it. Let those who disbelief in it be informed.

There are minor types of Osholẹ that are prepared in the form of Ose (Soap) and Aseje (Concoction) for the client to bath with, at times on specified days, these types are mostly to draw Aje (fortune/prospect), it progresses like that up, it’s like a spectrum of grades. The higher up it goes, the dire the condition. The underlying problem with Osholẹ is that of all other branches of iseguns; that is they do not last long and for some that seem to, there always afflicted with various factors like; period of potency, conditions, precautions, warnings, renewal due to expiration, grave consequences and dire repercussions for those who offers it knows that nothing goes for nothing otherwise they themselves would have been richer than Bill Gates.

Another inherent problem about all types of Osholẹ is the fact that those whom it had worked for can’t come out to attest to it just like those who have attempted it and didn’t work.

Money ritual aka Ogun Owo aka Osholẹ, in all its forms, versions and variety are one way or the other malevolent in the sense that, it is inherent with a drive that readily intoxicates it indulgers with a craving to always upgrading to the major ones for the uncontrolled love for money which makes it completely diabolical, selfish and evil. It takes someone who is either uncontented, impatient, greedy, desperate, or frustrated to resort to money ritual, and the Oniseguns are ever available to render it.

According to an Ifa odu , it is sung that Owo (an irunmole) was the only one who ever challenged the Yoruba supreme God by placing itself before Olodumare has been more popular than Olodumare among humans for which Olodumare cursed Owo to forever seek and be sought after by the same humans that bestow Owo its fame. To this day Owo is sought after by almost every human and those who know the secrets of invoking Owo and its manipulatives are those I have been talking about since.

Predestination in Yoruba Culture

If a true Babalawo is consulted about money matters, just like any other matters such as childbearing, spiritual metaphysical protection, or just mere inquiry about the future, he must first check the consulter’s Ori to know what it current configuration reads in respect to the matter consulted. Then, a sequence of rites commences, this is done to seek understanding and possible solutions to the matter. In the case of having debilitating financial problems, it is from the consulter’s Ori an answer is provided. Ori in this context does not mean the physical head but one’s eleda. According to Ifa teachings, it isn’t everybody that is meant to be stupendously rich and wealthy. It is sung that everyone one of us before conception had chosen been opportuned to chose one out of the three types of destiny from ajule orun before manifesting into the physical world from the womb.

Some people like Denlere have chosen that ‘na thru madness me I won go take make my success’ and so shall it be enforced by a particular irunmole whose name I can’t remember now but always at the te between ajule-orun and ile aye (Earth)… For some, they’ve chosen the destiny to be rich at a very young age by either being born into a wealthy family whose parent will open a far account for or doing something that earns him/her steady wealth, people like Seun Osewa, Mark Zukerberg, etc. And their others whose destiny is to make it at a late period (Fatai Rolling Dollar).

But most importantly Ifa states: everyone is bound to be monetarily rich in a relative manner at some particular point in time in their designated life from ajule-orun, it is that time we don’t know, that’s why we ought to be patient and hardworking. It is that time a particular version of Oshole fast-forward to and bring all the money the partaker is meant to have, over a period of his/her future time, to the immediate now and spends because he/she couldn’t bear being intimidated with cars and material things on campus.

That would have been better since he/she would alone suffer gross penury in his/her future time being the limitation and consequence of that type, but as I said when the money is exhausted, he/she would start a journey of searching for another Onisegun who knows of another shortcut to acquire Owo until they reach those ones who knows one of the major types that demands the head of the human that is destined to have money. It doesn’t always play out like this, there are other major types of Oshole that require either oneself part or if it can be provided, that of others. This is why they are corpses with missing body parts all over Nigeria. Eyes, tongues, breasts, genitals, fingers, livers, kidneys, hearts, legs, hands, etc.

Other Forms of Money Ritual (Ogun Owo)

Some of you rationalists can be tempted to think it’s all bullshit, trying to rationalize that those corpses whose body parts have been removed are done by those in the organ harvesting business crime. The answer is an emphatic NO!, I am not saying Nigeria hasn’t been experiencing the ‘invasion of the body part snatchers’ or there aren’t those who voluntarily sell their kidneys to Malaysia agents/buyers, but still before them has been existing organized syndicate of people who make the same money we’re talking about by severing and providing human body parts through kidnapping and abductions among several methods.

I have a friend who strongly believes that they shouldn’t be called money ritualists but serial killers because he is unable to wrap his mind around why would someone kill another human only to sever the head off or cut some part(s) for the purpose of magically converting it to money or selling to those who indulge in such still beats him.

The shocking truth is that those who patronize this means are mostly Christians and Muslims, both their youths and adults and of course in secret, for no traditionalist or what you like to call pagans will readily indulge in it for they no better. Believe it or not, Money Ritual (Ogun Owo) is a reality and it is as real as Boko Haram.

There used to be those who are called Yahoo! Yahoo Boys who used deception to dupe unsuspecting people over the internet. Ever since people, mostly whites have been enlightened to beware of their schemes, tricks, and ploy, the game hasn’t been the same for these Yawu boys whose purpose of existence is a reflection of our bad excuse for a country, as they couldn’t standby and watch what they consider as their only means of survival, most gradually turned into the application of ‘tibile’ to aid their online careers by turning to the use of isegun in love/dating scams, phony business dealings, etc. Calling it Yahoo Plus. The fallout of this metamorphosis is that a considerable lot of these Yawu Yawu Bois have and are getting railroaded into Money Rituals and now disguises their wealth and money as Yahoo money.

Conclusion

Finally, there are lots of 419 con-artist who also disguises as Babalawo and Onisegun by presenting themselves as bona fide money ritualists for the unsuspecting sucker who is going to be asked to soil his/her hand in committing murder only to be further blackmailed to cough out more money or risk exposing his/her secret until he/she finds another gullible victim to be replaced with., thus generating an endless cycle where desperate money seekers are exploited and conned.

Note:

• Ori: It is the life force and path instructor that each and every human is uniquely created of by our respective eleda.
• Irunmoles: Dateless primordial entities from ajule-orun or outer world. According to Ifa, were said to be 400 in numbers who were missioned in batches at various times to Ile-aye (Earth) by God (Olodumare/Eledumare). Irunmoles which is a bit different from Orishas are both uniquely Yorubas and are not demons nor wraiths nor titans, nor gods. Irunmoles are Irunmoles.
• Irunmole (singular), Irunmoles (plural)

Credits: Ghostofsparta



The word or term “Ìṣẹ̀ṣe” is the natural name of the Yorùbá Indigenous Religion (YIR), and anchored on Ifá – an esoteric language or words of Olódùmarè and Divine message of life brought to practices by Ọ̀rúnmìlà Baraà mi Àgbọnnìrègún; the Divinity (Irúnmọlẹ̀/Òrìṣà). 

Ìṣẹ̀ṣe simply means “one’s source or root or cradle or fountain or beginning”, and symbolised or represented by one’s biological Father, Mother, Orí (Destiny), and Ikin (Ifá), according to Odù Ifá: Ògúndá Ọ̀wọ́rín (Ògún-Dẹ́rìnín). 

Ògúndá Ọ̀wọ́rín (Ògún-Dẹ́rìnín):

Òkun ṣú nàre nàre
Ọ̀ṣà ṣú lẹ̀gbẹ lẹ̀gbẹ
Alásán níí rasán
Níí ṣe Olúwo Ìṣàn nílé ayé
Alásàn níí ràsàn
Níí ṣe Olúwo Ìṣàn lóde ọ̀run
Àwọn àgbà ìmọ̀le ni wọ́n wò ìgbẹ̀yìn
Wọ́n ri pé ò ṣuwọ̀n
Wọ́n fi irungbọ̀n díyà
Wọ́n fi irun dímú pin pin pin
A dífá fún Ìṣẹ̀ṣe tíí ṣe olórí orò láyé
A bù fún Ìṣẹ̀ṣe tíí ṣe olórí orò ní ìwàrun
Bàbá ẹni
Ìṣẹ̀ṣe ẹni
Ìyá ẹni
Ìṣẹ̀ṣe ẹni
Orí ẹni
Ìṣẹ̀ṣe ẹni
Ikin ẹni
Ìṣẹ̀ṣe
Ìṣẹ̀ṣe ẹni
Ìṣẹ̀ṣe mọ̀mọ̀ làá bọ
Kí á tó bọ Òrìṣà

Interpretation of Ògúndá Ọ̀wọ́rín (Ògún-Dẹ́rìnín):

The ocean in great expanse
The lagoon also in great expanse
Alásán níí rasán
The Babaláwo of Ìṣàn on earth
Alásàn níí ràsàn
The Babaláwo of Ìṣàn in heaven
The Islamic leaders foresaw the terminal end
They reasoned it is not good enough
They substituted their beards for the repose of punishment
They grew heavy beards blocking their mouths
Ifá divination was performed for Ìṣẹ̀ṣe
Our root and the leader of all rituals on earth
Also cast Ifá divination for Ìṣẹ̀ṣe
Our root and the leader of all rituals in heaven
One’s father
Is one’s Ìṣẹ̀ṣe
One’s mother
Is one’s Ìṣẹ̀ṣe
One’s Orí
Is one’s Ìṣẹ̀ṣe
One’s Ikin
Is one’s Ìṣẹ̀ṣe
It’s the Ìṣẹ̀ṣe one would first sacrifice to
Before sacrificing to Òrìṣà

The English word religion has been in use since the thirteenth century, loaned from Anglo – French religiun (eleventh century),  ultimately from the Latin religio, ” reverence for God or  the gods, careful pondering of divine things, piety, the res divinae.”

The ultimate origins of Latin religio are obscure, though a historically popular derivation suggests that the term emerged from ligare “bind, connect”; likely from a prefixed re – ligare, l. e. re (again) + ligare or “to reconnect.”

Definition of Religion

According to the online Merriam – Webster dictionary

: the belief in a god or in a group of gods

: an organised system of beliefs, ceremonies, and rules used to worship a god or a group of gods.

Definition of Spirituality

According to the same online Merriam – Webster dictionary

: the quality or state of being “concerned” with religion or religious matters

: the quality or state of being spiritual

Example : the “Archbishop” was opposed to the marriage, and the King needed the support of the “Spirituality” if his rule was to be considered legitimate.

According to Wikipedia, the meaning of “Spirituality” as a philosophical/theological term has developed and expanded over time, and various connotations can be found alongside each other.

Traditionally, Spirituality reffered to a religious process of re – formation which “aims to recover the original shape of man”, oriented at “the image of God” as exemplified by the founders and sacred texts of the religions of the world. The term was used within early Christianity to refer to a life oriented toward the Holy Spirit and broadened during late medieval times to include mental aspects of life.

In modern times, the term both spread to other religious traditions and broadened to refer to a wide range of experience, including a range of esoteric traditions and religious traditions.

Modern usage tend to refer to a subjective experience of a sacred dimension and the “deepest values and meanings by which people live”, often in a context separate from organised religious institutions, such as belief in a personal growth, a quest for an ultimate or sacred meaning, religious experience, or an encounter with one’s “inner dimension”.

Etymology of Spirituality 

The term spirit means “animating or vital principle in man and animals”. It is derived from the Latin word spiritus (soul, courage, vigour, breath) and is related to spirare (to breathe).

The term “Spiritual”, matters “concerning the spirit” is derived from Old French spirituel (12c.), which is derived from Latin spiritualis, which comes from spiritus or “spirit”.

The term “Spirituality” is derived from Middle French Spiritualite, from late Latin “spiritualitatem” (nominative spiritualitas), which is also derived from Latin spiritualis.

And there is no single, widely agreed up definition of Spirituality. Surveys of the definition of the term, as used in scholarly research, show a brand range of definitions with limited overlap.

Modern notions of Spirituality developed throughout the 19th and 20th century, mixing Christian ideas with Western esoteric traditions and elements of Asian, especially Indian religion. Spirituality became increasingly disconnected from traditional religious organisations and institutions.

It is sometimes associated today with philosophical, social, or political movements such liberalism, feminist theology, and green politics.

Those who speak of Spirituality outside religion often define themselves as spiritual but not religious and generally believe in the existence of different “spiritual paths,” emphasising the importance of finding one’s own individual path to spirituality.

Definition of Tradition

The word or term is a polysemous one; it has a lot of meanings and or connotations.

I. Tradition means a part of culture that is passed from person to person or generation to generation, possibly differing in detail from family to family, such as the way to celebrate holidays or festivals.

II. The transmission of customs or beliefs from generation to generation, or the fact of being passed on in this way.

III. A commonly held system. 

IV. A long-existing custom or belief.

In Christian Theology, Tradition simply means “a doctrine believed to have authority though not in the scriptures”.

Invariably, the so called Yoruba Spirituality, Traditional Religion, and or Ifá Òrìṣà Tradition is actually Ìṣẹ̀ṣe – Yorùbá Indigenous Religion (YIR) (meaning the root/ source/cradle/origin) is the popular and ancient Yoruba “religious system” based on the teachings of Ifá – an esoteric language or words of God, which is a divination system and an indigenous way of life to the Yorùbás, but including a pantheon of Irúnmọlẹ̀s and Òrìṣàs along with divinations and magic  (Thaumaturgy).

It encompasses the religious doctrine of animism, philosophy, and culture of the Yoruba people. Ìṣẹ̀ṣe as a Religion involves the totality of life. And one can not completely separate religion from politics which involves day to day living. 

This religion is expressed in symbolic forms and designs which reflects the ideas, concepts, and philosophies of the Yorùbás as an indigenous people.

Olódùmarè (God) rules through the Irúnmọlẹ̀s/Òrìṣàs and spirits who live on earth and who have their own priests and priestesses and symbols. These symbols are used by the priests and priestesses to demonstrate their identity, power, and Authority over their devotees.

The Oníṣẹ̀ṣes (Ìṣẹ̀ṣe Practitioners or Devotees) also have Ancestral figures carved and stored in family shrines. They are carved on the death of old members of the family. Sacrificial items like foods, drinks, animals, prayers are offered to the Ancestors during various ceremonies of worship. The Ancestral spirit also interacts with the living through Egúngún (Masquerade). Masquerades are used in the rituals of communicating with their departed Ancestors. 

And Ifá is to Ìṣẹ̀ṣe, what Torah, Bible, and Al Quran is to Judaism, Christianity, and Islam respectively. And while Christianity preaches Salvation through the Christ, Islam preaches Total Submission to the Allah; Ìṣẹ̀ṣe preaches and or teaches Complete Morality.

Ìṣẹ̀ṣe plays emphasis on the three major creeds of periodic performance of divinations, performing sacrifices and rituals, and making offerings to Orí and Irúnmọlẹ̀s/Òrìṣàs. 

The basis of the religion is Morality, the way is Spirituality, and the goal is Godliness.

And while far from monolithic in practice and having no Central Authority or binding dogma, Ìṣẹ̀ṣe has remained strongly united around several religious principles, the most important of which is the belief in a single, omniscient, and transcendent Olódùmarè that created the cosmos.

Conclusively, and theologically, anyone or whoever is practising Ìṣẹ̀ṣe – Yorùbá Indigenous Religion (YIR) or Belief System is an Oníṣẹ̀ṣe! 

Written by Adérẹ̀mí Ifákòleèpin Adérẹ̀mí 
(Olúwo Ifáòleèpin) 
Founder and Chief Coordinating Officer
Society for the Ifá Practice in Nigeria (SIPIN)

COPYRIGHT

Copyright © 2021 by My Woven Words: No part of this published blogpost and all of its contents may be reproduced, on another platform or webpage without a prior permission from My Woven Words except in the case of brief quotations cited to reference the source of the blogpost and all its content and certain other uses permitted by copyright law.

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My Woven Words Wishes all practitioners of Yorùbá Traditional Religion throughout the world Happy 2021 Ìṣẹ̀ṣe Day. May Olódùmarè grant you all the grace to witness many happy returns of the year in sound health with blessings of all natures. Àṣẹ 

May the ire and àṣe of Ẹ̀là Omo Osin Asiwaju, Obatala Oseremagbo Alabalaase and Ogun the royal seer, divine architect, warrior-sage, the possessor of the secret of strength, power and endurance, the creative genius, the guardian of truth and vanquisher of sorcerers and witches be with you. Àṣẹ. 

May Baba Orunmila Akerefinusogbon guide, illuminate, and defend you always. Àṣẹ.

WRITTEN BY BABALAWO AWOLOLA AWOTUNDE

What is ORI?
Ori lo da mi
Eniyan ko o
Olodumare ni
Ori lo da mi
Ori is my Creator
It is not man
It is Olodumare
Ori is my Creator

In Yorùbá, Orí literally translates to mean “head”, however, the spiritual significance of the word is far deeper. Orí is human consciousness. It is our direct connection to Olódùmarè, the Supreme Force.

Conceptually, Orí is closely related to destiny or fate. Each and every person who is born on Earth, Aye, went through the process of choosing their Orí and their Destiny before journeying from Heaven to Earth, Orun to Aye. Each human being has the personal task of selecting their very own Orí, their own particular human consciousness.

Obatala is the Oriṣa responsible for molding the human heads, and thus human consciousness. He molds them by hand from clay. Not all Orí are created equally. Some of the Orí’s turn out to be more “perfect” than others ones do, as Obatala makes each one by hand.

One who chooses a good Orí and destiny will have an easy time obtaining the good things in life. They will find it easier than not to have a peaceful home, a job they truly enjoy, a good relationship with their spouse, and good children, along with the wealth and health needed to enjoy it all. Good things will come easily to them.

On the other hand, one who chooses an imperfect Orí will experience many hardships in life. They will find that the good things in life are hard to achieve and that tough-times are common. It will take great change to better things for them. Potentially they can change through the implementation of ritual and sacrifice, vehicles for change and transformation, to repair their Orí’s and their realign destinies, thereby turning their lives around for the better.

Orunmila is the one who repairs such imperfect Orí. The following is an excerpt from an ancient Oriki, prayer poem, for Orunmila:

Odudu ti ndu Orí emere
Atun Orí ti ko suhan se
A mo iku

Translation:
The one who saves those who are destined to die young
The one who repairs a bad Orí (Head)
Through your knowledge we avert death

I will end with this brief note: When praying to Orí it is best to be in a comfortable position, to hold your head in both hands, as it is our heads we are praising. Hold your head and say “Orími gbe mi o!” meaning “My Orí supports me!”

Orí Wuuu!
— — —

Iwure To Orí

A Prayer For Good Luck and Blessings
Morning Prayer for Good Luck and Blessings

Bi o ba maa lowo
Beere lowo orii re
Bi o ba maa sowo
Beere lowo Orí re wo
Bi o ba maa kole o
Beere lowo orii re
Bi o ba maa laya o
Beere lowo orii re wo
Orí mase pekun de
Lodo re ni mi mbo
Wa sayee fun awon omo mi di rere

Translation:
If you want to have money
Inquire of your head
If you want to start trading
Inquire of your head
If you want to build a house
Inquire of your head
If you want a relationship
Inquire of your head first
Orí, my head, please do not shut the gate
It is you that I am coming to
Come and make my life prosperous
— — —



ORIKI ORI

Ori Onise
Apere
Atete gbeni ju Orisa
Ori atete niran
Ori lokun
Ori nide
Ko si Orisa ti dani gbe leyin Ori eni
Ori ni seni ta a fi dade owo
Ori ni seni ta a fi tepa ileke woja
Ori ni seni ta a fi lo mosaaji aso oba
Ori gbe mi
Ori la mi
Ori ma pada leyin mi Ori, the competent Creator

Translation
Apere
He who is faster in aiding one than the Orisa
He who instantly remembers his devotee
Ori is valuable
Ori is jewelry
No Orisa can favour one without the consent of one’s Ori
It is Ori that aids one for one to be crowned of money
It is Ori that bless one for one to be using beaded walking stick even to the market
It is Ori that bless one for one to be using valuable cloths
Ori, please, support me
Ori, please, bless me
Ori, please, never turn against me.
—

More on ORI

What is Ori?
Ori is the “Head”. Ori is an Orisa, and a very powerful and important one.
Odu Ifa Ogunda Meji teaches us:
Ko s’orisa ti i da ni i gbe lehin ori eni
No Orisa helps an individual without the consent of his or her Ori.
Also in Odu Ifa Ogunda Meji, IFA teaches us that Ori is the only Orisa that can be with us and accompany us through all of life’s journeys.
Odu Ifa Irete Ofun teaches us:
Ko si Orisa to to nii gbe
Leyin Ori eni
Ori gbona j’Orisa
No other Orisa can give support
Outside of one’s Ori
Ori is higher than all Orisa.
Ase

We are born with Ori, but we also can (and should) receive the physical shrine for Ori. Receiving Ori is a very powerful ceremony. Receiving Ori helps align one with their inner self (Ori Inu) and with their higher self (Iponri).

WHAT IFA ALSO SAY ABOUT ORI

Orunmila lo dohun a-dun-hun-un
Emi naa lo dohun a-dun-hun-un
Orunmila ni begbe eni ba n lowo
Ba a ba a ti i ni in
Ifa ni ka ma dun huun-huun-huun
Ori elomii mo
Ori eni ni ka maa dun huun
Orunmila ni begbe eni ba n n’ire gbogbo
Ba a ba a ti I ni in
Ori eni ni ka maa dun hun-un
Orii mi gbami
Mo dun huun aje mo o
Orii mi gbami
Mo du huun ire gbogbo mo o
Ori apere
a-sakara-moleke
eni Ori ba gbebo re
ko yo sese
Ase

Translation

Orunmila said complaint, complaint, complaint…
I said it is all complaint
Orunmila said if ones colleagues are rich
If we are not yet rich
Ifa said we should not complain
To another person’s Ori
We should complain to our own Ori
Orunmila said if one’s colleagues are getting
all the good things of life
If we have not got…
We should complain only to our Ori
My Ori, deliver me
I complain of money to you
My Ori deliver me
I complain of all the good things of life to you
Ori nicknamed apere. Nicknamed A-sakara-moleke
Whoever’s offering is accepted by their Ori
Should really rejoice.

Written By: Babalawo Awolola Awotunde
+2348107438748

 

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WHO DESERVES THE HONOUR TO BE CALLED A KING? – ÌRẸTẸ̀ IFÁTỌ́BA

 

Ọ̀rúnmìlà said he is a king
I admitted, he is worthy to be king
Bara-mi-Àgbọnìrègún
He asked, who deserves the honour
To be called a king

I said Alárá-mọkọ
Who is as clever as the falcon
One who fashioned thirty gongs
From a single rod

He affirmed that Alárá does not exhibit
The virtues of a worthy king
At the presence of the worthy king
He must kowtow in obeisance

Ọ̀rúnmìlà said he is a king
I agreed, he is worthy to be king
Bara-mi-Àgbọnìrègún
He asked, who deserves the honour
To be called a king

I mentioned Ajerò mọ̀kín àtà
One who brazenly refused
To be drawn into combat
The proprietor of the tall kola nut trees
Bearing big fruits, on the path to Ejelu

He swore, Ajerò does not exhibit
The virtues of a worthy king
At the presence of the worthy king
He must kowtow in obeisance

Ọ̀rúnmìlà said he is a king
I conceeded, he is worthy to be king
Bara-mi-Àgbọnìrègún
He asked, who deserves the honour
To be called a king

I suggested, Ọwá Ọ̀ràngún àga
The master dialectics
He who owns the key
That opens the door to the treasury

He vowed, Ọwá does not exhibit
The virtues of a worthy king
At the presence of the worthy king
He must kowtow in obeisance

Ọ̀rúnmìlà said he is a king
I acknowledged, he is worthy to be king
Bara-mi-Àgbọnìrègún
He asked, who deserves the honour
To be called a king

I named Ọọ̀ni Alánàkàn-èsúú
He who adorn costly pearls
At the tail end of ornamental beads

He said Ọọ̀ni does not exhibit
The virtues of a worthy king
At the sight of the worthy king
He must kowtow in obeisance

Ọ̀rúnmìlà said he is a king
I confessed, he is worthy to be king
Bara-mi-Àgbọnìrègún
He asked, who deserves the honour
To be called a king

I have come to confess my filths
Kindly cover me up
I do not know who is worthy to be king
Bara-mi, the historian of the land of Ufẹ̀

Ifá alone is worthy to be called a king!
He said unapologetically

Ifá who appoints Alara
For him to be so honored

Ifá anoints Ajero
For him to earn
His subject’s approval

Ifá was instrumental
To the nomination of Owa Orangun
Before he was enthroned.

Ọọ̀ni Alánàkàn-èsúú
Was chosen by Ifá
For him to be crowned
A king

A child that is born
At this time
Should be christened
IFÁTỌ́BA!

Ifá is the only King worthy of our devotion. He enthrones and dethrones.
Obas chosen by Ifá exhibits Ìwà pẹ̀lẹ́ in their character and serve with the fear of the Almighty.

Woe betides an earthly king who says Ifá is nothing. Let the fool know, Ifá is the source of the throne he occupies.

 

SOURCE: ÌRẸTẸ̀ IFÁTỌ́BA

 

COPYRIGHT

Copyright © 2020 by My Woven Words: No part of this published blogpost and all of its contents may be reproduced, on another platform or webpage without a prior permission from My Woven Words except in the case of brief quotations cited to reference the source of the blogpost and all its content and certain other uses permitted by copyright law.

For permission requests, contact the admin on admin@johnsonokunade.com, or WhatsApp/Text him on +2347036065752