i-am-iya

[i-am-iya]

ORISHA OKO

An Orisha who represents the Earth and the work of agriculture and cultivating. Related strongly with Oggun and Olokun. He comes from the territory of Saki, west of Oyo. The arbiter of disputes, especially amongst women, considered judge of disputes amongst Orishas. He is who provides food to the world, as being the Earth.

The father of the land, knowing the secrets of farming and maintaining the harvest and crops fertile. He maintains the stability of life through his plantaion. He tends to the crops on a daily basis to ensure good harvest.

Ensuring the prosperity of harvests, messengers are the bees and Orisha Oko represents fertility and prosperity. Barren women come to him and he forms the trilogy with Oke and Oggue. He is responsible of the harvests, the rain, the inner fire capable of splittling land and animals.

He has two personalities of day and night. In the day, he is a pure and perfect man. At night, he disguises as Iku. He receieves the corpses which he gives to Yewa and Oya sent through Babalu Aye. His name comes from Yoruba Orisa Oko (Orisha of work).

Orisha Oko is not directly received to the head and he is done through Yemaya Oro Orisha Oko due to the curse of Ibu Agana. His numer is 7 and his colors are pink and sky blue. His feast day is March 22 or May 15. He is syncretized with San Isidro. His sacrifices are male goats, roosters, and pigeons. A strong and affecionate father, protecting the hard workers. Living in the backyard of the priests home.

Orisha Oko is a child of Obatala and Yembo. Husband of Olokun, also having relations with Yemaya who he convinced to receive the secret of the Yams and give to his son Chango. He speaks through Diloggun Eyeunlke(8), Eyioko(2), and Oddi(7).

MAFEREFUN ORISHA OKO!

Bendiciones 

The Divine Moon

[i-am-iya]

ORISHA OKO

An Orisha who represents the Earth and the work of agriculture and cultivating. Related strongly with Oggun and Olokun. He comes from the territory of Saki, west of Oyo. The arbiter of disputes, especially amongst women, considered judge of disputes amongst Orishas. He is who provides food to the world, as being the Earth.

The father of the land, knowing the secrets of farming and maintaining the harvest and crops fertile. He maintains the stability of life through his plantaion. He tends to the crops on a daily basis to ensure good harvest.

Ensuring the prosperity of harvests, messengers are the bees and Orisha Oko represents fertility and prosperity. Barren women come to him and he forms the trilogy with Oke and Oggue. He is responsible of the harvests, the rain, the inner fire capable of splittling land and animals.

He has two personalities of day and night. In the day, he is a pure and perfect man. At night, he disguises as Iku. He receieves the corpses which he gives to Yewa and Oya sent through Babalu Aye. His name comes from Yoruba Orisa Oko (Orisha of work).

Orisha Oko is not directly received to the head and he is done through Yemaya Oro Orisha Oko due to the curse of Ibu Agana. His numer is 7 and his colors are pink and sky blue. His feast day is March 22 or May 15. He is syncretized with San Isidro. His sacrifices are male goats, roosters, and pigeons. A strong and affecionate father, protecting the hard workers. Living in the backyard of the priests home.

Orisha Oko is a child of Obatala and Yembo. Husband of Olokun, also having relations with Yemaya who he convinced to receive the secret of the Yams and give to his son Chango. He speaks through Diloggun Eyeunlke(8), Eyioko(2), and Oddi(7).

MAFEREFUN ORISHA OKO!

Bendiciones 

The Divine Moon

[i-am-iya]

Orisha Oko Pogolotti

[i-am-iya]

ORISHA OKO

[Español:http://101.myyoruba.com/orisha-oko-2/?lang=es]

The father and the orisha of the land is Orisha Oko. He is the orisha that holds the secrets to farming and maintaining the harvest and crops fertile and alive. It is him that maintains the stability of life through his plantation of the fields. He tends to his crops on a daily basis making sure that the harvest and the land is up to par. Ogun made a contraption for him that he got the aide of 2 ox’s, that help him distribute the seeds so the crops can grow.

Orisha Oko is also the judge of the orisha. He dislikes arguments and is the first one to jump to any females defense when an argument is present. As the orisha of the crops and fertility, he is also petitioned when one is fertile and can not multiply. Whether it be a man or a woman, he is said to assist in those matters. He is the great fertilizer of the land. He lives in a terra cotta dish with the a man being pulled by 2 oxes. He has a teja (usually the corner terra cotta tile of a roof) that is painted in red and white with 2 coconuts. He also takes a staff that measures from the knee down. The 2 coconuts represent the scrotum of a male. It is said that Orisha Oko’s scrotum hanged down to the floor The teja is used as the male shaft, in which when performing his rituals, the animals ashe run down the teja fertilizing the earth.

Orisha Oko is also prayed to bring prosperity and good fortune and health to the one that is making the offering. It is said that us who takes from the earth, must give back to the earth. So offerings to the earth is done on a regular basis.

Orisha Oko is friend to Chango in which the thunder god gave him as a gift the color red and a thunderstone. Orisha Oko’s colors are pink and sky blue. His feast day is either March 22 or May 15. He is known to be similar as Saint Isidro. His number is 7 and due to the curse from Ibu Agana, his children are initiated through Yemaya. In which we call Yemaya oro Orisha Oko, His offerings are everything that come from the grounds. All crops that come from the ground is given to him His sacrifice is male goats, roosters and pigeons. He is strong and affectionate father. His protects everyone who are hard workers and especially harvest workers. Orisha Oko lives outside in the backyard of the priests house. It is there where one would plant vegetables and crops for him. With these same crops one can do ebbo and give back to the earth. When Orisha Oko eats, a whole is dug in the earth and all of the foods from the awan (ceremonial cleansing) is placed inside of the hole.

Source:101.myyoruba.com

[i-am-iya]

According to the Yoruba:

Real Iyaami Aje ( so called “witches”/ the elders of the night , more appropriate ) are born with extraordinary powers. Then there's “magicians” that claim to be Aje , but have no power unless they use things they have purchased or made to manipulate the spirits and etheric forces. Now that's something to think about. Aje are chosen by other Aje, and are born with the power of Aje. The Aje can attack and create without medicine, charms, spells, etc. Magicians and wizards use charms and magic to manifest power. A real Aje's method of power can come from :

Agogo Enu- Persistent talk,

Awopa Aje- Looking without blinking,

Ofo Aje nina- shooting a witchcraft arrow,

Igba Iwa- Sacred Calabash,

Ase- Vital forces,

Omusu Aje- the power of the Vagina.

Iyami means my mother in Yoruba. It is also a name tied to this group of powerful women and primordial mothers who represent pure raw energy/power.

The Iyaami’s symbols are the bird... but also bats. Birds can carry messages from heaven to earth and back. Bats are nocturnal and live in cave/wombs. They can see through the darkness and from different perspectives.. upside down.

The Iyaami Aje are also known as the “witches”.... due to lack of a better word in the English language.

The Aje of ancient times were the elder women who instilled divine justice... They were and still are feared because of this same function. Justice is not just in carrying it out, but also having the divine insight, through the spiritual eye, to perceive the truth about a person or situation. In this way they can identify corruption at its roots, but also have compassion because of the ability to see the source of the pain that caused the corruption.

Oriki:

Iyaami

I venerate thee

I kowtow to thee

I bow to thee

I remain your naughty son

I remain your loving husband

I remain your kind father

I remain your caring friend

I remain your soulmate of a partner

I remain your ever willing brother

You gave me the milk of life

I returned it with sperm to fertilize the seeds in your womb

Iya the salt of the universe

Yeye I venerate

you

The energies of creation and procreations reside with you

Honor to all Yeye

Honor to all women

Honor to all female

Honor to all Iya

#esudaoracle

It’s Ose Obatala, Obaluaye, Egungun and of course Iyaami Aje!

.

[i-am-iya]

Odu

Odu, also known as IGBA IWA ODU, the container of existence is the wisdom of Olodumare, mankind’s redemption and truth towards a more divine life that is easier to achieve with giving respect to the divine feminine energy of Awon Aje. The energy of Odu spreads through the world like the energies of Iyaami Osoronga, Osun, Oya, Yemaja and Olokun to name a few. Odu’s powers are to be respected. She is that ancient voice speaking in divine illustrations with magical poems and wisdom that are coded references to ritual magic, cosmology and metaphysical science.

Odu is the female principle imagined as a container, the fourth elemental being to issue forth the Python’s egg. She is metaphysically seen seating on her mysterious cylinder box, in deep thought, and meditating in the middle of the universe. Then she calls out to her four advisers: Obatala, Obaluaye, Ogun and Oduduwa to get them to agree on her departure by promising revelations to those of her children (Awo Orunmila) who come to solicit her properly in her house in the forest.

There in the house that sits upon the sphere has become a box containing a Calabash (her body) which contains the four calabashes given to her in those occasions by the four advisers. Obatala gave Odu a calabash full of chalk (Efun). Obaluaye gave Odu a calabash full of his favorite substance called Camwood (Osun’s menstrual blood). Ogun gave Odu a calabash full of charcoal (Eedu). And Oduduwa gave Odu a calabash full of Mud (Eere).

These gifts imply to the four roads leading to the four corners of the universe. They are the original four major signs Ogbe Meji, Oyeku Meji, Iwori Meji and Idi Meji, and from the egg within becomes the womb, passivity becomes creativity personified. Igba Iwa Odu becomes an Orisha, the divinity worshipped by diviners who attained the highest degree of self-knowledge, the Orisha self. Odu who is validated as an esoteric principle of feminine universal energies and wisdom. She is also the wisdom installed in all women personalities and feminine traits. She is the voice of reasoning. She is the Divine Mother, with whom one enters into a covenant for all good things. The Mother that put her breast of wealth into her child’s mouth. She is the fire residing over the head that burn more than the real fire. Odu is the blessing we ask her to shower us with. She is the Mother we pray to never allow our enemies to know our life secrets. The symbol of the sky and earth, the Yang within the Yin in their fecund union, container of the supreme wisdom of Ifa. And it is only in a dogmatic sense that the struggle for dominance between Male and Female becomes a central component of life on earth that is repeated over and over in the world.

The foundation of this struggle is Man’s acknowledgement of Women’s superior spiritual powers that cannot be taken from them, that is based in Women’s abilities to create life, nurture and love. The woman’s vagina is the third dimensional portal into Mother Earth. In order for all souls to have a physical experience here on this planet, they must come through her portal. She carries within herself the “Gateway to Heaven” and the primordial waters in which we shall return to be reborn.

The calabash IGBA IWA ODU is a symbol for this womb. The Calabash of IGBA IWA ODU symbolizes the womb in both the sense of the female reproductive organs as well as in the creative sense of the transformation of Ancestral energies and divine wisdom. The calabash shape is taken to represent heaven and earth with an extended meaning representing the entire universe. There within the calabash is a mystical zone in the form of an alternate consciousness of the universe or the entrance to another world that Orishas, Irunmoles, Ancestors and practitioners can travel between these two worlds from. The marriage of these two substances is a sexual metaphor for the union of semen and menstrual blood to create life. The spiritual egg within Odu allows Divine Spirits to stand before primordial matter and from their union the great souls of the world are created.

In Ifa Cosmology the metaphysical connection with the spiritual egg is the idea of a sacred bird that drops the egg into the primordial waters of space and chaos (Oyeku Meji). The egg was incorporated as a sacred sign in the cosmogony of every person on the earth and was revered both on account of its form and its inner mysteries. Odu within the earliest mental conceptions of man, was known as that which represented the origin and the secrets of existence. The spirit of Odu, being the esoteric wisdom of Olodumare, is inter-connected with every aspect of human creative divinity. The human egg is the female reproductive element that contains within itself all the essentials for development, leaving the sperm with the role of activating an already prepared system originated with supernatural acts of divine creation and potential for an even greater evolution.

[i-am-iya]

OUR STORY!

Remigio Herrera Adeshina was a renowned religious figure in Cuba. Born in Ijesha, he was sold into slavery in the 1830s. As an Ifa priest, he trained many on Yoruba religion. In 1850 he became a freeman and settled in Regla where he was well respected.

Legend has it that he swallowed his sacred Ikin Ifa used in divination in order to take them with him across the ocean. An intelligent and gifted man. He set up a famous religious institution, the Cabildo of the Virgin of Regla (the Cabildo Yemaya) around 1860, which became a powerful center of Ifa and Orisa worship in cuba till this day.

It was reported that he returned to Yorubaland, the land of his birth, in order to acquire the sacred materials needed to initiate Babalawos. He was loved by the people and revered in Regla, when people met him on the street, they will salute him by genuflecting before him and kissing his hand.

One day in the fishing town of Regla, Havana, where he established a large family, a woman came to him with tears of despair: "My husband has been on a boat and I don’t know if he will ever come back." He had been away at sea for many days without any knowledge of his whereabout. Remigio was moved to pity by the lady, he went to consult his Ifa oracle, made a series of prayers and signs in the dust of Orunmila, then took the woman and went to the docks. On the site, Remigio made a series of liturgical prayers, and blew dust into the ocean. In the next ship sailing in the great port of Rule was her husband. He had returned everyone rejoiced and celebrated the Ifá priest.

#Copied

[i-am-iya]

This is very very important for couples, lovers and married folks to know, especially about complying with each other’s Odus so there won’t be room to commit Taboos.

This IFA verse reveals an angle of IFA philosophy contrary to mere mankind’s thought and speculation

Referring to the Odu IFA :- ÒKÀNRÀN ÌROSÙN

IFA VERSE GOES:

Ọ̀KÀNRÀN RORO NI Ò SẸ̀JẸ̀ - IFA Priest Okanran’Roro

doesn’t have any blood outflow

ADÍFÁFÚN JẸHUN-JÒKÈ - Speaking of Casting Divination for An Ancient Being

ÈYÍ TÍN SE WỌLÉ WÒDE Ọ̀SUN - Who is in a romantic love affair with Osun, a Deity And River Goddess

ẸBỌ NI WỌ́N NÍ KÍ WỌ́N Ó SE - Was instructed to make Ebo/Sacrifice

WỌ́N FI ETÍ Ọ̀TÚN GBẸ́BO WỌ́N FI TÒSÌ DÀÁNÙ - He did not comply, owing to his overconfidence

ÌPÍN ÀÌ SEBO ÌGBÀ ÀÌ TÈRÙ - When the call for Sacrifices and Offerings are not heeded, one can only expect the repercussions

Ẹ̀YIN ÒRÍ IFÁ AWO KÌ BÍ TÍN SE - Come Ye Faithful Ones to witness the foretold prophecies of IFA’s words manifesting

ÀTỌ́Ọ́NI DỌ́Ọ́NI ỌKÀ BÀBÀ SE DÉNÚ Ọ̀SUN - Mysteriously, From an obstacle to a particle is the source of Millet/ Guinea-Corn in ÒSUN’s stomach

Ase !

*Short Story interpreting the Ifa verse above:

OSUN as a River Deity and Goddess had a love affair with a Sage known as JEHUN-JÒKÈ

Okanran - Rosun revealed, JEHUN-JÒKÈ had the Power to turn into a Cobra Snake!

*He was told to make Ebo/Sacrifice so that he won’t transmit food and drink ingested Taboo to his Lover , OSUN .

JEHUN - JÒKÈ did not agree to make the sacrifice because he was too confident in himself that he would never ever betray OSUN , let alone transmit a taboo to her!

During Harvest time, farmers stock up on Millets and Guinea -corn in their granaries, and a Rat found a way to eat some of these stored grains.

JEHUN-JÒKÈ on his way to OSUN’s abode killed this particular Rat and swallowed it. Recall that Snakes don’t chew.

As Lovers Do , JEHUN - JÒKÈ performed his sexual rites with OSUN, and within some days after making love, OSUN was down with a severe stomach ache.

The divination of the Babalawo Okanran’Irosun revealed that Osun had eaten her taboo which was the cause of her stomach ache.

OSUN narrated to the priest how she always abides by her Taboo. She also said that she had sex days ago with her Lover, JEHUN - JÒKÈ !

JEHUN-JÒKÈ as well said for his part, that he never gave OSUN her Taboo , considering the Divine Powers bestowed on OSUN by OLODUMARE, he would never do such a thing! So they summoned the courage to cut JEHUN-JÒKÈ’s stomach open, and they found a rotten rat in his Intestines which had swallowed the Millets/Guinea - corn!

Ever since this ancient occurrence, IFA has made us understand that as lovers and married couples, we must always abide by our respective birth Odu’s .

Most importantly, our partners’ Taboos that have to do with eating and drinking must be well acknowledged and steered clear of!

Hopefully, lovers and married couples will know each others Odus and taboos so as to never unknowingly be the cause of disobeying them. Ase!

Ire ni o 👏

Iya Niko Titilare

[i-am-iya]

Envisioning the spirit’s wealth blossoming in many souls giant-ly sleeping in middle earth touching the heart of dream’s eye breathing gently and harmoniously to support the joy, warmth and tranquility of today’s journey. Breathe....

Today is Ose Ifa day.

Monday is the day of prosperity.

We salute the Ancestors presence within the rhythms of our heart’s quest to remain students to our daily call to thrive by our Ori’s Ase, contemplating life’s shadows waking in universal light’s limitless wisdom cultivating Divine Truths graced by Orunmila’s Ase.

Quietly and harmoniously sense joy’s heart warming the soul of your spirit unconditionally cultivating love’s power in all you touch blessed by Yeye Osun’s Ase, in air and water embracing your mind’s eye to know peace, clarity and infinite success is graced by Yeye Yemonja’s Ase, with the unity of like minded spirits, create, encourage and practice faith and see accomplishments cultivate blessed by the Ibejis Ase.

Breath-fully and prayerfully praise spirit’s grace showering your path joyfully with great health, energy and spiritual wealth blessed by Aje’s Ase, knowing how blessed your life’s process is protected and magnified truthfully inspired by Divine Grace protected and supported by Warrior Osun’s Ase.

This moment spirals into multiple enrichments rooted by breath’s eyes birthing the soul of your daily victory- pray, speak thanks and know you are unconditionally blessed.

Ase Ase Ase

Alafia Iya Gwendolyn Ifakayode Ola Obi Ifa Osundamola

Artist: @honeiee

[i-am-iya]

Each day, each moment, each hour, the Spirit world has something profound to say to you. The ancestors are trying to speak to you deep within. The Orisas are trying to speak to you deep within. Olodumare is trying to speak to you deep within. But if all you're doing is looking outside yourself for all the answers - how on Earth do you expect to make any progress?

Ase...

Remember:

We are children of the Ones who "made a way out of no way." We are children who are now walking in the Creative Energies of the very ancestors who uttered those words. Do you know these Energies? Where did they come from? Who are your "people"? They left footprints for you to follow during times of seeming despair and lack. Are you sharing the stories of these footprints with those closest around you? Do you participate in traditions and rituals where sharing these stories promotes discussion of Ancestral history?

Reestablishing our connection to our Ancestors gives us a greater understanding of who we are, where we've come from, and where we must go. All the sacrifces they made and all they ask is to be remembered...Ase!

Across the Kings River

[i-am-iya]

Sharing from Ifasola Osunponmile Fayemi:

( keeping it real):

“I’ve noticed a lot of post about self-initiating into various ATR’s, self-training, doing Orisa readings with tarot cards, etc... There is no such thing. To be initiated there are protocols and ceremonies that must be followed and completed. You can’t be initiated through dreams, astral travel or simply because you are drawn to a certain spirit. After someone is initiated to become a priest it takes proper training, study and sitting at the feet of the elders in the traditions. This mentality of instant access with no protocols and self initiation is dangerous. We are living in a time where people are desperate for spiritual guidance and often times will sit and suffer because they have been harmed or scammed by someone pretending to be a priest (and sometimes by actual priest but that’s a different post for a different day).

When doing this spiritual work for people it’s to save lives, and masquerading as something you are not and doing spiritual work you don’t have the Ase or spiritual license to do is DANGEROUS for you, and the people you are doing the “work” for.

It’s also disrespectful to the tradition, the spirits/deities, the ancestors and the actual Priest in the traditions. We heard the call to make sacrifice and we most definitely made the sacrifices. If you knew and understood the process to become a priest and I’m not talking about only the currency or the ceremonies, I’m talking about dealing with your drama, trauma, emotional health, mental health, etc... you would never fix your mouth to disrespect those of us that gate keep and uphold the protocols of these traditions. You can have gifts and be spiritual but that does mean you are automatically a priest.

The irony of all these “self initiated” people that say initiations are all about the money and it’s too expensive and priests are scammers; yet here we find ourselves with a group of people self initiating for free through dreams and osmosis charging people for readings and other spiritual work that they don’t have the spiritual authority or training to do ...That is the definition of a scam. I could keep going but I’m not.... I’ll add few bullet points to close....

1. If you believe in self initiation into any priesthood within any of ATRs please delete me.

2. Dafa is required to determine your Orisa (unless you are going through an Isefa or initiation, why do you really need to know). Tarot cards ain’t it, even if they are inspired by Orisa!

3. Priests and spiritual elders don’t owe you anything. We are not obligated to teach you just because you want to know. We are not at your beck and call. From my experience most of what y’all want to know is awo or secret to the uninitiated anyway.

4. Work with your Ori and ancestors FIRST before hopscotching straight to deities.

5. Do your inner healing work. There are no shortcuts or magical solutions in any of these traditions.

[i-am-iya]

Aboru Aboye...

Orisa Osanyin:

Osanyin, God of Plant-Life

Osanyin is the orisa of all plant-life, healing and magic. He is known as a powerful wizard and master of all spells and crafts found in the wild and the untamed areas of nature. The properties of herbs and plants are recognised for both their spiritual and physical qualities. It is believed that the force that drives the universe (known as ase) is, in part, located in plants. Those with the knowledge of plant-life and their power can unlock their ase. The rites indigenous to the faith of the Yoruba cannot exist without the plants and herbs provided by Osanyin. It is his magic that is used to conjure the shrines dedicated to the other orisas. Hence, without him, none of the ceremonies can happen.

Osanyin is depicted as a disfigured, impish man, with one eye, one hand, one foot, one tiny ear that can hear a pin drop, and one enormous ear that hears nothing. He stores all his magic in a calabash that is hung high in a tree, out of reach.

When Osanyin became Ṣàngó‘s Godfather:

One day, Osanyin meets Ṣàngó in the forest. He gives young Ṣàngó a gourd that allows him to breath fire. As soon as Ṣàngó takes the gourd, he realises his destiny as the Orisa of fire and lightening. From then Osanyin becomes Ṣàngó‘s godfather and mentor.

Later on, Ṣàngó is passing through a village when he spots townspeople chasing a leper and tossing water on him. When Ṣàngó goes in to rescue the leper, he discovers it is Osanyin in another form. Ṣàngó rubs herbs on Osanyin’s body to heal him. Then Osanyin falls at Ṣàngó’s feet in gratitude. When the townspeople wonder about this, since Osanyin is the elder of the two, he tells him, “Yes, I am older in age, but Ṣàngó is older in wisdom.”

Osanyin’s Fable:

Osanyin’s knowledge and dominion over plant-life is often told and retold in the sacred texts of the Ifa. Osanyin was a lame Orisa , missing a leg and arm, and blind in one eye. But his older brother Orunmila wanted Osanyin to feel worthy, so he arranged to leave Osanyin on the farm early in the morning with the instruction to pull weeds from between the rows of crops. When Orunmila returned in the evening, he found his younger brother in the middle of the field crying, without having pulled a single weed. Upon asking why his brother why he was weeping and why he had not completed his task, Osanyin replied, “You have asked me to pull the weeds, but there is not one weed here.” He pointed to a plant, and said, You would have me destroy this, but this will cure ailments of the heart.” He then proceeded to point out many other plants, identifying each of their spiritual qualities and medicinal uses. Orunmila was surprised that his brother had such deep knowledge.

Osanyin have power to solve all problem you're facing if you can venerate him and believe in him.

Prayer to Osanyin:

I offer respect & gratitude to Osanyin & to the spirits of the herbs in this bath ( medicine, etc,).

Divine Spirit of Healing & Protection from all forms of witchcraft & negativity, purify me with your Ase (sacred power). Please cleanse my mind, emotions, body & spirit of any & all negativity. Whether self induced, gathered in the streets, caused by stresses of everyday life, or directed toward me intentionally by others- remove it all! May this bath draw all negativity out & wash it away.

Babalawo Ifakorede Ogunsanmi greets you all.

Ire gbogbo.

Awise afogbohun

Ase..

[i-am-iya]

Ifa is a science. It is not a mystic religion. Unfortunately, it attracts a lot of people who are looking for validation for mystic spookism. Many also come to Ifa because they suffer from unstable emotionality and they hear lies that the orisa are emotional gods. I have met several people claiming to be "empaths."

An empath is someone overwhelmed with emotions to the extent that they feel other people's emotions. In Ifa, that is considered a psychological disability, not a spiritual gift. Emotionality derives from the lower-self, the animal. Because you live in a Western paradigm that thrives on emotion and worships it, you have mistaken emotionality as positive or even a "feminine" virtue. It is neither positive nor feminine.

People who believe they are empaths often imagine Oshun visiting them. This is because they are misinformed that Oshun is the orisa of sensuality and emotion. Nothing is further from the truth.

Oshun represents joy. Joy is not an emotion but a meditative state of being like "inner-peace." However, the reason people mistake joy as an emotion is because while it is a state of being, it is also a force that pushes you in motion. However, unlike E-motions, joy is ever constant and steady. Most do not distinguish between the spiritual state of joy and the animalistic state of "pleasure," which is an emotion.

Emotions do not come from the human part of your brain but from the triune's r-complex (reptilian brain) that is the most primitive part of your brain which is shared with reptiles. Emotions are a "reflex" that animals have to respond to urgent situations. That's why they are called E-motion. This is why humans have them, but they are only useful for urgent fight or flight responses.

What happens is that people are allowing these E-motion chemical reactions to continue AFTER the reflex response is over and not needed. The problem with this is that the E-motions are directed by the R-complex brain (lowest most primitive brain). Of the four main brains that make up your total brain, only one can dominate at a time. Thus, if your R-complex is dominating, then that means your higher brains (frontal lobe especial

[i-am-iya]

The Binary System of Ifá - From Odù Ifá signatures to Numbers (Binary and Decimal)...

Based on the Yorùbá philosophical duality of Ibi and Ire (Evil and Good); for several millennia, the Yorùbá had been using the binary system before the German mathematician - Gottfried Leibniz formalised in 1679.

These days, the Binary Numeral System (Base 2) is well known in Mathematics and digital electronics and the system underpins how computers work by representing numeric values using just two digits - zero (0) and one (1)

In Computing, a Bit (i.e. BInary digiT) is the smallest unit of storage and can either be 1 or 0

A Nible (also called half Byte or semi-octet) is the grouping of four Bits e.g 0 1 0 1

In Ifá, Odù signatures are marked with “|” and “||”. Where “|” is the binary number “0” and “||” is “1”.

For example Ogbè (0000) has the following signature:

|

|

|

|

And Ọ̀sá (1000) is represented as:

||

|

|

|

Òtúrá (0100) is marked as:

|

||

|

|

We can therefore summarise the representation of the first sixteen Odus as follows:

Decimal == Nibble == Odù

00 == 0000 == Ogbè

01 == 0001 == Ògúndá

02 == 0010 == Ìrẹtẹ̀

03 == 0011 == Ìrosùn

04 == 0100 == Òtúra

05 == 0101 == Ọ̀sẹ́

06 == 0110 == Èdí

07 == 0111 == Ọ̀bàrà

08 == 1000 == Ọ̀sá

09 == 1001 == Ìwòrì

10 == 1010 == Ọ̀̀fún

11 == 1011 == Ìká

12 == 1100 == Ọ̀wọ́nrín

13 == 1101 == Òtúrúpọ̀n

14 == 1110 == Ọ��kànràn

15 == 1111 == Òyẹ̀kú ́

Since Ifá speaks only in binary (Odu Èjì Ogbè says… Èjèèji ni mo gbè, n ò gbe ọ̀kan ṣoṣo mọ́ i.e “I will only support two, I will not support one”), each Odu must be paired.

For example, after pairing the main Odus, we get the following (see graphic for the main Odus signature)…

Èjì Ogbè (also called Ògbè Méjì): 00000000

Ògúndá Méjì : 00010001

Ìrẹtẹ̀ Méjì : 00100010

Ìrosùn Méjì : 00110011

Òtúrá Méjì : 01000100

Ọ̀̀sẹ́ Méjì : 01010101

Èdí Méjì : 01100110

Ọ̀̀bàrà Méjì : 01110111

Ọ̀̀ṣá Meji: 10001000

Ìwòrì Méjì : 10011001

Ọ̀̀fún Méjì : 10101010

Ìká Méjì :10111011

Ọ̀̀wọ́nrín Méjì :11001100

Òtúrúpọ̀n Méjì :11011101

Ọ̀̀kànràn Méjì :11101110

Ọ̀yẹ̀kú Méjì : 11111111

The other 240 minor Odus are derived from the main 16 Odus.

For example (note: the binary notation and the marks are read from right to left)

Ogbè-Ògúndá : 0001-0000

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Ọ̀yẹ̀kú-Ìrẹtẹ̀ : 0010-1111

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Computers also speak in binary and binary numbers can be converted to decimal, hexadecimal, octal etc.

Without getting into too much maths, below are the decimal values of the 16 main Odus…

00000000 = 00

00010001 = 17

00100010 = 34

00110011 = 51

01000100 = 68

01010101 = 85

01100110 = 102

01110111 = 119

10001000 = 136

10011001 = 153

10101010 = 170

10111011 = 187

11001100 = 204

11011101 = 221

11101110 = 238

11111111 = 255

[i-am-iya]

Great Spirit Olodumare...Your Song is in Winds, in Trees & Flowers, in Fire & Waters.

Iya Earth-Your Breath is Life. We Walk in Beauty & Strength: let us Remember Lessons Hidden in Stones, in Plants, and in the Waters of the Sea & Sky. Great Mystery, We reflect You. May Our Ancestors continue to Guide us on this Earth walk. We pass on Tradition so that the Children will Walk in Balance for 7 generations to come...& Beyond...Ase-O!!!

[i-am-iya]

Yoruba priest Kolawole Ositola begins the rite of divination by marking a crossroads pattern in the powdered surface of the divination board. He uses an ivory tapper to invoke the presence of ancient Ifa Priests/Ancestors/Orunmila/Ela. Porogun Quarter, Ijebu-Ode, Nigeria, 1992

(Photograph by John Pemberton III)

In Yoruba traditions, the universe is seen as a lidded vessel, usually a gourd or a spherical wooden bowl.

The top half denotes the sky or heaven (Orun Oke), which is the spirit world and the domain of the supreme creator Olódùmarè.

The bottom half represents the physical world. It is the domain of the Earth deities (Ilè) and is inhabited by humans, and other creatures.

Humans reach out to the divine through rituals and offerings dedicated to Deities/Ancestors or Imole/Irunmole and spirits. Like the lidded bowl, the divination tray serves as a model of the Yoruba world. Its recessed center marks an intersection of heaven and earth, and its elaborately carved border filled with images refers to aspects of Yoruba history, myth, and daily life.

[i-am-iya]

HERBS TO ENHANCE YOUR INTUITIVE and PSYCHIC ABILITIES.

There are many herbs that you can easily use to enhance your own natural intuitive and psychic abilities. I believe that we all have these special psychic powers, especially women, but because we are usually so busy in the outer world, with all of it's distractions and demands, it is difficult for some people to tap into their natural psychic power. So the trick is to learn how to quickly and simply change gears. When we learn how to "turn on" our psychic abilities, then it becomes much easier for us

to divine and interpret information from the "inner world".

One way to cause that shift is by using certain herbs. An easy way to do this is to make some herbal blends and then burn them. The incense mixture that is

created can be burned, and the smoke and fumes that are let off are breathed In to facilitate getting into a psychic state. One way this works is to use herbs that "cleanse" the aura, which enables our Light Body to get rid of the everyday energies that have us distracted or even blocked.

Another method is to use herbs that are specifically designed to open our psychic center, the Iwaju in Yoruba, also known as the Third Eye, and allow us to get into a visionary state.

I really think that it is a good idea to use these in combination.

First, cleanse your aura. Then use an herbal mixture for enhanced psychic ability.

Some cleansing herbs are: sage, cedar, palo santo, juniper, sweet grass and sandalwood.

Some visionary herbs are: mug-wort, patchouli, sandalwood, laurel and Frankincense.

Make your own special mixtures by allowing yourself to mix and match any or all of the appropriate herbs together in whatever proportion you feel is right. You really cannot make a mistake. To empower your herbal mixture chant your Intention over and over while putting the mixture together. You can do this out loud or silently. Prayer and visualization of the appropriate outcome will amplify the mixture and it's intended purpose significantly.

Then burn your special mixture in an astray or a special container that you designate just for that purpose. A clay potpourri burner makes a fine vessel for such use.

You may want to use the herbs in this way prior to doing any divination work or before meditation..

HERB LIST: (there are others)

Anise: Raises vibrations to the highest possible psychic level. Good for bringing about changes in attitude (re-focusing) , for astral travel, dreams,

crystal gazing and meditation.

In a pillow, it is said to keep away nightmares.

For any type of clairvoyance or divination or mental exercises.

Osun loves anise!

Anisette (liquor) is used during Voodoo initiations to anoint the head.

Bay Keaf: a powerfully protector - even when used alone. Also a power and commanding herb, used for banishing. In some traditions, it’s used for hexing. It can be combined with other herbs for love and money rituals. Burned to induce visions. The leaves Are put under a pillow for inspiration, lucid and prophetic dreams.

Cedar: psychic and protective. Has a way of keeping psychic channels open while protecting the operator. Used to anoint the Iwaju, 3rd eye.

Cinnamon - aids in Improving your psychic ability by increasing your vibrational frequency. An incense stick or essential oil may be lit or burned before or during a psychic activity or practice. Psychic herbs in incense or oil form may also be enjoyed when you simply want to add some fragrance to a room you are in. This way, the herbs' energies get Infused with yours, and you get the same effect. They work well in this manner when you meditate.

A friendly reminder - confirm with your doctor if the herbs you intend to use will agree with your body and medications. Don't worry, there are lots of various herbs and Flowers out there which can also be used for boosting your psychic ability.

These are just some examples of what you can begin with. You can add to your choices of herbs and flavors as you learn more about them.

Buchu leaves: used for psychic enhancement

Celery - boosts your psychic ability by helping you concentrate and focus more

Eyebright: used for clairvoyance and to see the “little people”.

Honeysuckle: attracts friends, business and instills confidence. Also used to attract wealth, money, prosperity and clairvoyance.

Lemon Grass: used to aid psychic powers.

Lilac: good for inducing "far memory" and recalling past lives. Also good for Clairvoyance in general.

Lotus: a common additive to psychic incenses. Said to reach the highest realms Of mystical insight.

Mint: excellent for intuitive matters and studying

Mimosa: a commanding herb which also inspires courtesy in others. Used to anoint purple candles. Used to bring on prophetic dreams and healing.

Mugwort: clairvoyance, summoning spirits, manifestations, dreams and for Consecration of any spiritual items used in this manner

Poppy Seeds: for dreams, visions clairvoyance

Rosemary: used in pillows for dreams and visions. Good for memory!

Sandalwood: used to heighten spiritual vibrations, to cleanse, heal and Protect. Often used to stimulate clairvoyance.

Osanyin tells us there is an herbal/plant based cure for every illness and disease experienced on this planet. Reach out to them and they’ll assist you in healing, growing, elevating and staying healthy physically, mentally, emotionally and spiritually! Ase !!!

Iya NikoTitilare