Orunmila
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Proverbs

Ifa says:
If one says that a matter now lies in the hands of the Ifá priest the Ifá priest says it lies in the hands of Ifá

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Oya

Oya is the Goddess of the Niger River. She is seen in aspects of warrior-goddess of wind, lightning, fertility, fire and magic. She creates hurricanes and tornadoes and guards the underworld.

Her full name is Oya-Yansan, which means “mother of nine.” In Brazil, in candomble she is generally saluted with the phrase “Èpa heyi!. while in Cuban-derived Yórùbá traditions, the faithful often salute her by saying “Hekua hey Yansa.”

She is closely associated with many Orishas, but most especially Shango/Changó, Oggun, Oba (Obba), Yewá/Euá and Ochún/Oxum. Oyá is also called “the one who puts on pants to go to war” and “the one who grows a beard to go to war”. As the Spirit of the Wind, Oya manifests in Creation in the forms as sudden and drastic change, strong storms, and the flash of the marketplace. Oya’s representation of wind, creation, and death is not as arbitrary as it may seem. Oya has a sister named Ayao that is received by her initiates.

Oya has been syncretized in Santeria with the Catholic images of Our Lady Of Candelaria (Our Lady of the Presentation) and St. Theresa. Her feast day is February 2.

In Brazilian Umbanda she is represented by Saint Barbara.

Yoruba Fokelore

More Yoruba Concepts

Five ancient concepts are essential to an understanding of Yoruba aesthetics.

(1) Ase means “power” or “authority”. However, the meaning of Ase is extraordinarily complex. Ase is used in a variety of contexts. One of the most important meanings is the “vital power, the energy, the great strength of all things.” Ase also refers to a divine energy manifest in the process of creation and procreation. Ase invests all things, exists everywhere, and is a source for all creative activity. Again, Ase often refers to the inner power or “life force.” Ase also refers to the “authority” by which one speaks or acts.

(2) Ori is the “inner spiritual head” in humans or “personal destiny,” not mind or soul as these terms are used in the West. But Ori can mean the enabling power that represents the potential that life contains.

(3) Iwa can mean “character” or “essential nature.” Two classifications of usage of Iwa are generally recognized: the ontological-descriptive and the ethical evaluative. The ontological-descriptive meaning enables one to identify the quantitative existence of a person as revealed by their behaviour, the “lifestyle” or manner in which they exist in the world. The ethical-evaluative meaning represents a qualitative judgment of how good or bad is their iwa.

(4) Ewa is an aesthetic term as well as an expression of iwa, a person’s essential nature. Ewa means “beauty”, referring in some contexts to physical beauty of a person or object, but mostly to the qualities of beauty of a person or object. The term can be used to describe how a work of art captures the essential quality of the subject.

(5) Ona means “art” or it can refer to an artist’s ability to create or design. In Yoruba “art” cannot be defined outside of the context of the processes of creation, the purpose of creation, and the skill of the artist in capturing the first two contextualities in order to produce a physical object that embodies meaning.

Ifa Related

Counsel of Cuban Elder Ifa Priests

The Counsel of Elder Priests of Ifa of the Republic of Cuba, has expressed,
determined and required:

1- That we do not accept nor will we ever accept the Initiation of women inside
the worship of Ifa, that not be the ceremony of the Ikofa of Orunmila.

2- That we will not accept in any of our houses and calling extensively to all
in the worship of the Rule Of Ocha/Ifa, the presence of these women that say to
be Iyanifa or Oluwos and even less those Babalawos that have lent themselves for
this farce.

3- That consequently we will publish in our media the names of the people that
have
participated in this fault.

This document was prepared and carried out in the City of Havana, on the 11 day
of the month of September of 2004 and show faith the signatories.

1- Tomas Rodri guez Contreras ( Ocheleso )
2- Ruben Pineda Mariategui ( Babaegiobe)
3- Jose Manuel Pulido (Ireteunfa )
4- Angel C. Padron Cardenas (Babaegiobe)
5- Jose Cruz Diaz (Osa meji )
6- Norberto Diaz Ugarte ( Babaegiobe )
7- Julian Diaz Ugarte ( Okanarete )
8- Rogelio Diaz Ugarte ( Ojuanishobe )
9- Sergio Clerigo Mederos Soto ( Oturabara )
10-Antonio Sevilla ( Ofun meji )
11-Lucas L. Aberasturir Cabrera ( Obeyono )
12-Ignacio Gabriel Tartabur ( Obetua )
13-Mario Marino Angarica Diaz ( Ochelobe )
14-Lazaro Aldama Alfonso ( Ofunsa )
15-Francisco Escorcia Bringas ( Ogunda Bede )
16- Guido Felipe Cortés Tondique ( Obeidi )

PRIESTS ADVISORS OF THE GREATER COUNCIL

1- Adriano Omar Quevedo Zambrana ( Osaloforbeyo )
2- Carlos M. Gómez Argudà n ( Ocheleso)
3- José Fernando Campos Fernández ( Osaloforbeyo )
4- Luis Céspedes Madrazo ( Okanasa )
5- Nicolás Sánchez Cartaza ( Osaloforbeyo )
6- Aurelio Pablo Chacón ( Ikarete )
7- Raúl Miguel Boffill Quintero (Iretejuany)
8- José Angel Villalonga Vianez ( Osaguory )
9- José Antonio Leal Bernal ( Ofungando)
10- Ricardo Betancourt Ponce ( Iguoryobara)
11- Enrique Malpica Torriente ( Ogbetua)
12- Frank Cabrera ( Obeche )

 
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