Study the Teaching of Ifa and the Orisha's
Oshun (pronounced [ɔʃún]) is a spirit-goddess (Orisha) who reigns over love, intimacy, beauty, wealth and diplomacy. She is worshipped also in Brazilian Candomblé Ketu, with the name spelled Oxum.
Oshun is beneficient and generous, and very kind. She does, however, have a horrific temper, though it is difficult to anger her. She is married to Chango, the god of thunder, and is his favorite wife because of her excellent cooking skills. One of his other wives, Oba, was her rival. They are the goddesses of the Ọṣun and Oba rivers, which meet in a turbulent place with difficult rapids.
In Santería, Oshun (sometimes spelled Ochún or Ochun) is an Orisha of love, maternity and marriage. She has been syncretized with the Catholic Saint: Our Lady of Charity (La Virgen de la Caridad del Cobre), Cuba’s patron saint.
She is associated with the color yellow, metals gold and copper, peacock feathers, mirrors, and anything of beauty, her favorable day of the week is Saturday and the number she is associated with is five. In one story, she had to become a prostitute to feed her children and the other Orishas removed her children from her home. Oshun went insane from grief and wore the same white dress every day; it eventually turned yellow.
According to the Yoruba elders, Oshun is the “unseen mother present at every gathering”, because Oshun is the Yoruba understanding of the cosmological forces of water, moisture, and attraction. Therefore she is omnipresent and omnipotent. Her power is represented in another Yoruba scripture which reminds us that “no one is an enemy to water” and therefore everyone has need of and should respect and revere Oshun , as well as her followers.
Oshun is the force of harmony. Harmony we see as beauty, feel as love, and experience as ecstasy. Osun according to the ancients was the only female Irunmole amongst the 401 sent from the spirit realm to create the world. As such, she is revered as “YeYe Cari yamori yeyeo” – the sweet mother of us all.
When the male Irunmole attempted to subjegate Oshun due to her femaleness she removed her divine energy, called ashe by the Yoruba, from the project of creating the world and all subsequent efforts at creation were in vain.
It was not until visiting with the Supreme Being, Olodumare, and begging Oshun pardon under the advice of Olodumare that the world could continue to be created. But not until Oshun had given birth to a son. This son became Elegua, the great conduit of ashe in the Universe and also the eternal and trickster.
Oshun is known as Ya-lorde- the mother of things outside the home, due to her business acumen. She is also known as Laketi, she who has ears, because of how quickly and effectively she answers prayers. When she possesses her followers she dances, flirts and then weeps- because no one can love her enough and the world is not as beautiful as she knows it could be.
On the first day, Orunmila met Eshu, the orisha of chance, whom he greeted as a friend. On the second day, and again on the third, Orunmila met Eshu, coming from the opposite direction. “I am coming from Owo,” Eshu said simply. Orunmila thought it very odd to have met Eshu three times. But Eshu was rather odd in any case, and Orunmila was in a hurry to reach Owo, so he ignored the matter.
On the fourth day, Eshu took some fresh kola fruits and left them in the middle of the trail just outside of the city, where Orunmila would be certain to find them. Once more, Orunmila and Eshu passed one another. This close to his journey’s end, Orunmila did not feel the need to consult his divining nuts.
Orunmila found the kola fruits, and picked them up and began to eat. As he did so, a farmer came out onto the path. “Those kola fruits are from my tree.”
“That is not possible,” Orunmila said. “I found these fruits here, in the middle of the trail, and there are no trees nearby.”
But the angry farmer did not believe Orunmila, and tried to take back his fruit. In their struggle, the farmer cut Orunmila’s palm with his bush knife. Orunmila turned away from Owo, and slept by the side of the road that night. He despaired that he would always be known in Owo as a thief, though he had never in his life taken another man’s property.
During the night, Eshu entered the house of all the people of Owo–including the Oba and the farmer–and cut everyone’s palms. The next day, Orunmila decided that he would complete his journey. Once again, he met Eshu.
“Eshu, I always considered you a friend, but I think you have made my trip to Owo difficult.”
“Quite the contrary,” Eshu replied. “Enter the city without fear. If there is any trouble, I will speak for you.”
The kola farmer saw Orunmila when he entered Owo with Eshu, and he went to complain to the Oba, who ordered the stranger brought before him. Again, the farmer accused Orunmila of the theft.
Eshu then spoke for Orunmila, as he had promised. “This stranger has come to Owo only today: how can he already have enemies? What evidence do you have that this man stole your fruit?”
“We struggled outside the city,” the farmer said, “and I cut the palm of his hand. If he opens his hand, we will see the evidence of his crime.”
“And why should he be the only one examined?” Eshu demanded. “I am sure that many of the people in Owo had the opportunity to steal your kola fruit. Let them be examined as well.”
The Oba consented, and had all the people of Owo come forth and display the palms of their hands. And across each one, there was a fresh red cut.
“If a cut is a sign of guilt, then all of Owo is guilty,” Eshu said, and the Oba agreed, and proclaimed Orunmila’s innocence. The people of Owo brought the mistreated stranger gifts of goats and wine and kola fruits.
And so it was that, both despite and because of Eshu’s actions, Orunmila was welcomed in Owo.
There was an Awo called Biague who had a son named Adiatoto, Biague had taught this son his only
secret. A method to cast Obi (coconut)
In the house of Biague, there lived several other children, They obeyed Biague, he feed and clothed
them. But only Adiatoto the smallest was his son. All lived as brothers. One day Biague died, and the
adoptive children conspired against Adiatoto, and robbed him of all his belongings. Adiatoto
experienced much difficulty.
After a time, the king of the town, Oba-Rey, wanted to find out who owned the lands that had belonged to Biague.
He ordered his men to find this out. Many came forward and made a claim on the lands, including the
adoptive brothers but no one could pass the test, and prove ownership.
Adiatoto heard the news that the king’s men had been asking about him.
When they appeared before him, they asked him to show the secret that proved the lands had been
passed on to him. he said: “The lands belong to me, I will go to the plaza in front of the wall and from
there I will throw coconuts in the method my Father showed me.The coconuts will fall facing up
which is the proof that is needed. Thus is was, and the King gave Adiatoto all the lands and
belongings that had been taken from him
The coconuts (obi), have a limited role in divination
This role is limited to questions that can be answered with a simple yes or no
It should not be used to ask other more complex subjects.
The message given by consulting the Obi depends on which pieces fall facing up, and which face down.
Alafia, the four pieces with the white mass upwards. Definitely an affirmative
Eyeife, two pieces with white mass upwards and two with the crust, this is the most firm response
Otagua, Three pieces with white mass upwards and one with the crust. Some consider this to be an affirmative response. Some others view it as questionable, requiring another throw to rectify.
Ocana, Three pieces with crust upwards and one with the white mass,
Ocanasorde, Four crusts, a definite negative, and requires more question to isolate and problems that need immediate attention.