Sunday, June 11, 2023

Oriki Oyá

Oriki Oyá

Oriki Oyá


Oya òòsà tí í roko ré léyin. 

Oya ní í tárúgbó se lóge. 

Obìrin gbandikan, 

Eégún a san dórí. 


Oya ni mó máa bo. 

Pará Ogun bí e n palé. 


Irú Oya ò sí lórun, 

Iyàwó orí ògún. 


Oya kan, Sàngó kan. 


A tó ó kàn bí òkè. 


A málejò yíká ile. 

Baálé dí méji, ara ò rò kan. 


Onínúolá, oko o! 


Oya a rìn léji. 


Olùwaà mi èjè níyi Ogun. 




Oya òrírì! 


A-wo ni fírí, bí enì tí ò rí ni. 

A-sòwò kéékéèké gbowó è ní kisi. 

Oya a rinà bora bí aso. 

Ina ma ní égún o, 

Ina tí njo ní laí towo bo' ná. 

Oya òwàrà, bíi' ná jóko láàró. 

A fijà dófirì, niwáju jagunjagun. 

Oya alágbára inu aféfé. 

Oloju ojo, a ri won dé òguluntù. 

Oya bí àkúfó ikókò tí nró kókó-kókó. 

Oya lé babaláwo kò dúrò kó' fá. 




Oya rorò! 

A rìn dengbere nínú aféfé. 

Oya, a tún orí eni tí kò sunwon se. 

A so ibànújé dire. 

Alágbára obìrin òòsà. 

Màá bá o sepò. 

Odó awuwo lóhùn, bí ààrá. 

Oya órirí a wúwo má se wa. 

Oya má se ba tèmi je, 

Oya, òrìsà to n gbà ní lówó isé. 

Oya oláà re lèmí n je ò, 

Olá tí kékeré awó je tó fi mó gbódú. 

Awa kò lóhun méji bí
ORISA AJE (meaning according to Yoruba cosmology)

ORISA AJE (meaning according to Yoruba cosmology)

In Yoruba culture and spirituality Orisa Aje is known as female offspring of Olokun . 

Hence Orisa Aje is been refer to as Aje Olokun , better put in Ifa spiritual parlance Aje Olokun Seni Ade.



It is believe in Yoruba spirituality that Orisa Aje is the spiritual energy that is in charge and control of creation and maintenance of wealth . 



It is deemed to be the spiritual energy and force in charge of trade , commerce , finance and other economic and financial related activities .



 It is believed that the spiritual energy of Orisa Aje is feminine . As a result of the important of the nature of this Orisa energy . 


From time immemorial people have always try to create nexus between them and Orisa Aje to be able to live a life free from financial stress .
Different herbs for taking care of Children

Different herbs for taking care of Children

L’óde òní, ayé ti d’ayé òyìnbó; Òpòlopò 

àwon ìdíwó tí ènìyàn ń ní ní ayé àtijó ti rora ńkásè ní’lè díèdíè. Ìdí èyí síì ni wípé ilé ìwòsán wà káàkiri Ilè wa. 



Kí á tó rìn ogójì ìbùsò sí ibikíbi ní Ilè káàrò, ò jíire yìí, a ní láti kan Ilé ìwòsán kan. Òpòlopò àrà ni àwon onísègùn sí lè dà pèlú egbòogi won.



Nítorí Ìdí èyí, ó dàbí eni wípé a ti ńgbàgbé díèdíè bí a ti ńse ìtójú àwon omodé wa kí àwon onísègùn òyìnbó wònyí tó dé Ilè wa.



Ní ayé àtijó, omodé sòro láti tójú lópòlopò. Òpòlopò àwon oògùn òyìnbó tí ó wà l’óde òní, kò sí ní ayé àtijó rárá. 



Àwon oògùn tí nwón ńlò ní ayé àtijó náà ni àgbo. Orísirísi àgbo ni ó sì wà.



Àgbo Wóbó : Nígbà tí ikùn omo bá bèrè sí se wóbówóbó, tí ó sì ń pa’riwo súnrúnrúnrún, nwón yóò mò wípé àgbo wóbó ni nwón yóò tó fún omo. 


Tí nwón bá sì tì tó èyí lóotó, omodé yóò yàgbé wórówóró, ara rè yóò sì dá.


Àgbo Jèdíjèdí: Nígbà tí omodé bá fé yàgbé, dípò kí ó rora yàgbé, tí Ìdí rè bá bèrè sí pariwo pèrèpèrè, tí ìgbé kò sì wá, nwón yóò ti mò wípé jèdí ńyo omo lénu nìyen. 



Tí nwón bá sì ti tó àgbo rè fún omo, ara rè yóò tún yá gágá.


Àgbo Joríjorí: Tí a bá wòó orí omo mìíràn, ní se ni yóò là sí méjì gbàràgàdà, tí gbogbo isan tí ó wà níbè yóò sì Hàn pérépéré. Nígbà mìíràn, àwùjè omo náà yóò la enu sílè kekeje, yóò sì máa mí gulegule. Bí irú èyí bá selè, a máa ńrò pé joríjorí mbá omo jà. Tí nwón bá sì tó àgbo fún omo ara omo yóò bère sí dá díèdíè.




Àgbo Gìrì: Gìrì yìí jé okàn ní’nú u àwon àìsàn tí ó ń lu omo pa láì rò tèlè. Látí kékeré ni nwon yóò ti bèrè sí fún omo ní Àgbo yìí, dípò kí ara omo síì le kankankan ń sé ni ara rè yóò rò gbèjègbèjè. Kò sí bí àìlera náà ti le pò tó, gìrì Kò ní wò ó.




Àgbo Ehín : Láti ìgbà tí omo bá ti pé omo osù méjì tàbí méta ni won yóò ti bèrè sí fún un ní àgbo ehín. Bí wón ti ńse Àgbo yìí, béè náà ni nwon yíò máa se ose rè. Tí nwón bá lo èyí dáradára, omo Kò ní ní wàhálà kankan nípa pé à ń hu ehín. 



Àwon Yorùbá gbàgbó wípé ehín ìsàlè ni ó dára kí omó kókó mú jáde. Tí nwón bá ti rí wípé omó fé tètè mú eyín òkè jáde sáájú ti ìsàlè, orísirísi òògùn ni nwon yóò kó tí í kí ó le pa eleyi sori. Ìdí rè ni wípé nwón gbàgbó pé bí omo bá lo fi ehín èléèyí jáde sáájú, omo náà yóò sàmúdí lópòlopò nípa mímú ehìn náà síta.




 Sùgbón tí omó bá bèrè nípa fífi ehín ìsàlè jáde, àlàáfíà gbáà ni.
Ó férè jé gbogbo àìsàn tí ó ńse omodé ni à ńtó àgbo fún, à ńtó fún ibà, à ńtó fún ikó, à ńto fún inú kíkún, à ntó fún ìgbé gbuuru. 



Nígbà tí omó bá ti ńtó omo odún márùn ún tàbí méfà, omo tí ńgbónrà nìyen, kò sí wípé à ń ró o l’ágbo lójoojúmó mó. Okùnrin tàbí Obìnrin sí ti dé nìyen…
Oriki Ogbomoso, Oriki ilu Ogbomoso

Oriki Ogbomoso, Oriki ilu Ogbomoso

ORIKI OGBOMOSO



Ogbomoso omo ajilete nbi won gbe n jeka ki won oto muko yangan


ogbomoso afogbo ja bi esu odara. 

Ngba ogbomoso ba se o n ti o se tan
Bo logbon inu osebi ere ni omo ajileten ba olu ware se ni. 


Ogun o jaja ki o kogbomoso ri e de inu oko esinmin


Ogbomoso Ajilete si ogo re l'a fe korin,

 Iwo t'a te s'arin odan, Okan ninu ilu Akin



Ibaruba niwon eledin ese, omo ode bare eti oya


Oun ni baba to se gbogbo won le patapata porogodo


Kekere asa omo ajuuju bala


Agbalagba asa omo ajuuju bala


Kekere ladaba subu tawon ti n je laarin ota
Oloumi kekke lo ti n soko won nile


Kekere lo ti n soko won lóki


Kekere lojo ti n soko won lona iju
HOW WILL ÌFA INITIATION CHANGE MY LIFE

HOW WILL ÌFA INITIATION CHANGE MY LIFE

HOW WILL ÌFA INITIATION CHANGE MY LIFE —


Inititation helps to reinforce balanced transformation towards us being in alignment with our destiny. 



Initiation helps to realign our Ori and head with our true destiny and purpose. 


To those who are devoteed to the teachings of Ifa, they understand that initiation is a normal part of the experience. 



One may need initiation, to obtain the spiritual support needed to reach their potential in life, One may need initiation to open that part of the Ori (head) that will unlock the individuals hidden talent and skills, one may need initiations to overcome health challenges and
attacks by spiritual and physical enemies. Whatever the case maybe. 



Initiation is a spiritual awakening of the inner head (ori inu). In its physical representation, the Ori experinces many blessings such as. Awarness, a since of direction in life, protection, happiness, patience, and humility...



   It is advisable for families to support there children to be intiated it could save there life and ensure longevity and good health.  It can prevent issues that do not have to be experienced. 



If children are intiaited from a young age this helps to guide them to their right path in life. They will have a better chance to overcome difficulties and prevent all negative influences from impacting their life. 


         Ìfa is the way to life and comfort with great happiness and prosperity......
Oriki ILu ilaro, oriki omo ilaro

Oriki ILu ilaro, oriki omo ilaro

ORIKI ILARO
ORIKI ILARO


Eji ogogo omo iku lodo toti deri'lewa


Omo adiye sun won sebi kuku loku, kiwon 

to lotatan adiye dide oyan fanda


Ilaro omo erin lonibu omo efon lo nona


Omo pakan lakan leyin jijo awo ni gbori ile 

omo ina tin jo geregere lori omi


Ilaro omo aran o sunwon e ko nigbale omo 

oku eko omo ijagudu akara


Ogogo omo e ba oro omo ina esan ogbo jinijinji ama jo’le gerege


Ogogo tin yini lokun lapa omo oku dudu ti koya kunran


Omo kulodo to tideri’lewa omo kinikan o joye lesa, tobawa joye lesa nko ilesanmi lasan loba yin muwon je.



Ogogo lomo agbele jebu, omo yiyo lanyo nile baba tobiyin lomo


Ilaro omo ku la ngberi omo kulodo ao ki wan kuloko tan won di apon


Otojo kotojo tomo kulodo nbo lati oko egan loba pade omi sonte, egbon mu 

aburo na mu gbogbo eni tomu sonte lomu rogbo dan
Importance of IFA initiation

Importance of IFA initiation

IMPORTANT OF ÌFA INITIATION TO HUMANITY 

 —- What Is  Ìfa Initiation?
This is a rites of passage into a group or secret society with ritual. Intiation is a major life changing step for an individual  to take in the traditional system of Ìfa..


 
Through Ifá Initiation ( Itefa ) we will know the Odu that gives birth to us on earth and through "its orientations, sacrifices, medicines, taboo, behaviours etc. That we must put into practice" and in this way we will give a turn in positive sense to our life.

Itefa is about becoming a changed person both in character and wisdom. Lack of positive character transformation after the initiation process on the part of the initiate who has undergone Itefa is deemed to be a character transformation failure.
 


After Ifá initiation Odu Ifá teaches us that an initiate should re-initiate him/herself by cultivating good habits; he or she should try to seek knowledge, be more prudent and thoughtful than ever. 



  Ifá initiation is meant to bring comfort to the initiate, not hardship, so an Ifá initiate must learn how to avoid all taboo and social vices. That is when the initiate can be said to have a spiritual rebirth or as re-initiate himself or herself in terms of character and values.


Allows one to discover one’s real identity e.g you will know your taboo, what is compatible with your destiny, what colours or food is not good for your star, the kind of women or man suitable for marriage etc.


 Having your personal Ifá provides spiritual guidance and protection.IFA initiation gives the initiate the spiritual blueprint of his life. For example, it allows them to ascertain compatible profession or career for them, it given them ability to know how the future will look like, it serve as guiding compass on how to achieve their goal in life.​ 


Ifá may demand during divination that some people be initiated to get through difficulties within their life. This is why regular divination is important. It brings direct connection to Orunmila and Olodumare, It serves as a compass to steer through the ocean called life. It reveals to us the importance of our taboo (eewo) a contract we made with heaven that we will not break certain oaths that can cause harm to ourselves,community and environment.



Initiation is a step towards coming into yourself, understanding your purpose in life.

—- 
Oriki ORISA OSUN / Ọ̀ṢUN CONSECRATION  (oriki OSUN / Oshun / Oshun)

Oriki ORISA OSUN / Ọ̀ṢUN CONSECRATION (oriki OSUN / Oshun / Oshun)

Ọ̀ṢUN CONSECRATION 

ORÍKÌ Ọ̀ṢUN


Ọ̀ṣun is the Yoruba Orisa of love, intimacy, beauty, fertility, and wealth. She is compassionate and sensuous in nature, and she uses her water-element energy for healing and nurturing. 


She is the Òrìṣà who presides over the divinity of the Ọ̀ṣun river.



Ọ̀ṣun ṣéǹgẹ̀ṣẹ́ olóòyà iyùn!

Arẹwà obìnrin, alágbo l'ódò

A'wẹ'dẹ'wẹ'mò, af'idẹ-rẹ'mọ

Apẹ́níbú-ṣọlá, apẹ́lódò-ṣ'ọrọ̀ ọmọ




Ọ̀ṣun abú'ra Olú

Òwa'yanrìn'wa'yanrìn ko'wósí!

Ọ̀ṣun oníkìí, ẹni idẹ kìí sún

Òyéye-n'ímọ̀, amọ-awo-má-rò

Omi-amọ̀ọ́-rìn, omi a-mọ̀ọ́ sun

Obìnrin gb'ọ̀nà, ọkùnrin ń sá

Ọ̀gbàdàgbàdà l'ọ́yàn


Gbàdàmùgbádámú obìnrin kò ṣe é gbámú!


Oore Yèyé Ọ̀ṣun!

Látójokú, Yèyé ọ̀pọ̀

Ìyá ab'óbìrin gb'àtọ̀, Ládékojú ab'ọ́kùnrin gb'ase

Ìyá tí kò l'éegun tí kò l'ẹ́jẹ̀

Ladekoju ebora tí ń gbé nù omi

Elétíi gb'áròyé, ọ̀gbàgbà tí ń gb'ọmọ rẹ̀ l'ọ́jọ́ ìjà!



Yèyé mi ọl'ọ́wọ́ aró

Yèyé mi ẹlẹ́sẹ̀ osùn

Yèyé mi a'jímọ́-roro

Yèyé mi a'bímọ má yànkú

Yèyé mi aláàgbo àwẹ̀yè

Aríbáni-gbọ́-nípa-t'ọmọ!

Oore Yèyé gbà mí, ẹni a ní ní ń gba ni!



Omi oooo!
Ọta oooo!

Ẹri oooo!

Ẹdan oooo!

Ẹ k'óre Yèyé Ọ̀ṣun oooooo!


Ọ̀ṣun mà ń bọ̀ o - Yàgò lọ́nà o


Oore Yèyé mà ń bọ̀ o - Yàgò lọ́nà o



Saturday, June 10, 2023

ORIKI OBATALA (obatala's praise Poem)

ORIKI OBATALA (obatala's praise Poem)

ORIKI OBATALA (ORISA NLA)


Baala o
Oro oo r’ Elu 
Igbin gbomo la 
Igbin omo akoro 
Otu koko Ala f‘ omo tore 
Osun sile f’oje tikun 
Onile ji, Oje o ji 
Ogbagba ti f’ owo ala gbale 
Irin kobokobo a fi n bowu 



O gbaa giri danu lowo osika 
O fo osika loju afota 
O le odale kanu owu bara bara 
Awoni pepe bi enirini 
Alapata okunrin asa eran mo egun 
A je eku bi onirin 
O je eja bi igere 
Akorin mu otin 
Ayena j’ obi 
Afun ni mo towo eni 
O fun nini, gba fun aini 
O so enikan di igba eni 
Alase Oba afase soro 



Ibante funfun 
Sokoto funfun 
O l’ epo nile je ila funfun 
Onile oju opo 
Eleta iranje 
Alade sese efun 

What they will not tell you after IFA initiation

What they will not tell you after IFA initiation

What they will not tell you after IFA initiation 


What am about to write is just the truth and no way around it but the truth, am a spiritual traveler of IFA and I bring stories from beyond this realm to you, to speak of the ORISA and their greatness to mankind. 

After you have been taken to IGBODU and has been initiated into IFA corpus / IFA religion , from that moment onward you are now an IFA student. 

ÒLÓDÙMÁRÉ and all the ORISA would say down and have a meeting in what to do with you, after the meeting an ÔRISÂ would be assigned to you. 

This ORISA that us assigned to you would best fits your star, your nature, your way of Life, your principles and everything about you. 

This ORISA would your your spiritual mentor, to guide you, to protect you, to nurture you till you grow old and die. There is no expiration to this mentorship unless you go against their rules and guidelines, it is only when you go against their rules that they would fold their hands and be looking at you. 

You can't know more than you already know neither can you grown higher spiritually than where you are if you offend your ORISA mentor. 

Many people have offendes their mentor because of prides, they have refused to listen and their mentor have refused to teach me. They even refused to apologize and make amends. This is very Bad. Hence this is why some IFA priest are more powerful than the other, this is why some IFA students are more knowledgeable than other. 

Apart from giving you a mentor, IFA and other ORISA would give you a spiritual gift. This gift is for you alone and they would help you to develop it. 

Some people are given the gift if wisdom, some are giving the gifts of the knowledge of herbs, some are giving the gift if vision, some are giving the gift of healing, some are giving the gift of being a IFA priest, and so on and so forth. 

But our problems is that after being initiated into IFA, we don't want to listen to what next .

We don't really care about our spiritual welfare. 

Many people rushed into being a IFA priest when it is not their calling. 

I am a speaker and a story writer for the ORISA and I believe this is my calling. 

What is your calling? 

Don't forget to memorize this website, www.orisa.com.ng for stories of the ORISA.