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.
The Yoruba believe that there is a god, Ori, who supervises people’s choices in heaven. Literally, ori means ‘head’ or ‘mind’, because that is what one chooses before birth. If someone chooses a wise head, i.e. intelligence, wisdom, he will walk easily through life, but if someone chooses a fool’s head, he will never succeed anywhere. Ori could be considered as a personal god, a sort of guardian angel who will accompany each of us for life, once chosen. Even the gods have their Ori which directs their personal lives. Both men and gods must consult their sacred divination palm-nuts daily in order to learn what their Ori wishes. In this way, Ori is both an individual and a collective concept, a personal spirit directing each individual’s life, and also a god in heaven, who is feared even by Orunmila.
In heaven, there is a curious character called Ajala, a very fallible man whose daily work is fashioning faces (ori) from clay. Sometimes he forgets to bake them properly, so they cannot withstand the long journey to earth prior to the beginning of life; especially in the rainy season the clay might be washed away and there would be a total loss of face!
According to way Miguel Febles Padron performed the ritual
Translated by Ogbeate
this page is not yet completed,
I intend to add images or drawings soon to correct misaligned Odu
Table of Contents
1 Preparation of the required material for Ebo on the Opon
2 The 4 different tablets used on the Opon during the Ebo
3 Instructions pertaining to the first tablet on the Opon
4 Instructions pertaining to the second tablet on the Opon
5 Instructions pertaining to the third tablet on the Opon
6 Instructions pertaining to the fourth tablet on the Opon
7 Conclusion of the Ebo
Part One: The preparation of the Ebo
1 Find a square piece of strong brown, shopping bag paper. about a foot square, and place inside a smaller square of paper. This now become the Ebo any reference to ebo means that the items are added to the paper square
2 Take the leaf of the Malanga remove the central stem on the leaf, and the three points. place it in the ebo at the center of the 2 sheets of paper.
3 Take an eko remove the paper wrapping. and place some on the leaf
4 Take some Epo and spread liberally over the Eko then add three pieces of Ekute and three pieces of Fish
5 add also toasted corn, and some dirt from the doorway of the home. If the home has more than one entrance, add dirt from every doorway. bring the dirt in both your hands, first adding to the paper ebo with your right hand and saying the words INLE LALHELU and
then with your left hand and say INLE LALHELA
6 After the dirt is added , combine with all the items specified for the particular ebo. If an item is to large, keep it outside of the ebo so that you can better perform the ritual.
7 Lastly add Oti and honey, then you are ready to begin the ritual at the Opon Ifa.
8 At the place where the ritual will be performed, you should already have the mat with the Opon Ifa in the center, the Irofa and the okuele to the left and to the right the brush, container of water and a sheet with the odu for the particular ebo. any animals that might be required and those items that might be too large to include inside the ebo
9 The ebo, now having been prepared, should remain to the right of the mat, in front of the Opon Ifa
Different Arrangements of Odu on the Opon Ifa to perform an ebo
To perform the Ebo in such a way that it meets all the required rituals and ceremonies the babalawo needs to place on the opon Ifa certain odu of Ifa at different times during the procedure. These different parts of the entire ritual have been called Tablets of Ifa. Since they are placed upon the Opon Ifa . A through understanding will make it easier to explain the ebo completely.
Tablet number 1
This is the most important of all, although not diminishing the other tablets used during the process. Without which the ebo would be incomplete. This tablet is begun by placing the odu. Baba Eyiogbe in the center. Starting from the bottom upwards. dividing the opon ifa into two equal parts. to the right of the lines, place the combination signs of Ifa. to the left place the melli sign of Ifa. after adding the melli signs to the left side, also place the odu’s of Iwori Ojuani and Iroso Umbemi
An example of the first tablet of the Opon Ifa follows below.
Tablet number 2
This tablets is used so the person that is receiving the ebo can symbolically wash the hands with the feathers of the ebo. The hands are washed with the feathers and then they are deposited in the ebo itself. place in the center of the Opon Ifa the sign that brought about the ebo, and also Ogbe Iroso and Otura Oche
Tablet number 3
This tablet is used to seal the ebo, after all the required rituals are performed and the final destination for the ebo is determined by the ebo. just as you did in tablet number 1, place the odu Baba Eyiogbe so that it divides the opon ifa into sections, but this time also draw a line across to divide the opon into four parts. DO NOT CROSS THE SIGN IN THE CENTER
Tablet number 4
This tablet is used to dismiss the ebo,
remember that every time that the odu Ika Melli is invoked, the opon ifa should be encircled with the two middle fingers to build a house around ifa and the iroso that remains in the finger tips should be added to the ebo.
II II OO OO II II XX IO
II OO II OO II OO XX IO
OO OO II OO II II XX IO
OO II OO OO II IO XX IO
OO II OO II OO II II II II OI OO
II II OO OO OO II II OI IO IO II
II II OO OO II II II OI IO II OI
II OO II OO II IO OI OI IO OO IO
II II II OO OO II OO II II IO OI
OO II OO OO II OI IO IO OI II II
II OO II II OO II OI II II II II
OO II II OO OO IO OI II II II II
OO II OI OI OI II
II OO IO IO II OI
OO II II OO OI OI
II OI II OI IO II
II OO OO II II OO OO II
II OI OO OI IO II II IO
IO II OO IO OI IO OI OI
IO IO OI II IO II II II
these odu should be written left to right
II XX II
OO XX II
II XX OI
OI XX OI
Feathers and Ache de Ifa are used to break the odus that have been placed on the opon by using a circular motion with the Irofa. Then and place them in the person hands.
The person rubs them with his hands and adds all to the ebo
The odu labeled with an X represents the odu that was cast originally for the person prior to the this ebo.