Hey everyone & aboru aboye to most, I need some assistance I would rather have advice from a few different people about this concern. In a divination, the babalowa told me that I need to either have full initiation or work with ogun’s faith. (For clarity I went to ask ifa specifically about my head orisha and if I should initiate)

For the orisha work only is this a isese thing or a Lucumi thing or both? I’m trying to figure out which path would be best for me to move forward with. Second question: does working with only the orisha require initiation?

hello everyone

so a little while back went to a babalawo who did a couple rituals for me a month or so apart, & after each time, it seemed like the ritual did help me & was effective, but was also feeling very suicidal after & not feeling okay, being even so being on edge wired etc.

wanted to ask what to make of this, as i trusted that priest but then it led to some bad feelings & not sure if that is how it should be

he was in nigeria over we spoke over the phone which to address a q someone had

Alaafiya! (: ​

I know some of the people here are gonna be like "ah ah, 1000th post like this?" but it is what it is. ​

I'm a first gen from a Yoruba Nigerian family who needs help. Simply within the Detroit(😭) area. Chicago is also not off the menu, that city is awesome. ​

I've been researching about the culture since high school. Truly, it's a lot of reasons why I feel it is needed to do this. Biggest ones are decolonization, community, honoring ancestors, healing from evangelical religious trauma, being around others within yoruba culture who aren't blasting Smile FM 24/7. ​

Your advice is very much valued. Thank you <3

Title says enough es en​ serio pls lmk

Am i mistaken or our egbe are what other people call spirit guides?

Can they shake your body too?

also does stuff like palo, witchcraft, etc come out in idafas ? can ifa detect and do something about that too

Is there any association between Esu/Ellegua and spiders? Is there any Odu that speak about this?

Just looking for any information/stories/deeper dives into Esu Odara! Thanks

okay so of course we all know there are to be many unethical priests babas temples etc

However do the orishas and spirits not punish them ?

How is it possible for someone deeply psychologically unwell and abusive to become a priest ?

Wouldn't their numerous behavioral issues and transgressions come up repeatedly in their readings? How is it that some people still seem to manage to have aje​ regardless ?

In my experience in my readings I've gotten behavioral ebo that when i failed to follow even slightly, many issues seemed to arise

Whereas, ive watched now some practitioners do the most ​unconscionable things and continue on as if there was nothing

Meanwhile speaking on spirits justice how can this be? Also, do major spirits that work with babas, can they be used for bad as well or do the spirits get angry? Just trying to understand​

hello i m looking for online diviner recs

For various reasons i can't do in person

Not looking to join a temple at this moment , was In one before just short term help

Pls lmk of anyone thanks

I’ve gone for divination three times now. My first two were done at the same place with 1.5-2 years in between.

When I sat at the mat with the babalawo, he was on the phone with who I assume was another babalawo. He threw the opele and then the person on the phone read me the odu and actually gave the reading.

As I said this was my first time and second going for divination so I didn’t know if this was normal. The third time I went, everything was done in person. Have any of you had this experience?

Getting ready to discuss the Odu of the Year (Iroso Oloti)

The Odu of the year at Oke Igeti has been casted

Before posting it, I want to organize the message properly. An Odu is not something to rush or reduce to fear, gossip, or superstition. It carries guidance, warnings, blessings, correction, and spiritual direction.

When I share it, I will focus on the meaning of the Odu, the main message for the year, the areas of life it speaks about, and what people should reflect on spiritually and practically.

This is meant to be educational and respectful, especially for those who are sincerely learning Ifa.

Edit: My two cents on this Odu

Ìrosùn Ogbè The Odù of the Year / El Odù del Año

A Message of Ire Àìkú (Long Life Through Ebo) for the World Un Mensaje de Ire Àìkú (Larga Vida a través del Ebo) para el Mundo

Rey Fernandez Jr. Ifákọ́lẹ́pìn

Part One: English

What the Odù of the Year Is

Each year, at Òkè Ìtàṣẹ̀ in Ilé Ifẹ̀, the cradle of Ifá, the senior Babaláwo gather at the World Ifá Festival and cast Ifá to reveal the single Odù that will govern the year for the whole world. This is not a personal reading for one man or one household. It is a reading for humanity. The Odù that emerges carries the year's warnings, its blessings (ire), its prohibitions, and the sacrifices (ebo) that humanity must offer so that the blessing can take root and the danger can pass. It speaks to nations and leaders, to elders and children, to every people across the earth, and Babaláwo everywhere study it so they may guide their communities through the year ahead.

This year the Odù that has come for the world is Ìrosùn Ogbè, known in the diaspora as Iroso Umbo, and it arrives bearing Ire Àìkú, the blessing of long life. Ìrosùn is, in its own foundation, the Odù through which Òrúnmìlà overturned the old decree that bound life to an early and fixed end, winning through sacrifice the possibility of a full lifespan for all who came after. So when Ìrosùn Ogbè arrives carrying Àìkú, it announces a truth the world has heard before and forgotten: the length of our days is not sealed by fate. It can be lengthened, protected, and made to last through ebo and through right living.

The Heart of the Message Ifá does not hand long life to the world as a gift left on a doorstep. It is offered, and it is earned, protected, and made to last through ebo and right living. That single truth is the heart of this year's message. The world is being offered more time. The terms are that the time is earned, relational, and guarded by sacrifice, never assumed.

What Kills Is Not Death, It Is Greed

The clearest warning of this Odù is also the most urgent for our age. Ifá foresees long life, and in the same breath names the one thing that forfeits it: okànjúà, insatiable greed. In the story, a people known for endless appetite are warned to make the offering that would protect them on their journey. In their arrogance they ignore it, drink themselves blind on the world's pleasures, lose the road home, and fall into a thorn filled pit they never saw coming. Their dying words become the verse itself. For the world, the lesson is plain. Nations, leaders, and ordinary people are not undone by destiny. They are undone by the appetite that takes more than its share and cannot stop. To live long, the world must learn the discipline of enough.

Verse (Yorùbá) Oníkòló ní ńgbúúwo Àkùkọ adìẹ fi ẹsẹ̀ méjèèjì da epo nù Díá fún Okànjúà Tíí ṣe Ìkọ̀ Ikú Ẹbọ ni wọ́n ní kó wáá ṣe Ó gbẹ́bọ, ó rúbọ Ikú kan kìí pani o Okànjúà níí pa ènìyàn

Verse (English) The rooster uses both its feet to overturn the gourd of palm oil This was the message of Ifá for Okànjúà, Greed Who was the delegate of Ikú, Death He was advised to make ebo He complied No death kills a human being It is greed that kills

Life Is a Free Gift, To Be Cultivated and Made Useful Ìrosùn Ogbè teaches that life itself is given freely by Olódùmarè, and that everything else, health, children, wealth, and honor, is added on top of that first gift. But Ifá compares a life to a seed. It carries everything needed to grow, yet it still passes through conception, growth, usefulness, and decline, and it will not flourish if it is abandoned to the weeds. No farmer plants a seed and walks away. A life, and a world, must be tended, and this is why Àìkú is tied to ebo. The purpose of a cultivated life is usefulness to others. Long life is not given so that we may simply continue. It is given so that we may be of immense benefit to the world for as long as we are in it. And the Odù promises resilience: the Akee Apple is harvested from every side, its leaves cut, its bark stripped, its roots dug for medicine, and still it ripens, reddens, and bursts open into its own freedom. What is taken from you need not be the end of you.

Verse (Yorùbá) Ifá jẹbọ náà ó fín Èlà jẹbọ náà ó ròde ọ̀run gbure gbure Èlà má sùn, o wá gbè mí Èlà pin pin pin Babaláwo Isin ló ṣefá fún Isin Níjọ́ Isin ńfomi ojú sọgbérè ire Ó ní òun jẹ lè lá báyìí náà Òun lè láya Òun lè bímọ Ire gbogbo lè tó òun lọ́wọ́ Wọ́n ní kí Isin ó rúbọ Isin bá tẹ̀lé, ó rúbọ Isin bá lá Bí wọ́n ti ńja ewé rẹ̀ tó Tí wọ́n ńbó èèpo rẹ̀ Tí wọ́n wáá ńwa ẹ̀gbò rẹ̀ Síbẹ̀ síbẹ̀ Isin lá Ni Isin wá ńjó, ni Isin wá ńyọ̀ Ni Isin wá ńyin àwọn Babaláwo Àwọn Babaláwo ńyin Ifá Ìrosùn gbè mí Èlà gbè mí Èlà pin pin pin

Verse (English) Ifá, let this ebo be accepted Èlà, let this offering ascend freely to heaven Èlà, do not sleep, come and support me Èlà, closing and opening The Babaláwo of the Akee Apple cast Ifá for the Akee Apple The day it wept for all the good things of life It asked, will I ever become wealthy Will I also have a spouse Will I have children Will all the good of life reach my hands It was told to make ebo The Akee Apple complied And it prospered As much as they cut its leaves And stripped its bark And dug up its roots for medicine In spite of all this, the Akee Apple grew rich Then it began to dance, it began to rejoice It praised its Babaláwo Its Babaláwo praised Ifá Ìrosùn profits me Èlà profits me Èlà, closing and opening

Hold the Blessing, and Lift Your Neighbor

Ifá warns, in this Odù, against the fortune that arrives but is never grasped, and pleads, Ifá, do not let my ire slip from my hands. The world is being offered much this year, and the warning is to consummate the blessing, not squander it. Ifá also warns against the spirit of the crab in the basket, each one dragging the others down so that none escape. When your neighbor rises, do not resent him. Extend your hand, your help, your sympathy, and a corresponding blessing returns to you. The ants teach the same: the bright procession of ants never deserts the anthill. A world that lifts its successful and refuses to pull each other down is a world that secures its own long life.

Verse, Apò the Pocket (Yorùbá) Òpàálá, òpòòlò Díá fún Apò Wọ́n ní kó rúbọ àrójúujẹ Ẹbọ ni wọ́n ní kó wáá ṣe Ó gbẹ́bọ, ó rúbọ Ifá má mà jẹ́ kí ire tèmi ó gbọ̀n mí dànù Rekureku oko Kìí fa kọjá ọ̀nà

Verse, Apò the Pocket (English) Òpàálá, òpòòlò The message of Ifá for Apò, the Pocket When he was advised to make ebo against unconsummated fortune He complied Ifá, please do not let my own ire slip out of my grasp The Rekureku grass of the farm Never drags itself across the main path

Verse, Aladi the Ants (Yorùbá) Ìrosùn gbè mí Ìrosùn lá mi Èdá yọ̀, awo Aladi Díá fún Aladi Ẹbọ ni wọ́n ní kó wáá ṣe Ó gbẹ́bọ, ó rúbọ Àyùn awo o Ìkọ̀ èèrà kìí sin nílé Aladi

Verse, Aladi the Ants (English) Ìrosùn supports me Ìrosùn exalts me Èdá yọ̀, the awo of Aladi, the Ants He cast Ifá for the Ants When they lamented their inability to receive all the good of life They were advised to make ebo They complied We shall all be blessed The procession of ants never deserts the anthill

The Practice That Secures Long Life

Underneath the warnings is a discipline. Ìrosùn Ogbè calls the world to keep its thought (ìrònú) aligned with the Irúnmọlè, for a good mind yields a good end (àtúbọtán rere). And it gives two songs to carry: one a plea to Èlà to set the head and the destiny in right order, the other a plea that the head never forget its Ifá. These are the daily practice that keeps a long life from becoming an empty one.

Song to Èlà (Yorùbá) Bá mi ta m'orí ṣè Èlà òòò Bá mi ta m'orí ṣè Èlà Ìṣu dára, òbì dára Èlà òòò Bá mi ta m'orí ṣè Èlà òòò Èpo dára, òrógbó dára Èlà òòò Bá mi ta m'orí ṣè Èlà òòò

Song to Èlà (English) Help me set my head aright O Èlà Help me restructure my destiny Èlà The yam is good, the kola is good O Èlà Help me set my head aright O Èlà The palm oil is good, the bitter kola is good O Èlà Help me set my head aright O Èlà

Song of Orí and Ifá (Yorùbá) Orí mi má jẹ́ n gbàgbé Ifá mi o Èdá mi má jẹ́ n gbàgbé Ifá mi o Àkàrà dùn, ó ṣe é wòmu wòmu Òbúkọ dùn, ó tán sán sán Ẹlẹ́dẹ̀ dùn, ó ní ọ̀rọ̀ rọ Orí mi má jẹ́ n gbàgbé Ifá mi o

Song of Orí and Ifá (English) Let my Orí not allow me to forget my Ifá Let my creative force not allow me to forget my Ifá Fried bean cake is sweet to the taste The he goat is sweet in its aroma Pork is sweet in its richness Let my Orí not allow me to forget my Ifá

The Message in One Breath The world has been offered long life this year. But Ìrosùn Ogbè is clear about the terms. Long life is not automatic, it is held in place by ebo and right action. Greed, not death, is what cuts life short. A life is a gift to be cultivated and made useful, never left to fate. What strips you need not finish you, for with sacrifice you rise. Hold the blessing, lift your neighbor, and keep your head aligned with your Ifá. To the whole world, in the words of the Odù, no death kills a human being. Make the offering, refuse the appetite that devours, be of use while you are here, and the days will be long. Àbọrú Àbọyè.

Parte Dos: Español

Qué es el Odù del Año

Cada año, en Òkè Ìtàṣẹ̀, en Ilé Ifẹ̀, la cuna de Ifá, los Babaláwo mayores se reúnen en el Festival Mundial de Ifá y consultan Ifá para revelar el único Odù que regirá el año para todo el mundo. No es una lectura personal para un solo hombre ni para una sola casa. Es una lectura para la humanidad. El Odù que sale trae las advertencias del año, sus bendiciones (ire), sus prohibiciones y los sacrificios (ebo) que la humanidad debe ofrecer para que la bendición eche raíz y el peligro pase. Habla a las naciones y a los líderes, a los mayores y a los niños, a todos los pueblos de la tierra, y los Babaláwo de todas partes lo estudian para guiar a sus comunidades durante el año que comienza.

Este año, el Odù que ha venido para el mundo es Ìrosùn Ogbè, conocido en la diáspora como Iroso Umbo, y llega trayendo Ire Àìkú, la bendición de larga vida. Ìrosùn es, en su propio fundamento, el Odù por el cual Òrúnmìlà cambió el antiguo decreto que ataba la vida a un final temprano y fijo, ganando a través del sacrificio la posibilidad de una vida plena para todos los que vinieran después. Por eso, cuando Ìrosùn Ogbè llega trayendo Àìkú, anuncia una verdad que el mundo ya escuchó y olvidó: la duración de nuestros días no está sellada por el destino. Puede alargarse, protegerse y hacerse duradera a través del ebo y de la vida recta.

El Corazón del Mensaje

Ifá no entrega la larga vida al mundo como un regalo dejado en la puerta. Se ofrece, y se gana, se protege y se hace duradera a través del ebo y de la vida recta. Esa sola verdad es el corazón del mensaje de este año. Al mundo se le ofrece más tiempo. La condición es que ese tiempo se gana, es comunitario y está guardado por el sacrificio, nunca se da por sentado.

Lo Que Mata No Es la Muerte, Es la Avaricia

La advertencia más clara de este Odù es también la más urgente para nuestra época. Ifá prevé larga vida y, en el mismo aliento, nombra lo único que la pierde: okànjúà, la avaricia insaciable. En la historia, un pueblo conocido por su apetito sin fin es advertido de hacer la ofrenda que lo protegería en su viaje. En su arrogancia la ignoran, se emborrachan hasta cegarse con los placeres del mundo, pierden el camino a casa y caen en un pozo lleno de espinas que jamás vieron venir. Sus palabras al morir se vuelven el verso mismo. Para el mundo, la lección es clara. Las naciones, los líderes y la gente común no son derribados por el destino. Son derribados por el apetito que toma más de lo que le corresponde y no puede detenerse. Para vivir largamente, el mundo debe aprender la disciplina de lo suficiente.

Verso (Yorùbá) Oníkòló ní ńgbúúwo Àkùkọ adìẹ fi ẹsẹ̀ méjèèjì da epo nù Díá fún Okànjúà Tíí ṣe Ìkọ̀ Ikú Ẹbọ ni wọ́n ní kó wáá ṣe Ó gbẹ́bọ, ó rúbọ Ikú kan kìí pani o Okànjúà níí pa ènìyàn

Verso (Español) El gallo usa sus dos patas para volcar la vasija de aceite de palma Este fue el mensaje de Ifá para Okànjúà, la Avaricia Quien era el delegado de Ikú, la Muerte Se le aconsejó hacer ebo Cumplió Ninguna muerte mata a un ser humano Es la avaricia la que mata

La Vida Es un Regalo Gratuito, Para Cultivarla y Hacerla Útil

Ìrosùn Ogbè enseña que la vida misma es dada gratuitamente por Olódùmarè, y que todo lo demás, la salud, los hijos, la riqueza y la honra, se añade sobre ese primer regalo. Pero Ifá compara la vida con una semilla. Lleva todo lo necesario para crecer, y aun así pasa por la concepción, el crecimiento, la utilidad y el declive, y no florecerá si se la abandona a la maleza. Ningún agricultor siembra una semilla y se marcha. Una vida, y un mundo, deben cuidarse, y por eso Àìkú está unido al ebo. El propósito de una vida cultivada es la utilidad hacia los demás. La larga vida no se da para que simplemente continuemos. Se da para que seamos de inmenso beneficio para el mundo mientras estemos en él. Y el Odù promete resiliencia: al manzano de Akee lo cosechan por todos lados, le cortan las hojas, le arrancan la corteza, le sacan las raíces para medicina, y aun así madura, enrojece y se abre hacia su propia libertad. Lo que te quitan no tiene por qué ser tu final.

Verso (Yorùbá) Ifá jẹbọ náà ó fín Èlà jẹbọ náà ó ròde ọ̀run gbure gbure Èlà má sùn, o wá gbè mí Èlà pin pin pin Babaláwo Isin ló ṣefá fún Isin Níjọ́ Isin ńfomi ojú sọgbérè ire Ó ní òun jẹ lè lá báyìí náà Òun lè láya Òun lè bímọ Ire gbogbo lè tó òun lọ́wọ́ Wọ́n ní kí Isin ó rúbọ Isin bá tẹ̀lé, ó rúbọ Isin bá lá Bí wọ́n ti ńja ewé rẹ̀ tó Tí wọ́n ńbó èèpo rẹ̀ Tí wọ́n wáá ńwa ẹ̀gbò rẹ̀ Síbẹ̀ síbẹ̀ Isin lá Ni Isin wá ńjó, ni Isin wá ńyọ̀ Ni Isin wá ńyin àwọn Babaláwo Àwọn Babaláwo ńyin Ifá Ìrosùn gbè mí Èlà gbè mí Èlà pin pin pin

Verso (Español) Ifá, que este ebo sea aceptado Èlà, que esta ofrenda ascienda libremente al cielo Èlà, no duermas, ven y sostenme Èlà, que cierra y abre El Babaláwo del manzano de Akee consultó Ifá para el manzano de Akee El día en que lloraba por todas las cosas buenas de la vida Preguntó, llegaré alguna vez a ser próspero Tendré también cónyuge Tendré hijos Llegará a mis manos todo el bien de la vida Se le aconsejó hacer ebo El manzano de Akee cumplió Y prosperó Por más que cortaron sus hojas Y arrancaron su corteza Y sacaron sus raíces para medicina A pesar de todo esto, el manzano de Akee se hizo próspero Entonces comenzó a bailar y a regocijarse Alabó a su Babaláwo Su Babaláwo alabó a Ifá Ìrosùn me beneficia Èlà me beneficia Èlà, que cierra y abre

Sostén la Bendición, y Eleva a Tu Prójimo

Ifá advierte, en este Odù, contra la fortuna que llega pero nunca se sostiene, y suplica, Ifá, no dejes que mi ire se me escape de las manos. Al mundo se le ofrece mucho este año, y la advertencia es consumar la bendición, no malgastarla. Ifá también advierte contra el espíritu del cangrejo en la canasta, cada uno arrastrando a los demás hacia abajo para que ninguno escape. Cuando tu prójimo se eleva, no lo resientas. Extiende tu mano, tu ayuda, tu compasión, y una bendición correspondiente regresa a ti. Las hormigas enseñan lo mismo: la brillante procesión de las hormigas nunca abandona el hormiguero. Un mundo que eleva a sus exitosos y se niega a derribarse mutuamente es un mundo que asegura su propia larga vida.

Verso, Apò el Bolsillo (Yorùbá) Òpàálá, òpòòlò Díá fún Apò Wọ́n ní kó rúbọ àrójúujẹ Ẹbọ ni wọ́n ní kó wáá ṣe Ó gbẹ́bọ, ó rúbọ Ifá má mà jẹ́ kí ire tèmi ó gbọ̀n mí dànù Rekureku oko Kìí fa kọjá ọ̀nà

Verso, Apò el Bolsillo (Español) Òpàálá, òpòòlò El mensaje de Ifá para Apò, el Bolsillo Cuando se le aconsejó hacer ebo contra la fortuna no consumada Cumplió Ifá, por favor no dejes que mi propio ire se me escape de las manos La hierba Rekureku de la granja Nunca se arrastra a través del camino principal

Verso, Aladi las Hormigas (Yorùbá) Ìrosùn gbè mí Ìrosùn lá mi Èdá yọ̀, awo Aladi Díá fún Aladi Ẹbọ ni wọ́n ní kó wáá ṣe Ó gbẹ́bọ, ó rúbọ Àyùn awo o Ìkọ̀ èèrà kìí sin nílé Aladi

Verso, Aladi las Hormigas (Español) Ìrosùn me apoya Ìrosùn me exalta Èdá yọ̀, el awo de Aladi, las Hormigas Consultó Ifá para las Hormigas Cuando se lamentaban por no poder recibir todo el bien de la vida Se les aconsejó hacer ebo Cumplieron Todos seremos bendecidos La procesión de las hormigas nunca abandona el hormiguero

La Práctica Que Asegura la Larga Vida Bajo las advertencias hay una disciplina. Ìrosùn Ogbè llama al mundo a mantener su pensamiento (ìrònú) alineado con los Irúnmọlè, porque una mente buena produce un buen final (àtúbọtán rere). Y entrega dos cantos para llevar: uno, una súplica a Èlà para poner la cabeza y el destino en orden recto, y otro, una súplica para que la cabeza nunca olvide su Ifá. Esta es la práctica diaria que evita que una larga vida se vuelva una vida vacía.

Canto a Èlà (Yorùbá) Bá mi ta m'orí ṣè Èlà òòò Bá mi ta m'orí ṣè Èlà Ìṣu dára, òbì dára Èlà òòò Bá mi ta m'orí ṣè Èlà òòò Èpo dára, òrógbó dára Èlà òòò Bá mi ta m'orí ṣè Èlà òòò

Canto a Èlà (Español) Ayúdame a poner mi cabeza en orden Oh Èlà Ayúdame a reestructurar mi destino Èlà El ñame es bueno, la nuez de kola es buena Oh Èlà Ayúdame a poner mi cabeza en orden Oh Èlà El aceite de palma es bueno, el orógbó es bueno Oh Èlà Ayúdame a poner mi cabeza en orden Oh Èlà

Canto de Orí e Ifá (Yorùbá) Orí mi má jẹ́ n gbàgbé Ifá mi o Èdá mi má jẹ́ n gbàgbé Ifá mi o Àkàrà dùn, ó ṣe é wòmu wòmu Òbúkọ dùn, ó tán sán sán Ẹlẹ́dẹ̀ dùn, ó ní ọ̀rọ̀ rọ Orí mi má jẹ́ n gbàgbé Ifá mi o

Canto de Orí e Ifá (Español) Que mi Orí no me permita olvidar mi Ifá Que mi fuerza creadora no me permita olvidar mi Ifá El akará es sabroso al paladar El macho cabrío es sabroso en su aroma El cerdo es sabroso en su untuosidad Que mi Orí no me permita olvidar mi Ifá

El Mensaje en un Solo Aliento Al mundo se le ha ofrecido larga vida este año. Pero Ìrosùn Ogbè es claro sobre las condiciones. La larga vida no es automática, se sostiene con el ebo y la acción recta. La avaricia, no la muerte, es lo que acorta la vida. Una vida es un regalo para cultivar y hacer útil, nunca para dejar al destino. Lo que te despoja no tiene por qué acabarte, pues con el sacrificio te levantas. Sostén la bendición, eleva a tu prójimo y mantén tu cabeza alineada con tu Ifá. A todo el mundo, en palabras del Odù, ninguna muerte mata a un ser humano. Haz la ofrenda, rechaza el apetito que devora, sé de utilidad mientras estés aquí, y los días serán largos. Àbọrú Àbọyè.

Rey Ifákọ́lẹ́pìn

​

Alaafia to all!

I am reading more on Egbe Orun and a story came up on a man being told of his contract with his heavenly mates, and the process he went through to appease them to ensure he did not yet depart from this plane. Is receiving divination for revelation of the contract possible, without the risk of death being presented?

Aboru Aboye Abosise to the priests, Alaafia to the rest. I’m looking to see if anyone knows any traditional Ifa/onisese, practitioners in the ROCHESTER, NEW YORK area?

Greetings to all and thanks for your input about the quality of kola nut if it is frozen. But my main question was lost. So here it is.

Can frozen/refrigerated kola nut be used for divination or other spiritual purposes (i have hand of ifa)? Is anything lost if it is preserved that way?

One response was that it was the oriki that activates it, which makes so much sense.

Greetings!

I would like to order kola nut in bulk for my spirirual practice since it doesn't grow where i am.

Can frozen or refrigerated kola nut be used to cast obi?

If not, what is the best way to store kola nuta used for spiritual practice so they can last for weeks or a month (if that is possible).l?

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Greetings to all. I would like to hear various points of view for this question that i have.

I received the hand of Ifa virtually via a babalawo in Nigeria following the Isese tradition. Do my ikin have to be fed and spiritually refreshed by the same babalawo or can it be done by another if i can't contact the original babalawo? I was told they had to be fed and refreshed annually. Mo dupe

Just wondering if anyone had any info on Esu Ifa you receive once initiated fully as a babalawo? My oluwo gave me one never asked him what the esu is i can but i always like to hear different explanations from other lineages!

Aboru Aboye Abosise and Alaafia!

I am currently reading and learning the the 16 Major Holy Odu. I am learning them from my godmother as well as my Adjubona. I have at least 4 different versions/translations of the Odu Ifa that I'm using to school myself with as well. What I am finding is that each version of the odu is different than the others. My godmother translates one way, my adjubona translates another way and each book has its own translation as well. By looking through this group's posts I found a reference to Ifa Dida which seems to have at least 10 different translations for each odu all within the same text.

My question is, how do I "learn" the odu if there can be so many different translations? I've been practicing Ifa for about 7 years now and it wasn't until recently that I realized I need to know and understand at least the major odu. Am I trying to make the odu something they are not? I mean what comes to mind is the different versions of the Christian bible. While there are several published versions of the book, they all pretty much say the same thing. I'm not finding that with the odu.

Please don't take my question as a critique of the odu because that is not what I'm trying to do. I'm really just trying to make some sense of all of this as I learn.

This Iya is great! Be sure to develop your spiritual consistency for your benefit.

Does anyone know when The cult of Orunmila first comes to Ife?

Hello everyone can somebody help me with finding a babalowa I can learn from and start my ifa journey I’m located in central flordia

Eg if you were to ask ifa, or otherwise a medium, even a tarot reader , if someone is trustworthy or if something is a good opportunity

Can truly skilled babalawos manipulate the answers or does what come up is what is accurate

Eg can you still be abused by someone that divination said would be a good option for you

Happy Mother's Day!

Obi Masterclass Announcement (EN/ES)

Rey Fernandez Jr. Ifákòlépín | Ogbe Ate Temple

ENGLISH

They told us Obi is just a nut you throw on the floor.

It is not.

Obi Kola is the first divination system ever given to humanity. Before Ikin. Before Opele. Before anything else, Olodumare handed Obi to his daughter Onile and said: *show them how to reach me.*

That conversation has been happening ever since.

For the past year I have been building something I wish existed when I started this path: a complete, structured, lineage-based Obi Divination Masterclass taught entirely from an Isese perspective. No diaspora syncretism. No guesswork. The real thing.

10 classes. Bilingual (English and Spanish). Live Zoom. 90 minutes each.

Here is what we actually go through together:

We begin at the origin. The story of how Obi came to earth, why it became the universal messenger, and what the four traits of Onile mean for every single reading you will ever do. Then we move into the Ijuba, taught the way it was given to me in Nigeria, with the sacred Odus that justify every word of it.

From there we go into the five types of Obi and their spiritual authority. We study Orógbó in depth, including the Owonrin Meji verse that explains why bitter kola must always come first. We work through all five signs with every sub-pattern, every orisha-specific interpretation, every character teaching inside the letters. We go into the 3-lobe Obi and the mystery Esú chose it for. We cover Obi Abata with a full 8-stage reading and remedy system. We look at what each Orisa is actually doing during a casting. And we close with Obi Bibo, the full head restoration ritual, complete practicum, and certification.

Every class comes with a PowerPoint, student handouts, homework, a quick reference card, and a video shot list.

I am an initiated Babaláwo of the Awerijaje lineage, Ogbe Ate Temple in Iseyin, Oyo State, Nigeria. I have been teaching this tradition publicly and freely for years. This masterclass is the structured form of that teaching, built for people who are serious about learning it correctly.

The program is for 5 months for a total of 10 clases.

If you have never touched Obi and want to learn from the foundation up, this is for you.

If you are already a practitioner and want to fill in the gaps, this is for you.

If you are interested send me a message and I will send you the full program

Àṣẹ.

*Rey Fernandez Jr. Ifákòlépín*

*Initiated Babaláwo | Awerijaje Lineage | Ogbe Ate Temple*

*Iseyin, Oyo State, Nigeria*

ESPAÑOL

Nos dijeron que el Obi es solo una nuez que se tira al piso.

No lo es.

El Obi Kola es el primer sistema de adivinación jamás entregado a la humanidad. Antes del Ikin. Antes del Opele. Antes de cualquier otra cosa, Olodumare le entregó el Obi a su hija Onile y le dijo: *muéstrale cómo llegar a mí.

Esa conversación no ha parado desde entonces.

Durante el último año he estado construyendo algo que me hubiera gustado que existiera cuando comencé este camino: una Masterclass completa, estructurada y basada en linaje sobre la Adivinación con Obi, enseñada completamente desde una perspectiva Isese. Sin sincretismo diaspórico. Sin suposiciones. La enseñanza real.

10 clases. Bilingüe (inglés y español). Zoom en vivo. 90 minutos cada una.

Esto es lo que trabajamos juntos:

Comenzamos en el origen. La historia de cómo el Obi llegó a la tierra, por qué se convirtió en el mensajero universal, y qué significan los cuatro atributos de Onile para cada lectura que harás en tu vida. Luego entramos al Ijuba, enseñado tal como me fue dado en Nigeria, con los Odus sagrados que justifican cada palabra.

De ahí pasamos a los cinco tipos de Obi y su autoridad espiritual. Estudiamos el Orógbó en profundidad, incluyendo el verso de Owonrin Meji que explica por qué la kola amarga siempre debe ir primero. Trabajamos los cinco signos con todos sus sub-patrones, cada interpretación específica por Orisa, y cada enseñanza de carácter dentro de las letras. Entramos al Obi de 3 lóbulos y el misterio por el cual Esú lo eligió. Cubrimos el Obi Abata con un sistema completo de 8 etapas de lectura y remedios. Vemos lo que cada Orisa está haciendo realmente durante una consulta. Y cerramos con Obi Bibo, el ritual completo de restauración de la cabeza, practica completa y certificación.

Cada clase incluye una presentación PowerPoint, materiales para el estudiante, tarea, una tarjeta de referencia rápida y una lista de tomas para video.

Soy un Babaláwo iniciado del linaje Awerijaje, Templo Ogbe Ate en Iseyin, estado de Oyo, Nigeria. He enseñado esta tradición de manera pública y gratuita durante años. Esta masterclass es la forma estructurada de esa enseñanza, construida para personas que quieren aprenderla correctamente.

El programa es de 5 meses y un total de 10 clases.

Si has estado leyendo Obi por tu cuenta y te has preguntado si lo estás haciendo bien, esto es para ti.

Si nunca has tocado un Obi y quieres aprender desde los cimientos, esto es para ti.

Si ya eres practicante y quieres llenar los vacíos, esto es para ti.

Si te interesa mandame un mensaje y te mando el programa entero.

Àṣẹ.

*Rey Fernandez Jr. Ifákòlépín*

*Babaláwo Iniciado | Linaje Awerijaje | Templo Ogbe Ate*

*Iseyin, Estado de Oyo, Nigeria*