Showing posts with label Orisa. Show all posts
Showing posts with label Orisa. Show all posts

Wednesday, August 9, 2023

Scientific explanation of ORISA

Scientific explanation of ORISA

The orisa are energy, for the most part represent aspects of n�aure. 

Osun (pronounced O-SHUN) represents sweet waters, love, money, conception; 

Sango (pronounced Zhan-GO) represents thunder and lightning, strategy, and he is the warrior; 

Esu (pronounced A-shew), messenger to Oludumare (the single God), owner of roads and opportunities, owner of ase (spiritual energy); 

Yemonja/Olukun (pro�nounced Yeh-MO-zha/O-lu-KUN), the ocean, mother, provider of wealth;

Obatala (pronounced O-BA-ta-la), the head, clarity, arbiter of justice;

Oya (pronounced Oi-YA!), marketplace, tornadoes, change of fortune, she is the female warrior; 

Ogun, owner of all metals, fierce warrior,
honor, and integrity.

As parts of one intricate universal body, we all contain minute por�tions of the energies from all its other parts.

 In the worldview of Ifa, in addition to being primarily human, we are also the rock, the lion, the tree, the ocean. 

Through the worship of orisa, we can each take our own small quantity of the other types of energy and loop it to its con�comitant energies in nature.

 For example, a woman unable to conceive
a child would most likely find it necessary to tap into the energy of Osun, orisa of sweet water, love, money, and conception. 

Someone suf�fering from a troubled head, or too much pressure from work, would
find it productive to tap into the energy of Obatala, orisa of the head,
justice, coolness, and clear thinking. 

By calling upon the orisa, we are able to geometrically increase our power to change or improve specific situations in our lives

Tuesday, August 8, 2023

Who are the Ibeji?

Who are the Ibeji?

Who are the Ibeji?

The Ibeji are known superficially as the Orisha twins. What they symbolize is more than just being literal twins.

In IFA: Yoruba Scientific Spirituality, they represent the power of unity with another person (beyond just the union of a married couple which is why they are twins and not a couple, because twins are forever and couples...not always).

This is why the Ibeji statues always show two people but only three legs...they share a leg. This is an allusion to the need for us to unite with another person in order for us to accomplish our goals. This ultimate truth was deified into the concept of the Ibeji.

Saturday, August 5, 2023

OUR Guardian Orisa

OUR Guardian Orisa

Ifa also teaches that each of us has a single orisa energy from the.universe that is predominant within us. 

We call this our guardian orisa. 

Learning to be comfortable with its characteristics and to tap into them in a meaningful way is an important step toward success-fully traveling our paths



Aje Shaluga is the Yoruba deity of material wealth, money, currency, markets, and trade. 

She is also the Orisha of dyes and pigments. 

She is a water deity born from Yemaya and Obatala. In most places in Yorubaland, he is male, but in some places and much of the diaspora, she is female or androgynous, or their gender is not specified because it is not considered important. 

Her first earthly incarnation or manifestation is said to be from Kemet.

Her embodiment on most altars is a large cowrie shell. Often this is filled with coins and/or paper currency from many nations, jewels, or other valuables.


Her sacred number in some traditions is the same as Oshun's, 5 and multiples of 5, because they are so strongly connected. Sometimes it is 7 because of her connection with Yemaya. 

Some choose to include both 5 and 7. 


Her sacred colors are blue and yellow/gold or yellow and green or yellow, green, and cream/beige. 


She is compatible with all Orishas, so there is no worry over where to place her items on your altar or storage. 


Ile Baalat Teva chooses to have her yearly holiday on July 5-7 even though the big offerings are given along with Oshun's festival in August. 

This is because the original Yoruba date is unknown, but cowries generally mate and lay eggs in July.


Her symbols are any monetary symbol such as "$" or symbols of exchange such as "X" or various ideograms depicting her attributes, role, or function.


In the stories or apatakis about Aje Shaluga, she appears as an example of generosity and result of intelligent effort or good fortune. 

On the index page, there is a story in which she saved Oshun from poverty. In another, when Eshu came to a crossroads to get donations for the poor, the rich were hesitant, so he threw stones that burned their houses down. 

So Aje Shaluga appeared herself with many cowries, and there were enough for Eshu to make a cape. 

So in many of the more well equipped shrines, there is a cape of cowries. This cape reminds us that poverty is man made. 


The Orishas/Nature provide us with more than enough to live. It is only man's selfishness that leads to situations where anyone would not be able to provide for their needs. 

So since the rich create the situation of poverty, it is their responsibility to prevent or solve poverty. If they do not then Eshu will burn their house down.

For this reason, an ebbo is very rarely a sacrifice in Vodun or diaspora traditions. Someone living needs to benefit from at least a part of the offerings or actions unless an offering needs to be disposed of in a specific way. 

Even in the case of an immolation, ashes are usually given to plants or go into making lye for sacred soaps or other uses. It is good to be generous and not wasteful.
On the other hand, there is the saying that there is no ebbo without Aje Shaluga . 

This means that one must invest something in order for a prayer to be meaningful as more than wishful thinking. So we don't go to the spirits emptyhanded though if we have no other option or if it is an ebbo that doesn't involve material offerings, we have sweated, fasted, bled, or given some kind of effort for it. The spirits don't need our offerings, but we need to give them.


As the Orisha of dyes and pigments, she is responsible for the chemistry of the variety of colors in our world, including melanin, chlorophyll, and other natural colorings. 

She blesses the dyeing process for her adherents and makes the colors last longer and turn out brighter. 

Painters, decorators, and makeup artists also give to her to bless their projects. Some believe that when a person is born differently colored (skin or hair) than either of their parents or most of their siblings, this is a sign that they will be wealthy because Aje Shaluga has marked them.

People marked by Aje Shaluga may be of any head, as she is compatible with all. All children of Oshun carry Aje Shaluga with her though. So, to be well aligned, it is important for children of Oshun to know how to manage money well and to teach others to be resourceful and mindful about the material aspects of prosperity.

Offerings for Aje Shaluga

For food offerings, like her wife Oshun, Aje Shaluga enjoys sweets. She also enjoys very high-carb foods like dumplings. In the diaspora, we make her sweet filled dumplings from wheat, rice, or bean flour, or stew with dumplings. 

In Africa, they make her ekuru funfun which is a dumpling made from white beans. She is not as fancy, but she appreciates someone putting time and care into things.

Another good thing one can do for Aje Shaluga is to clean a body of fresh water, especially a river, or help to keep it clean and free of pollution. Donating to causes that protect bodies of water are excellent offerings to Aje Shaluga. 

Some believe that for every shard of broken glass they remove from a beach or the area around a body of water, they will be blessed with their local basic unit of money. 

Imagine the blessings you'd receive for cleaning up or preventing an oil spill or chemical pollution.

Then there is the good old fashioned ebbo for Oshun or giving to a temple or child of Oshun. Oshun and Aje Shaluga are so close that giving to Oshun automatically makes Aje Shaluga happy.

An interesting thing some do to give to Eshu and Aje Shaluga is to hide or put gifts in various places where they are likely to be found by the poor or people who need cheering up. 

Any time you can invest resources or work into helping people in tangible, practical ways, this glorifies Aje Shaluga.

Friday, August 4, 2023

ORISA and the meaning of their names

ORISA and the meaning of their names

Olodumare (the Owner of the Womb of Creation)

Esu (the Divine Messenger)

Ori (my inner consciousness)

Odu (the Mysterious Hidden Power)

Orunmila (the Spirit of Destiny)

Ogun (the Path Opener and Cultivator)

Obatala (the King of the White Cloth)

Olokun (the Unlimited Ocean)

Oshun (the Honey of Life)

Oya (the Wind and Storm)

Shango (the Thunder and Lightening)

Yemonja (the River of Life)

Osanyin (the Medicinal Alchemist)

Osoosi (the Master of Intuitive Detection)

Ibeji (the Twins of Manifestation)
Few list of ORISA and Characteristics

Few list of ORISA and Characteristics

Orunmila - spirit of wisdom, divination, destiny, and foresight

Ori - personification of one's spiritual intuition and destiny

Àwọn òrìṣà ọkùnrin (male orishas)

Aganjú - orisha that was a warrior king, walked with a sword as a staff, and is associated with fire. He is not associated with volcanoes in Yorùbáland in West Africa, contrary to what is believed in Cuban-style practice of orisa.

Agemo - the chameleon servant of the supreme god Olorun.

Ọbalúayé - orisha of the Earth and strongly associated with infectious disease and healing

Erinlẹ̀ - an elephant hunter and physician to the gods

Èṣù - Èṣù is the orisha of crossroads, duality, beginnings and balance

Ibeji - twin orisha of vitality and youth
Lógunẹ̀dẹ - a warrior and hunter

Ọbàtálá - creator of human bodies; orisha of light, spiritual purity, and moral uprightness

Odùduwà - progenitor orisha of the Yorubas

Ògún - orisha who presides over iron, fire, hunting, agriculture and war

Okó - a hunter and farmer
Osanyin - orisha of the forest, herbs and medicine

Oṣùmàrè - divine rainbow serpent associated with creation and procreation

Ọ̀ṣọ́ọ̀sì - orisha of the hunt, forest, strategy and of the knowledge

Ṣàngó - orisha of the thunders and lightnings

Akògún - a warrior and hunter, wear straw
Àwọn òrìṣà Obinrin (Female Orishas)

Ajé - orisha of wealth

Ayao - orisha of air

Yewa - orisha of the Yewa River . Also associated with cemeteries, dreams, virginity, clarity and magic as well as the patron deity over abused or abandoned children and the initiator of change. She is Oya’s younger sister and brings the souls of the dead to her.

Nàná Bùkùú - orisha of the river and of the earth

Ọbà - first wife of Ṣàngó and orisha of domesticity and marriage

Ọtìn - orisha of the river Otín , she is hunter and wife of Erinlẹ̀

Olókun - orisha of the seas

Ọ̀ṣun - orisha who presides over love, intimacy, beauty, wealth, diplomacy and of the Ọ̀ṣun river

Ọya - orisha of the Niger River; associated with wind, lightning, fertility, fire, and magic. Oya is thought to be the offspring of the prehistoric god Obatala and his wife Yemoja. Oya is linked to acts of creation and fertility, perhaps in acknowledgment of the vital role that water plays in the survival of plants, animals, and people. In addition to taking the essential herbs indicated by the Babalawo, women who seek to become pregnant could also be instructed to offer food and beverages as sacrifices to Oya on a riverbank.

Yemọja - a mother goddess ; patron deity of women and of the
Ogun river

Yemowo - wife of Ọbàtálá and of the water. Said to be the original form of most female orishas i.e. Yemoja, Oshun, Yewa, etc.



Olarosa (? Alarense , helper) is the tutelary deity of Houses. 

He is represented as armed with a stick or sword, and his image is found in almost every household guarding the entrance. 

His office is to drive away sorcerers and evil spirits, and to keep Elegba from entering the house.



Aroni is the Forest-god, and, like the last, has a knowledge of medicine, though the cure of disease is not his special function. 

The name means "One having a withered limb," and Aroni is always represented as of human shape but with only one leg, the head of a dog, and a dog's tail.

Aroni seizes and devours those who meet him in the forest and attempt to run away when they see him; but if a man faces him boldly and shows no sign 'of fear, he leads him to his dwelling in the fastnesses of the forest, and keeps him there for two or three months, during which time he teaches him the secrets of the plants and their medicinal properties. 

When the pupil has no more to learn Aroni dismisses him, giving him a hair from his tail to prove to the incredulous that he has really been initiated.

An eddy of wind, rushing through the forest and swirling up the dead leaves, is considered a manifestation of Aroni.



Aje Shaluga is the god of Wealth, and confers riches on his worshippers. 

The name appears to mean either "the gainer who makes to recur," or "the sorcerer who makes to recur." (Aje , sorcerer; aje, earner, or gainer, and shalu , to recur.) His emblem is a large cowry.

 One proverb says, "Aje Shaluga often passes by the first caravan as it comes to the market, and loads the last with benefits;" and another, "He who while walking finds a cowry is favoured by Aje Shaluga." 

The large cowry, emblematic of Aje Shaluga, has no value as. a medium of exchange, the small white cowries being alone used for that purpose. 

He is the patron of dyes and of colours generally. He came from the body of Yemaja.



Olosa (oni-osa , owner of the laaoon) is the goddess of the Lagos Lagoon, and the principal wife of her brother Olokun, the sea-god. 

Like her husband she is long-haired. She sprang from the body of Yemaja.

Olosa supplies her votaries with fish, and there are several temples dedicated to her along the shores of the lagoon, where offerings of fowls and sheep are made to her to render her propitious. 

When the lagoon is swollen by rain and overflows its banks she is angry, and if the inundation be serious a human victim is offered to her-, to induce her to return within her proper limits.

Crocodiles are Olosa's messengers, and may not be molested. They are supposed to bear to the goddess the offerings which the faithful deposit on the shores of the lagoon or throw into the sedge. 

Some crocodiles, selected by the priests on account of certain marks borne by them, are treated with great veneration; and have rude sheds, thatched with palm leaves, erected for their accommodation near the water's edge. 

Food is regagularly supplied to these reptiles every fifth day, or festival, and many of them become sufficiently tame to come for the offering as soon as they see or hear the worshippers gathering on the bank.
Orisa Shigidi

Orisa Shigidi


Shigidi, or Shugudu, is deified nightmare. 

The name appears to mean "something short and bulky," and the god, or demon, is represented by a broad and short head, made of clay, or, more commonly, by a thick, blunted cone of clay, which is ornamented with cowries, and is no doubt emblematic of the head.

Shigidi is an evil god, and enables man to gratify his hate in secret and without risk to himself. 

When a man wishes to revenge himself upon another he, offers a sacrifice to Shigidi, who thereupon proceeds at night to the house of the person indicated and kills him. 

His mode of procedure is to squat upon the breast of his victim and "press out his breath;" but it often happens that the tutelary deity of the sufferer comes to the rescue and wakes him, uponwhich Sbigidi leaps off, falls upon the earthen floor, and disappears, for he only has power over man dur ing sleep. 

This superstition still lingers among the negroes of the Bahamas of Yoruba descent, who talk of being "hagged," and believe that nightmare is caused by a demon that crouches upon the breast of the sleeper. 

The word nightmare is itself a survival from a similar belief once held by ourselves, mare being the Anglo-Saxon mære, elf or goblin.

The person -who employs Shigidi, and sends him out to kill, must remain awake till the god returns, for if he were to fall asleep Shigidi would at that moment turn back, and the mission would fail. 

Shigidi either travels on the wind, or raises a wind to waft him along; on this point opinions differ. 

The first symptom of being attacked by Shigidi, is a feeling of heat and oppression at the pit of the stomach, "like hot, boiled rice," said a native. If a man experiences this when he is falling asleep, it behoves him to get up at once and seek the protection of the god he usually serves.

Houses and enclosed yards can be placed under the guardianship of Shigidi. In order to do this a hole is dug in the earth and a fowl, sheep, or, in exceptional cases, a human victim is slaughtered, so that the blood drains into the hole, and is then buried. 

A short, conical mound of red earth is next built over the spot, and an earthen saucer placed on the summit to receive occasional sacrifices. 

When a site has thus been placed under the protection of Shigidi, he kills, in his typical manner, those who injure the buildings, or who trespass there with bad intentions.
Orisa AJA (wild vine)

Orisa AJA (wild vine)

Aja, whose name appears to mean a wild vine, is a deity somewhat similar to Aroni. 

Like Aroni, she carries off persons who meet her into the depths of the forest, and teaches them the medicinal properties of plants; but she never harms anyone. 

Aja is of human shape, but very diminutive, she being only from one to two feet high. 

The aja vine is used by women to cure enflamed breasts.
Orisa Oshumare

Orisa Oshumare

Oshumare is the Rainbow-god, the Great Snake of the Underneath, who comes up at times above the edge of the earth to drink water from the sky. 

The name is compounded of shu , to gather in dark clouds, to become gloomy, and the word mare , or maye , which occurs in one of the epithets of Olorun, and the meaning of which is uncertain. 

This god is also common to the Ewe-tribes, under the name of Anyiewo, and has been described in "The Ewe-Speaking People of the Slave Coast of West Africa." 

A variety of the python, called by the Yorubas ere , is the messenger of the rainbow-god, and is sacred to him.
Orisa Oke (Mountains)

Orisa Oke (Mountains)

Oke, mountain, or hill, is the god of Mountains, and is worshipped by those who live in mountainous or rocky country. 

If neglected, he is apt to roll down huge masses of rock upon the habitations of those who have been forgetful of his wants, or to sweep them away by a landslip. 

When any great mishap of this nature occurs, a human victim is offered up to turn away his anger. 

The falling of boulders or detached pieces of rock is always considered the handiwork of Oke and a sign that something is required. 

The emblem of Oke is a stone or fragment of rock. He is one of those who sprang from Yemaja.

At Abeokuta there is a rocky cavern in which Oke is worshipped. 

It is popularly believed by the other tribes that the Egbas, when defeated in war, can retire into this cavern, which then hermetically seats itself till the danger is past.
Orisa Olori merin

Orisa Olori merin

Olori-merin, possessor of four heads, is another god whose worship is nearly, if not quite, obsolete. 

He was the tutelary deity of towns, and was represented by a hillock, or, if no hillock existed within the precincts of the town, by an artificial mound.

Sacrifice was made to Olori-merin every three months, or four times a year, and always consisted of a new-born child not more than three or four days' old. 

The child's throat was cut by a priest, and the blood, caught in a calabash or earthen vessel, was placed on the summit of the mound, after which the flesh was sliced up into small pieces and buried in the mound. 

During this dreadful scene the mother had to be present. This sacrifice was called Ejodun (Eje-odun), "The season of blood."

Olori-merin had, as his name betokens, four heads, with which he watched the four points of the compass from the top of his mound, and it was believed that no war or pestilence could attack a town under his protection.

 He had the legs and feet of a goat. Sometimes, at -night, he appeared in the shape of a venomous serpent.

Monday, July 31, 2023




Sàngó oníbọn ọ̀run
Olúbámbí arígba ota ségun
Afìrì wọ̀wọ̀ òjò sẹ́tẹ̀ ọlọ̀tẹ̀
Ààrá wàá
Ààrá wòó
Ààrá wàwàǹwówó
Ọ̀làgiri kàkàkà figba ẹdun bọ̀
Akọ ológbò tí wẹ̀wù òdòdó
Ají fẹ̀jẹ̀ àgbò bójú
Aránmọlógun bọ́mọ lọ

Ajágbe másebi kótó pasebi
Olóògùn ìkìyà
Olóògùn ìlàyà
Éégún tó ń yọná lénu
Sàngó olówó ẹyọ
Ẹkùn ọkọ Ọya
Ààrá bọwọ́ ìjà lálá
Iná gorí ilé fẹjú
Ikú tíí pani t'ẹni kan kìí ké
Afosé yọni lójú
Afẹdùn yọ̀fun
Afèéfín seni ní pẹlẹ
Afiná fọhùn bí o sọrọ.

Sángó, the owner of the  gun in Heaven 
Olúbámbi, who possesses two hundred stones with which he conquers  enemies 
He who uses minor rain to destroy the rebels 
The thunder that sounds "wáá!" 
The thunder that sounds "wóó!" 
The thunder that sounds "wáwáhwówó!"

He who cracks wall 
He who splits wall 
He who splits wall and  sends in two hundred  stones 
The male cat that  wears red cloth 
He who uses ram's  blood to wash his face  early in the morning 
He who sends one to  the war without leaving  the person alone

He who shouts at the  bad person before  killing him 
The owner of the charm that makes one extraordinarily  courageous 
The owner of the charm that imposes fear on people 
The owner of the charm that is used to  control people 
The masquerader that  spits fire

Sángó, the  owner of cowries 
Leopard, the husband of Oya 
The thunder with long  hands of fight 
The fire that spread on  the roof 
The death that kills one  where nobody dares to  weep 
He who uses his axe to  remove eyes 
He who uses his stone to remove intestine

He who speaks with fire.

Reference: FÁYẸMÍ FÁTÚNDÉ FÁKÁYỌ̀DÉ, IWÚRE, Efficacious Prayer to Olódùmarè, The Supreme Force.

Wednesday, July 12, 2023





"'Òfúnni ládìẹ sìn, gba odidi ẹran pajẹ lọ́wọ́ ẹni làá pe Èṣù, Ògún, Ọbalúayé...'"

The phrase "When the Orisas give you a single blessing, they ask for many in returns" is a perspective often adopted by foreign religionists to criticize or condemn the blessings bestowed by the Orisas. It’s as well to let you run to their foreign gods.

However, it is important to understand that this view stems from a lack of understanding or unfamiliarity with the beliefs and practices surrounding the Orisas.

Ẹni tí yó báni lórin jẹ́, ìgbèkùgbè ni yó gbèé... One who would tarnish one's image always criticizes one in a negative way.

The Orisas are revered as powerful spiritual entities that possess various qualities and govern different aspects of life, such as nature, fertility, love, wisdom, and justice. Devotees believe that by connecting with and appeasing the Orisas, they can receive blessings and favors in their lives.

Contrary to the notion that the Orisas' blessings come with many demands or repercussions, the Oniseses believe that the blessings bestowed by the Orisas are everlasting and come without negative consequences.

The blessings are seen as divine gifts and are perceived as a form of divine love and benevolence. They are not meant to be transactional or contingent upon specific obligations.

Although, the concept of reciprocity is significant in the Yoruba religion.

Which is as well a norm in every religious belief. It is believed that when one receives a blessing from the Orisas, they are expected to express their gratitude and reciprocate by leading a righteous and virtuous life.

 This does not imply that the blessings are conditional or that there will be severe consequences for not reciprocating. Instead, it is seen as an opportunity to align oneself with the divine order and to contribute positively to the community and the world.

The blessings from the Orisas are long lasting. Don’t believe their lies, they only say "When the Orisas give you a single blessing, they ask for many in returns" to let you stay away from the Orisas. It's as well  to delay  your healings. 

A lot of you pray everyday to their foreign gods on a problem that just a single Kolanut, Bitter Kola or single Ẹbọ can solve. It’s high time to change their negative sayings or beliefs about the Orisas!

The more you believe the saying, the more you prolong your healings."

Sunday, July 9, 2023



Ojubo Bayanni is also called ORISA Dada.

Those who are born with deadlock from births are sons and daughters of this ORISA. 

According to the priestess of Bayanni, those born with hair automatically as dreads are devotees of Bayanni.

They have their special oriki, symbols and taboo. 

We would discuss it more as time goes on

Friday, June 16, 2023

How does ORISA came into existence

How does ORISA came into existence

How does ORISA come into existence 

The Orisa are the emissaries of ÒLÓDÙMÁRÉ. 

They were sent to earth to teach us how to live our life, they bless us with knowledge, wisdom and understanding. 

The Orisa were created by ÒLÓDÙMÁRÉ. 

In Yoruba Cosmology and In IFA, we were told that ÒLÓDÙMÁRÉ give the task of creation to OBATALA. I already post a lot about Obatala on this blog

Yoruba knowledge of creation is different from what your Bible tells you. 

After creation, ÒLÓDÙMÁRÉ sent IRUMOLE to teach us what we need to know. The difference between IRUMOLE and ÔRISÂ has already been talked. 

How do you think Man have the knowledge of herbs, science etc. It's because the Orisa taught us. 

Asking a question on how Orisa came into existence is therefore an insult.