Orisa in Cancer Zodiac

The fourth house of the Zodiac is ruled by Cancer and deals with issues surrounding the home life.

 Cancer is known for being maternal, protective, nurturing, and instinctive. 

These qualities are shared by the Orisha Yemoja, the goddess of the ocean and mother of all the Orisha.

 She is the patron spirit of women, especially pregnant women. 

Her name is a contraction of the Yoruba words “Yeye omo eja” which means “Mother whose children are like fish”. 

This represents the vastness of her motherhood. 

Her ebb and flow of the ocean tides are a result of the moon, the fourth house’s ruling “planet”.

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Orisa in Gemini Zodiac

The third house is ruled by the cosmic twins Ibeji, the Orisha equivalent of Gemini.

 This house deals with communication and the way you think and operate mentally.

 An emphasis is put on siblings within this house, properly represented by the twins along with short journeys and writings. Ibeji also represents duality and balance; the yin and the yang found within all life. 

Though presented as twins, Ibeji is actually one Orisha. The Yoruba people consider twins to be sacred. 

They believe them to be one soul inhabiting two bodies, linked together by destiny for life.

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Orisa in Taurus Zodiac

Taurus is the ruling sign of the second house, which is the house of possessions. 

This should not only be understood as material possessions but also as traits and characteristics that we value about ourselves. 

The ruling planet Venus is also the Roman goddess of love, whose Orisha equivalent is Oshun. 

Osun is the goddess of fresh water (opposite to the salty, ocean waters of Yemoja), sensuality, prosperity, love, and fertility.

 Oshun’s presented as an attractive young woman widely loved for providing protection and relief for the poor and the sick.

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Orisa in Aries Zodiac

The first house of the Zodiac is the home of the Ascendant. 

It symbolizes the acting self and how your personality appears to others. 

The ruling planet of this house is Mars, which is also the Roman God of war. 

This makes Ogun the warrior god of the Orisha an equivalent. Like Aries, Ogun possesses assertive and aggressive characteristics. 

He is the patron deity of soldiers, police officers, surgeons, and body builders. 

He’s also the patron of railroad workers, welders, or anyone employed to work with iron and steel.

 Like the blacksmith molding his creations to perfection, the first house deals with molding the inner and outward Self, realizing your highest potential.

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Oriki ORISA AJE OLKUN

Oriki ORISA AJE OloKun 

ÁJE OLOKUN ASỌ AGBA DÉWE

AJE OLOKUN ASỌ EWÉ DAGBA

OGUGU LÚSỌ

TI TẸRU TỌMỌ NFOJO JUMỌ WÁ KÍRÍ

AJÉ OLOKUN ASỌRỌ DÁYỌ

AJÉ ÍWỌ LÁ NJÍ KÍ, IWỌ LA NJI RÍ,

 ÍWỌ LÁ NJÍ KẸ́, IWỌ LÁÁ NJÍ PÉ

IWỌ LÁBỌMỌ TÍ NBORI AYÉ

IWỌ LÁ NMÚ SOKÚN, IWỌ LÁ NMÚ SEKÉ

IWỌ NI ANÍRỌPO , Ọ́BÁ TÍ NKO NA 

YANRÀN YANRÀN, YANRÀN 

ÁJÉ O, AGBA ORISA JẸ KÍN NI LỌWỌ

MÁ JẸ KI N NI Ẹ LỌRUN

AJE WA FILE MI SE IBU GBÉ OOOO (ÁMÌN)

Read about the symbols of Olokun here. 

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16 rules of IFA (IFA religious Rule)

1.You should not lie.

2.You should not perform initiation/ebo/divination without a complete knowledge, and given permission.

3. You should not mislead people with wrong information’s. Do not misrepresent yourself or your level.

4. You should not deceive people (financially or spiritually).

5. You should not claim any wisdom that you are not entitled to or embody.

6. You should humble yourselves and not be Egocentric. Do not be too wise. Do not be seeking for revenge or to always be in the right.

7. You should not be treacherous, secretly plotting, seeking advantage, or using what you believe to be an advantage you have wrongly over others.

8. You should take all Taboo(s) seriously. Do not seek to find loopholes, ways around your taboos or those of others.

9. You should not break Taboos. Taboos are not suggestions or superstitions nor are they free to be edited on your own. Taboos are given by Orisa and have their own rites performed for them. Respect the process.

10.You should always be trustworthy. Be loyal to your elders and guides in speech and deed.

11.You should not take a walking cane from a blind person.-Respect Obatala’s creations, and individuals with all forms of disabilities.

12. You should not take a cane from an Elderly-Respect Your Elders and Seniors in thoughts, actions, and speech.

13. You should not take an “Ogboni’s Wife / Husband” - Respect the Moral Laws.

14. You should not sleep with your friend’s Wife, Husband, or Spouse-Do not betray your friends or acquaintance.

15. You should not go behind and discuss secrets, do not gossip (whether true or untrue)- do not betray trusts given to you. Control yourself and let others be.

16. You should not disrespect, look or behave contemptuously towards a Babalawo/Olorisa, or your Oluwo(s). Do not seek to manipulate your elders, teachers, or anyone else through conduct, speech, or other means.

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Importance of ORISA beads

Orisa bead/necklace 

The Yoruba typically turn to a babalawo (diviner) when seeking advice or faced with an illness. 

The necklace for Ifa is 'the grand priest and custodian of the Ifa Oracle', i.e. the Orisha of wisdom, knowledge and divination) is used by babalawos to signify their importance in the community (almost comparable to kings and chiefs of a village) and also can been use for people's  protection after the consecration of this beads.

Beaded objects are usually reserved for royalty in Yorubaland, but the importance of babalawos in communicating with Orishas is underpinned by the possession of beaded items and powerful medicines are sewn into the miniature pouches on either end of the necklace to protect the babalawo  and everyone that wear it from witches and ensure his continued power. 

When the necklace is worn, the beaded 'medicine' pouches rest in the base of the babalawo's neck and also on his chest.

Beads manifest the beauty and magnificence of the orisas. 

In ancient Yorubaland, beads were considered a status symbol--a marker of power and economic well-being. 

Today beads continue to be highly valued for their specific relations with individual orishas And those bead have their own different name calling with their own orisa,.

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Odu IFA Okara okoro

II     II

 I     II

II      I

II      I

Okara  okoro, omi inu igbin o gbę;

Lo difa fun olooto Omi Ayé;

Okara  okoro, omi inu igbin o gbę;

Lo difa fun şikaşika Omi Ode Orun;

Otito bale o di omi;

Ika bale o di yangi.

Otito Olufę lo to ki a maa şe.

Olotito a ba otito rin;

Şikaşika a si ba ika wolę.

Otito gbe ni, o gbe ni ju ika lo.

Nitori, otito lo gbe Molę de 'Fę.

 Ęlaboru, Ęlaboye, Ęlaboşişè!

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54 Original list of OBA entitled to a crown In Yoruba Land

THE LIST OF 54 OBAS WHO ARE ENTITLED TO WEAR CROWNS IN YORUBALAND COMPILED IN 1931.

The 1931 list of the 54 Obas is re-produced exactly as published in the Nigerian Tribune of 6 April, 1987 as follows:

1.Ooni of Ife (The source).

2. Alaafin - Oyo.

3. Olowu - Abeokuta.

4. Oba Ado - Ado Bini.

5. Oore Otun - Otun Ekiti.

6. Orangun - Ila.

7. Awujale - Ode.

8. Apero - Ijero.

9. Olojudo - Ido Ogundaru.

10. Ilara - Ara.

11. Elekole - Ikole.

12. Owa - Ijesa.

13. Oloye - Oye

14. Alake - Abeokuta.

15. Ewi - Ado.

16. Alaaye - Efon.

17. Ologotun.

18. Akarigbo - Shagamu.

19. Oloyi Ife - Oyi Ife (Jebba).

20. Agura - Abeokuta.

21. Ogoga - Ikere.

22. Oshemowe - Ondo.

23. Oshile - Abeokuta.

24. Elemure - Emure.

25. Onigbajo - Igbajo.

26. Olowo Oko - Owo.

27. Olowo Ile - Owo.

28. Ewusi - Shagamu (Onimakun)

29. Onise - Ise.

30. Olojudo - Ido Efon.

31. Owa Idanre.

32. Alajogun - Ajase.

33. Oba Dada - Dahomey.

34. Onibara - Abeokuta.

35. Onire - Ire ti Oye.

36. Oloton - oton Koro.

37. Owa Igbara - Igbara

38. Olojudo - Ido Oshun.

39. Oniseri - Iseri.

40. Oloja Oke - Imesi I.

*41. Oloja Oke - Imesi II (Now Owa-Ooye of Okemesi).*

42. Ologere -Ogere.

43. Olo... - Obagun.

44. Elepe - Shagamu (Alupon).

45. Owalubo - Ubo.

46. Onilawe - Ilawe.

47. Onipokia - Ipokia.

48. Onitede - Tede.

49. Olohan - Ohan (Ara).

50. Alapa - Agbonda.

51. Oloba - Akure.

52. Oniro - Iro.

53. Olota - Otta.

54. Onitori - Itori.

In 1937, the first conference of all Obas of Yorubaland held at Oyo, The Ooni of Ife presided. In 1938, the second conference was held at Ife, the Ooni of Ife presided. In 1939, the conference was held in Ibadan, the Ooni of Ife presided.

In 1940, the conference of Yoruba Obas was held at Abeokuta, the Ooni of Ife presided. In 1941, the conference was held at Ijebu-Ode the Ooni of Ife presided.

In 1942, the conference was held at Benin City the Ooni of Ife presided.

 It was the custom at the conference for the Ooni of Ife to sit in the east and the other Obas on his right and left.

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ẸBỌ NÍÍ ṢẸGUN FÚN NI KÌN SE ÒÒGÙN LÁSÁN

ẸBỌ NÍÍ ṢẸGUN FÚN NI KÌN SE ÒÒGÙN LÁSÁN: IT IS SACRIFICE THAT SAVES NOT CHARMS.

The Babalawo and Iyalawo don't mainly depend on charms or magic. Ẹbọ is more sufficient and efficacious to solve their problems than charms or magic. Ẹbọ ni òògùn arúgbó.

Ifá ní:

Pàǹtí kò kọ ejo lẹsẹ awo Àláketú

Adifafun Àláketú Òkíèlè

Ìgbàtí ń f'omi ẹkun segbere ire

Ẹbọ ni Awo pé kí ó ṣe

Ó sì gbẹbọ lọpọlọpọ o rúbọ

Ẹ jẹ kí a rọ́jú kí a se Ifá

Awo kòní oògùn kan

Ẹ jẹ ká gbìyànjú sefa wò

Awo kòní oògùn kan.

TRANSLATION

Pàǹtí (waste) doesn't stop snakes from crawling, the Priest of Àláketú

Casted Ifá divination for Àláketú Òkíèlè

When he was lamenting of not having blessings

The Priests advised him to perform sacrifices

He performed the sacrifices

Let's painstakingly worship Ifá

The Priests don't have any other charm 

Let's try to do Ifá

The Priests don't have any other charm.

THE STORY

Àláketú Òkíèlè was lamenting of not rich and prosperous in life. He did different types of charms and magic to make everything work out fine for him.

All his  efforts to make himself rich  and prosperous was not fruitful. The charms were not working for him.

One day, Àláketú Òkíèlè went to consult Ifá. He could have breakthrough from poverty and become prosperous was why he consulted Ifa.

The Priests advised Àláketú Òkíèlè to perform sacrifices and be taking care of Ifá. He should perform sacrifices and make offering to Ifá regularly. 

Àláketú Òkíèlè performed all the sacrifices recommended for him.

After the sacrifice, he made offering to Ifá and became a devotee of Ifá. This was how Ifá open the door of blessing for him. Good things that he had been wanted to see for a very long time, he got them. Àláketú Òkíèlè became wealthy and prosperous.

Copyright : @AwoladeA

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