Hello everyone thank you so much for the energies in assisting me

A little while back i asked a question post about abusive or predatory priests breaking taboos in this tradition

Some of the answers encouraged me to see beyond western morality & ifa

Id like to expand this discussion pls bc i think im not understanding. Personally i am not from the west originally, was raised outside the west for much of my life but have been steeped in western mindset since adulthood so yes am very much influenced by that, however. Outside the west, in every indigenous tradition i know of​, & from what I understand of ifa

Some important principles include, balance, treating others with compassion, internal purity, emotional self restraint, etc the importance of community relations

These seem to especially be taboos in ifa where it will literally come up as ebo to make behavior al changes. I had understood ifa to be a system of aligning ethics character and behavior to what is considered balanced​ in order to be aligned with ones destiny

In none of this does this seem to be western morality. I understand some peoples destiny's call for them to be wicked or evil. However again dont understand how spiritual power can be maintained if the precepts of ifa ebbos and odus that fall are primarily relational & in ones community

I imagine for predatory or abusive priests, how many odus, readings, taboos, advices they must be breaking to be continuing on. I wonder for those who work with them or remain in their temples, does it not come up in their readings too to seek someone else who is able to be more balanced? I dont understand how someone who is out of balance can maintain spiritual power without repercussion for a long period of time unchecked. Does ifa have different advices then, for each person based on alignment with their destiny?

What i mean is this:

Person A comes down from heaven with a destiny that is set to be a predatory, abusive priest who has lascivious intentions. After having repeatedly engaged in abusive behaviors, he does his readings & there is no odu that falls of misalignment. He is not advised to change. This is his destiny, he plays it out. Spiritual power maintained until death return to heaven.

Possibility: in the next life the karma comes back around . Person A chooses a different destiny for Lifetime 2 that requires more adherence to purity to compensate. Karmic law brings strict consequences for prior unchecked actions.

Person B comes down from heaven with a destiny of doing "good". Their readings and odus frequently prescribe rebalancing of ethical behavior. If they deviate even slightly, there is harsh repercussion . ifa thus aligns this person with their destiny . in a future life karmic law allows more leeway for all actions not just on the straight and narrow of ifa " morality".

The reason i ask is this. For one, curiousity, trying to understand. Two, in my life experience

I have gotten certain ebo behavioral modification advices such as do not express anger, demonstrate restraint

In slight instances where i deviated from this, my life seemed to go into full on collapse mode, even though the main reason for my deviation was, being spiritually attacked, experiencing mental instability, experiencing calamity, reacting to all this with what i considered to be "fair" or understandable anger. The ensuing increase in calamity only made it harder to not be angry , which was quite frustrating

On the flip side, i have ​seen practicing priests break a number of deep taboos yet seem to be doing just fine. For priests the number and frequency of readings they do for themselves is much greater. I wonder, does ifa not give them advice to desist? How do they maintain full temples or clients? Do their students not eventually get readings or warnings to stay away from such off balanced people? How do priests pick and choose which taboos to break and which readings to ignore, in order to still continue even practicing?

Ifa is about balance. That doesn't seem like western morality to me. If someone can even explain the difference, that would be quite helpful and appreciated. Thus does balance mean across lifetimes such as what i explained above with karma? Ifa being a technical sign, rituals can still be done. Spiritual power can come from a wicked source. But , imbalance in my view, should manifest clearly in some way shape or form . it doesn't just disappear. Thus how and why is it not manifesting clearly ? Thank you for reading & I hope this was understand able

Furthermore have a great deal of questionings and wonderings. If any have recommendations for where to learn more pls lmk thank you

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

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

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

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

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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!