Study the Teaching of Ifa and the Orisha's
Creator of Human Form, White purity, Cures illness and deformities.
Messenger of the Orisha, Holder of Ashe (pover) among the Orisha, he is prime negotiator between negative and positive forces in body, enforces the “law of being”. Helps to enhance the power of herbs.
Orisha of Iron, he expands, he is divinity of clearing paths, specifically in respect to blockages or interruption of the flow vital energy at various points in the body. he is the liberator.
Mother of Waters, Sexuality, Primal Waters, Nurturer. She is the amniotic fluid in the womb of the pregnant woman, as well as, the breasts which nurture. She is the protective energies of the feminine force.
Sensuality, Beauty, Gracefulness, she symbolizes clarity and flowing motion, she has power to heal with cool water, she is also the divinity of fertility and feminine essence, Women appeal to her for child-bearing and for the alleviation of female disorders, she is fond of babies and is sought if a baby becomes ill, she is known for her love of honey.
Kingly, Virility, Masculinity, Fire, Lightning, Stones, Protector/ warrior, Magnetism, he possesses the ability to transform base substance into that which is pure and valuable.
Tempest, Guardian of the Cemetery, Winds of Change, Storms, Progression, she is usually in the company of her counterpart Shango, she is the deity of rebirth as things must die so that new beginnings arise.
This is strictly a Lukumí initiation in that it evolved out of the environment that the Lukumí people were subjected to when they were brought to the new world as slaves. Originally, in the motherland, these orishas were worshipped and propitiated in communal outdoor shrines that belonged to the entire village or tribe. The exception would have been Elegba, which was received as an Eshu (a stone) by individuals when they were crowned, along with their crowning orisha. Elegba’s shrine was a large stone or collection of stones, Ogún’s shrine contained his iron implements, Ochosi’s included animal horns and the like, and Osun was a special staff that was much taller than today’s version and it was kept outside the home, staked into the ground – yet its function is still preserved in the modern version. All of the modern warriors are usually kept behind the front door, near the front door or facing the front door – indicating their importance in opening a person’s spiritual path, protecting the home from negativity and intruders, and still hinting at their closeness to the outdoors.
The modern Lukumí version evolved because the tribes of Lukumí people were split up and intermixed with other tribes and there was no possible was of having an outdoor public shrine at which offerings could be given without making it known to the slave masters. Thus each individual was to receive their own Elegba – which consisted of an otán (stone) and usually a cement head packed with magically charged substances that is essentially used like Elegba’s tools with which he can affect the physical and spiritual worlds. Here is a typical depiction of an Elegba to the right. But Elegbas vary from road to road, and each is unique and personal to the initiate in its own way. Usually Elegba that is received with the warriors is not a complete Elegba in that he does not have diloggún shells – usually these are added and empowered at the Kariocha. (But I have heard of ilés where they give diloggún with the warriors version of Elegba, but the diloggún are not yet fully empowered to speak.)
Ogún that is received in the warriors set is actually a smaller, less complete version of Ogún. This does not mean that Ogún is less effective, merely that he still has room to grow. He is received in an iron cauldron, with his otán, his tools that quite literally look like the tools that a blacksmith or a warrior would use and other iron implements. He does not usually come with diloggún either – these are usually received either in a separate ceremony, or at the time of Cuchillo. Inside of Ogún’s cauldron living with him, is Ochosi (his best friend or brother depending on which version of the legend you have heard.) Ochosi is also received in a very scaled down form, with the warriors. He is merely a metal crossbow that is empowered and lives within Ogún’s pot. Ochosi is received in complete form, in a separate ceremony. Often when Ogún is made full – by giving him diloggún and feeding him four legs, Ochosi is given full at the same time. Often this occurs at Cuchillo if it has not yet been done for an individual to that point.
Osun is a small staff that is packed with magical substances that acts as a person’s personal guard or watchdog. Many people say that he is your spiritual head, or the foundation for your higher self or Orí. He is lidded and sealed metal cup with a stem and is about 9 inches tall. on top of the lid is a metal rooster – the symbol for Osun. Hanging from the lip of the cup’s lid, are four jingle bells hanging from little chains. Osun is supposed to be placed in a high place in the house – preferably above the initiate’s head with the rooster facing the front door, so that he can watch for danger. He is supposed to remain upright at all times, and if he ever falls over, it is an indication that something very bad has either been thrown at the initiate or is on it’s way to harm the initiate. Osun should be immediately turned upright and the primary godparent should be notified of what happened. This is the scaled down modern version of the original that was found in Africa. There are human-sized Osuns but they are received for different purposes and in a separate initiation.
The warriors, when received into a home for the first time, or when the initiate moves into a new home, have to go through a special ebbó called the ebbó de entrada (the offering of entry.) This involves eyebale to Elegba, Ogún, Ochosi and Osun at the door to the house (Shilelekun.) This not only empowers and strengthens the door to the house for protection, but it also strengthens the presence of the warriors in that home and in effect lets them know that it is their new home and they are bound to protect it from any enemies or negativity. The initiate is then to tend to his new orishas in his home by cleaning them from time to time, coating them lightly with epó (palm oil), and a bit of honey, offering them rum, and occasionally cigar or a candle. Some ilés offer candies to Elegba, or fruits and toys. In my ilé we do not give candy to Elegba until he has completed something for us, as a reward.
Now that the initiate has received Elegba, the orisha can guide them spiritually, open their psychic senses and their doors to evolution and in general assist them through life. Many ilés call the initiate an Aborisha (follower of the Orishas) after having received the warriors.
Dentro del oráculo del diloggún, se emplean objetos que son manipulados para obtener las respuestas e indicar si la persona va a recibir un bienestar (iré), o por el contrario, se le esta señalando un mal (osobbo), así como todas las demás preguntas que se realicen. Estos objetos tienen por nombre igbo, es decir, agarre, camino o alternativa.
Existen diferentes clases de igbos, pero los más comunes se han concentrado en cuatro de ellos, como los más utilizados:
Cascarilla (efún). Símbolo de pureza, de paz y bienestar. También se utiliza para marcar larishe o remedio para cualquier osobo. Es utilizada para sacar el iré, para preguntar al pié de quien está y si es yale o cotoyale, también para hablar con Obbatalá. Como contraparte se utiliza el otá o el aye que siempre dan una respuesta negativa (no).
Piedrecilla (otá). Simboliza la inmortalidad, larga vida, ya que proviene de la naturaleza y no se corrompe. Se utiliza junto con la cascarilla para marcar ire y responde en negativo en ese instante. También se utiliza para los demás osogbos.
Caracol de babosa (ayé). Se utiliza para preguntar todo lo relacionado con enfermedades, matrimonios, para hablar con Oshún puesto que fue a ella que orunmila le regalo el caracol, su respuesta es positiva (si), usando como contraparte el otá que como significa vida contestará (no) a las preguntas. En osobo representa enfermedad.
Hueso de chivo (orunkún/egungun). Simboliza la muerte, ya que es lo que queda de nuestro cuerpo después muerto. Se utiliza para preguntar Ikú o cualquier pregunta que se refiera a egungun (espíritus).
También se encuentran los siguientes igbos optativos:
Semilla de guacalote (sesan/osan). Simboliza los hijos, pero también enfermedad, cuando viene osobbo. Generalmente se utiliza para preguntar por los hijos del consultante en particular para el iré omo.
Cabeza de muñeca (ori agbona). Representa la cabeza. Se utiliza para preguntar por la cabeza de la persona.
Pedazo de loza (apadi). Según algunas creencias simboliza: vencimiento, matrimonio y pérdida. También se pregunta con todo lo que tenga que ver con discusiones. En iré, representa el vencimiento del enemigo y en osobbo, perdidas para siempre.
Dos cauríes atados (owo). Simboliza dinero y desenvolvimiento cuando viene en ire. Cuando viene en osobbo: pérdida, pobreza y problemas.
Within the Oracle of the diloggún, use objects that are manipulated to get the answers and to indicate if the person will receive a welfare (go), or on the contrary, are you this pointing out an evil (osobbo), as well as all other questions to carry out. These objects are igbo name, i.e., grip, road or alternative.
There are different kinds of igbos, but commonly have been concentrated in four of them, such as the most frequently used:
Quinine (efún). Symbol of purity, peace and well-being. It is also used to mark larishe or remedy for any osobo. It is used to get the go to ask to the foot who is and if it is yale or cotoyale, also to speak with Obbatalá. As counterpart uses the otá or the aye which always give a negative answer (no).
Pebble (otá). It symbolizes immortality, longevity, and that comes from nature and is not corrupted. Used together with quinine to mark ire and responds in the negative at that moment. It is also used for other osogbos.
Slug snail (Aye). Used to ask everything about diseases, marriages, to talk to since Oshún that was her that orunmila gave her the snail, his response is positive (if), using the otá as a counterpart as it means life will answer (no) questions. Osobo represents disease.
Bone of goat (orunkún/egungun). It symbolizes death, because that is what is left of our later dead body. Used to ask Ikú or any question that relates to egungun (spirits).
Also include the following optional igbos:
Seed of guacalote (sesan / dare). Symbolizes the children, but also disease when it comes osobbo. Usually used to ask for the children of the consultant in particular for the go omo.
Head of wrist (ori agbona). It represents the head. Used to ask for the head of the person.
Piece of earthenware (apadi). According to some beliefs symbolizes: maturity, marriage and loss. She also asked with all that it has to do with discussions. In go, represents the maturity of the enemy and osobbo, lost forever.
Two tied cauríes (biqi). It symbolizes money and development when it comes in ire. When comes in osobbo: loss, poverty and problems.