Awonifa

Study the Teaching of Ifa and the Orisha's

Obatala
Creator of Human Form, White purity, Cures illness and deformities.

Elegua
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.

Ogun
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.

Yemaya
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.

Oshun
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.

Shango
Kingly, Virility, Masculinity, Fire, Lightning, Stones, Protector/ warrior, Magnetism, he possesses the ability to transform base substance into that which is pure and valuable.

Oya
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.

Yoruba Fokelore

Orisha Colors

Obalata

White 8, 24 Mountains, Woods
white purity, and herbs that cure human deformities. Its direction is North

Elegua

Red and Black, White and Black 1, 3, 21 Woods, Crossroads, Gateways
the Brain and nervous system. Its direction is West

Yemaya

Blue and Crystal 7 (salt water) Oceans, Lakes

Oshun

Yellow 5 (fresh water) Rivers, Lakes
circulatory system, digestive organs, and the elimination system. Its direction is East

Ogun

Green and Black 3 Railroads, Woods, Forges
the tendons, and sinews. Its direction is south

Shango

Red 6, 12 Places struck by lightning, base of trees

Oya

Reddish-brown, Rust, earth tones 9 Cemetery, places hit by Hurricanes, Storms

The Ant and the Treasure

There once was a poor man who was very kind to animals and birds. However little he had, he always spared a few grains of corn, or a few beans, for his parrot, and he was in the habit of spreading on the ground every morning some titbits for the industrious ants, hoping that they would be satisfied with the corn and leave his few possessions untouched.

And for this the ants were grateful.

In the same village there lived a miser who had by crafty and dishonest means collected a large store of gold, which he kept securely tied up in the corner of a small hut. He sat outside this hut all day and all night, so that nobody could steal his treasure.

When he saw any bird, he threw a stone at it, and he crushed any ant which he found walking on the ground, for he detested every living creature and loved nothing but his gold.

As might be expected, the ants had no love for this miser, and when he had killed a great many of their number, they began to think how they might punish him for his cruelty.

What a pity it is, said the King of the ants, that our friend is a poor man, while our enemy is so rich!

This gave the ants an idea. They decided to transfer the misers treasure to the poor manâs house. To do this they dug a great tunnel under the ground. One end of the tunnel was in the poor manâs house, and the other end was in the hut of the miser.

On the night that the tunnel was completed, a great swarm of ants began carrying the misers treasure into the poor mans house, and when morning came and the poor man saw the gold lying in heaps on the floor, he was overjoyed, thinking that the gods had sent him a reward for his years of humble toil.

He put all the gold in a corner of his hut and covered it up with native cloths.

Meanwhile the miser had discovered that his treasure was greatly decreased. He was alarmed and could not think how the gold could have disappeared, for he had kept watch all the time outside the hut.

The next night the ants again carried a great portion of the misers gold down the tunnel, and again the poor man rejoiced and the miser was furious to discover his loss.

On the third night the ants laboured long and succeeded in removing all the rest of the treasure.

The gods have indeed sent me much gold! cried the poor man, as he put away his treasure.

But the miser called together his neighbours and related that in three consecutive nights his hard-won treasure had vanished away. He declared that nobody had entered the hut but himself, and therefore the gold must have been removed by witchcraft.

However, when the hut was searched, a hole was found in the ground, and they saw that this hole was the opening of a tunnel. It seemed clear that the treasure had been carried down the tunnel, and everyone began hunting for the other end of the tunnel. At last it was discovered in the poor manâs hut! Under the native cloths in the corner they found the missing treasure.

The poor man protested in vain that he could not possibly have crept down such a small tunnel, and he declared that he had no notion how the gold had got into his but. But the rest said that be must have some charm by which he made himself very small and crept down the tunnel at night into the misers hut.

For this offence they shut him up in a hut and tightly closed the entrance. On the next day he was to be burnt alive.

When the ants saw what had come of their plan to help him, they were sorely perplexed and wondered how they could save their poor friend from such a painful death

There seemed nothing for them to do but to eat up the whole of the hut where the prisoner was confined. This they accomplished after some hours, and the poor man was astonished to find himself standing in an open space. He ran away into the forest and never came back.

In the morning the people saw that the ants had been at work, for a few stumps of the hut remained. They said: The gods have taken the punishment out of our hands! The ants have devoured both the hut and the prisoner!

And only the ants knew that this was not true.

Tortoise and Crab

Everyone knows that Tortoise and Crab are enemies.

One morning on the seashore they decided to fight to see which was the stronger, but, as both of them are protected by a hard shell, neither could succeed in injuring the other.

Finally they came to an agreement that they were equal in strength.

We are so well protected by our armour, said Tortoise, that no one can harm us.

And thus, said Crab, we are the strongest creatures in the world.

But at this moment a boy passed by and picked them both up. Tortoise was boiled in a pot and his shell was made into ornaments, while Crab was cooked in a stew for the boys supper. Since that day the descendants of the two boasters have always been ashamed to meet, and that is why they always shun one another.

Ifa Related

Los Guerreros

The Warriors / Los Guerreros

The Guerreros (warriors) are a set of orishas that an initiate receives usually after having received their Elekes and it is usually an indication that the person is on their way to Kariocha. The warriors consist of Elegba, Ogún, Ochosi and Osun. The warriors are received in a person’s life in order to protect them, strengthen their spiritual framework, teach them the importance of hard work and to open their spiritual road.

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.

El Primer Babalawo en Cuba

El primer babalawo que hubo en Cuba fue Addeshina (Obbara Meyi), este nació en
Africa Occidental a principios de los 1800, otros Yorubas compraron su libertad ya que reconocieron su rango de rey, Addeshina significa "Corona abre-camino". Se dice que Addeshina logró tragarselos ikines antes que lo capturaran y los defecó en el barco.Unos años despues de el llego otro babalawo conocido como Ño Carlos Addebí (Ojuani Bocá) que logró su libertad en camaguey gracias a que la apostó a su amo a que le adivinaba a los amigos de su amo y estos quedaron sorprendidos. Lo hizo con el primero okpele que existió en Cuba hecho con una soga de majagua y con cascaras de naranja secas.Addeshina y Addebi se encontraron luego en la Habana, en Guanabacoa. Addeshina le hizo ifá a solo dos personas, una se fue para estados unidos y no se conoce su nombre y el otro fue Bernardo Rojas (Irete Tendi). Bernardo cuidó a Addeshina hasta su muerte, y junto a el aprendio todo lo de ifá.De Bernardo Rojas surge la rama mas grande de babalawos de Cuba. Bernardo fue el que mas ahijados consagró. El otro gran pilar fue la rama de Taita Gaitán (Oggunda fun), nacido en matanzas, su padrino fue otro babalawo traido como esclavo llamado Lugery (Oyekun Meyi) que regresó a Nigeria y allá murió, pero antes de irse mandó a Taita Gaitán con su hermano de consagracion que estaba en Matanzas, llamado Ño Cárdenas, que nunca consagró a nadie pero leenseñó todo a Taita Gaitán. Y otra rama famosa fue la de Asunción Villalonga.El primero criollo que se hizo Ifá en Cuba se llamó Cornelio Vidal y de el surge otra rama.Todas estas ramas al final se cruzaron una con otras. Nuestros mayores en ifa en Cuba son Addeshina (Obbara meyi), Addebí (Ojuani Bocá), Bernabé Menocal, Babel Babá Ejiogbe (Ifá Lolá), Taita Gaitán (Oggunda fun), Bernardo Rojas (Irete Tendi), Cornelio Vidal, Asuncion Villalonga, Guillermo Castro, Alfredo Rivero, Joaquin Salazar (Osá Forbeyo), Ramon Febles (Ogbe tua), Panchito Febles (Otura Niko), Miguel Febles ( Odi Ka ), Sevilla Baró (Oshe Yekun), el Chino Poey (Oshe Paure), Felix el Negro (Osa Rete) y Andres Bombalier (Oggunda Biode) .

adechina remigio herrera

Opinions to Our Asociated Practitioners

Directive issued by Cuban Ifa/Ocha Cuncil's

Opinions to our associated practitioners of the rule of Ocha and the Cuban IFA cult.
1. Do not allow anyone to change what was achieved with so much sacrifice in any ceremony performed, Whether in Cuba or our brothers anywhere in the world.
2. Make sure the people who you share knowledge of the secrets of Ifa have actually been initiated under the Cuban religions traditions which are of African origin, or if they have been initiated in some other method which is not what was bequeathed to us by our ancestors.

3. Do not perform or participate in initiations whether IFA or Ocha that are less than 7 days of rituals.

4 When Oba (Oriate) says during an Ocha ita, acting as the intermediary of the odu, "acquitted for lack of evidence" you have to immediately dismantle the throne and the person who is being initiated should stay all 7 days normally required for ceremony.
5 Please do not enter into discussions or raise questions that will cause disagreement with people who wish to follow other methods of initiation.
6. Do not allow in our homes in the days of rituals, opinions or people who do not agree with our faith inherited from our ancestors.
7. Respect all the ceremonial which we have been doing for our higher education.
8 Only be guided by your elders and in the lack of them by those people you designate for this purpose.
9. this section and those following pertained to Cuba and are not worth translating, if you wish to read it. It appears fully in the Spainsh Version.

Signed:

(a) Council of priests of IFA of the Republic of Cuba.
(b) Council of priests Obateros (Oriate) of the Republic of Cuba.
(c) Council of priestesses Iyalochas elders of the Republic of Cuba.
(d) Council of priests Babalochas elders of the Republic of Cuba.
(e) Council of priests heads of Councils of the Republic of Cuba
(f) Council of Arara older priests of the Republic of Cuba.
 
This article is reprinted with the permission of the Cuban Yoruba Cultura Association. I invite you to visit their website directly at CubaYoruba