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.
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.
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.