Odù Ifá

Olókùn Becomes the Ocean

Irawiro belebe, Isepa werewere, Itibamba, Ota werewere, A dífá fún Olókùn…

Irawiro belebe is the leaf that is seen spreading on top of water, Isepa werewere is the small tree on the river, Itibamba is the very large tree under the water that can not move from one place to another, Ota werewere is the stone, Cast Ifá for Olókùn…

The three Awo who mislead Olókùn came to greet them and (s)he cursed them. The first and second Awo were cursed to be flowing on top of water, while Olókùn cursed the third Awo to live in a stationary way. Olókùn blessed the fourth Awo for their truthful insight and support by allowing them to dine with them till the end of their life. That is why Ota is smooth because of its habitation with Olókùn and living and enjoying a stress free lifestyle.

In this Ẹsẹ̀ form Èjì Ogbè it speaks of Olókùn who was previously small in size, like that of a lagoon or a small river.  Olókùn was looking for how to attain growth and development and wanted to be spread and well known all over the world. Olókùn went to see an Awo to consult Ifá and Èjì Ogbè came down. Olókùn was told that they could not have a child; that it was not their destiny.

Olókùn felt dejected because this Awo was supposed to be very knowledgable and well versed in Ifá; they had a good record and they were known for their good works and accurate predictions. Despite that, Olókùn was not satisfied. Olókùn went for a second opinion and they were shocked that another Awo cast the same Odù, Èjì Ogbè, and they said the same thing. Olókùn became more depressed and dejected. But, Olókùn having a very strong mind would not give up. Olókùn went to the third Diviner to get a third opinion, Olókùn knew that this Diviner was not as good as the first and the second one. Olókùn got the same response from this third Diviner.

Olókùn became so dejected that they began crying.  Just then another compassionate Awo came their way.  The Awo told Olókùn to follow him and that if there was anything that they could help Olókùn to accomplish they would gladly do it for them. So, Olókùn being as determined, desperate and persistent as they were went with the fourth Diviner to consult Ifá again. Olókùn had gone here there and everywhere seeking for a answer. But, the fourth consultation truly shocked Olókùn. The Awo checked in with Ifá and Èjì Ogbè came down yet again. The Awo said, “Congratulations, your success is knocking on your door, but you need to do offerings to open it.  Ifá said you will be successful, where as the other Awo where incorrect about giving Olókùn the correct messages. Many moths later Olókùn became successful and Olókùn started spreading.  They gave thanks for the fact that even though their detractors told them that they would not be successful; through Ifá Olókùn was. Ifá said that they would grow and develop and have many children, in fact they could have anything that wanted to have. The Awo said, “these are the materials to be used for offering”, and although Olókùn upon hearing what they wanted to hear now, placed it side by side with what they had heard before and did not truly and totally believe in what the last Diviner said, but they were ready to give it a trail. They did all the measures prescribed and set out to follow the instructions to the letter.

Olókùn then became very very successful to the extent that when Olókùn became great and big, people now wanted to be Olókùn’s friend. Those Awo who predicted that Olókùn was not destined for greatness wanted to visit Olókùn. But, Olókùn did not allow them to get closer to self and kept them far away. However, when this fourth Diviner was traveling to the depths of the Ocean to visit with Olókùn. Olókùn said, “let that Diviner come straight to me at the deepest part of the Ocean, because if not not for that Diviner I would have already given up and lost hope, but the Diviner assured me that I can get it, I can make it, I can get there and I did what was prescribed and here I am today”. This diviner is called Ota werewere. The three Awo that had mislead Olókùn came to greet him and he cursed them were  Irawiro belebe (a leaf that is seen spread on top of water - sea moss).  He was cursed to live on top of water.  The second Awo was Isepa werewere (a small tree on the river), Olókùn curse him to be flowing on top of water as well.  The third Awo was Itibamba (a very large tree under the water that can not move from one place to another).  Olókùn cursed this Awo to live in a stationary way.  The Awo that gave Olókùn truthful insight was Ota werewere (the stone).  Olókùn told Ota that he would be eating and dining with him till the end of its life.  He was told that he would live a stress free life, thats why this stone is smooth because of living with Olókùn. Today Olókùn has manifest self as the large and vast Ocean. Olókùn is known in the East, in the West, in the South, whether they are calling Olókùn by different names; it is still the Ocean.

Àṣẹfá

The narrative here is very clear it speaks about being persistent and being consistent. Perseverance and determination in not giving up. You have heard of people getting a second opinion but it is very rare for people to be getting a fourth opinion; “it only shows a strong element of: I have to get this, I have to know why, I have to be sure, which did help them.” In another way it speaks to Olókùn being very appreciative, giving back to those who gave to Olókùn or recognizing all those who were involved in Olókùn’s greatness. Olókùn actually told Ota that they were not going back to where they lived and that they would stay with them, because if Olókùn had stopped and not got to them as the fourth consultant to divine for me - they would never be where they are now. They told Ota that they never wanted them far away from them - they would stay close to Olókùn. That is why those Ota stay at the base of the Ocean - living in the deepest part of the Ocean where the essence of the Ocean is. Ifá says know what you want, go all out for it! To the extent of the fourth option for it, not just second opinion and when you get it and it gives you what you want. Keep it so close - never allow it to be far away so that you can easily lay your hand on it. 

Ifá says dont get feed-up.  Ifá says like Olókùn you are going to be popular and well known.  People may discourage you with wrong information, but don't let that dissuade your large ambitions.  Olókùn was told by many Awo that they would not become successful nor would he see the growth and development that they had been sought in life. Ifá says be clear and focused on what you want to achieve and don't lose sight of what is important. Ifá says your mind is everywhere racing from one thing to another. There is a need for you to maintain a definite focus and have a clear goal in mind.

Ifá says whatever position you find yourself in, Ifá says to give thanks always.  Some people are trying to reach your position.  Always give thanks for where you are.  Ifá says don't let anyone discourage you.  Be careful of the information you get or are listening to.  Ifá says although you may meet a lot of fake people in life, but you are going to pass through them.Don’t get feed up, you may feel frustrated, you may have lost hope.  Ifá says that although you may meet plenty people on your way telling you this or that - untruthful people.  You will pass through them.  At the end you will be fine.  Do the right thing at the right time.   

The Vine that overcame embarrassment

Máa yẹ ba, máa yẹ lọ alawo Eesu, O dífá fún Eesu ti iku, àrùn, ejo, ofo ati gbogbo ibi fi ori re nṣe ona,  O gbẹbọ rẹbọ, Nje kíì fi orí eesu ṣe ona mo, Máa yẹ ba Awo máa yẹ lọ.

Máa yẹ ba, máa yẹ lọ means I will duck it and dodge it when going and also duck it and dodge it when coming back. These were the Awo who cast Ifá for Eesu (a rope like vine) when Ikú (Death and Transformation, Arun (Sickness of Body, Mind,Character and Poverty), Ejo (Cases, Arguments, and Disagreements), Ofo (all forms of Loss), and all other kinds of negativities were using Eesu’s head as road. Eesu made Ẹbọ and Olódùmarè grew thorns and spikes all over Eesu’s body. Up till today everyone that wants to pass this plant on the road has to be careful not to step on its thorns and spikes. Eesu was singing praise to the diviner, Máa yẹ ba, máa yẹ lọ.  That if not for them, death, loss and sickness would of trampled and walked upon them again.

In this Ẹsẹ Ifá of Ọ̀yẹ̀kú Méjì, Ifá gives us the narrative of Eesu a rope like vine that was being trampled and steeped on by everyone. Eesu was being looked down upon, scorned and victimized. Eesu grew tired of being treated in this manner and so Eesu went to consult Ifá and the Odù Ọ̀yẹ̀kú Méjì came down. The Awo asked Eesu to make (Ẹbọ) offering using needles, nails, pickers and broken bottles. Eesu listened to the advice of the Diviners, Máa yẹ ba, máa yẹ lọ and Èṣù then transformed these materials to be come a protective layer over the body of Eesu, so that everyone that did not watch well before mistakingly stepping on Eesu they will get injured and damaged in some unpleasant way. When people are walking as soon as they see Eesu they try to go a different way so as not to step on it.  Today, no one treats Eesu in an unfair manner again.  

Àṣẹfá

If we look at the Diviners names we can see that the essence of the advice for someone who receives Ọ̀yẹ̀kú Méjì during a Dáfá (Ifá Consultation) is that they should watch their steps, think before acting and create and act in a way that others may not suspect your movements or actions - moving in a “zig-zag” like manner. Equally, avoiding those traps or circumstances that can create unpleasant feelings.

Ifá is giving this person for whom this person Odù comes out for multiple messages. They may be in a state where they are being ridiculed or figuratively or literally being trampled upon by others or malefic energies. The advice for this person here is to cultivate an Eesu like state whereby you metaphorically arm yourself with the tools and “weapons” or defensive measures you need to protect yourself. Ifá says that this person is in need of some self-protection as a way to defend self from others. Likewise Ifá is telling this person to cultivate the essence of the Diviners which use foresight and insight to “duck it while going” and “dodge it while coming back”. Ifá is telling this person to be prepared to act and protect oneself and ones interests, just as Eesu who grew thorns, pickers and spikes all over their body as a form of self-protection and preservation. It was through Ẹbọ to Èṣù that Olódùmarè transformed Eesu to have a protective layer around their body, in such a way as to prevent all manners of negativities befalling that person.

Ifá encourages this person to make Ẹbọ so as to be able to cultivate and embody the same Àṣẹ that Eesu uses to protect self and align with the positive forces of growth and development.

(Song) Máa yẹ baa Oo Awo Máa yẹ lọọ Máa yẹ baa Oo Awo Máa yẹ lọọ Ikú ma dor'ii forí Eesu dona oo Máa yẹ baa Oo Awo Máa yẹ lọọ Arun ma dor'ii fori Eesu dona oo

I give thanks for Máa yẹ baa and Máa yẹ lọọ the Awo who did the offering, so that death and sickness can no longer walk on my head - so that Eesu is not treated in a scornful and victimized way as he was before.

Ojú and ire meet at èsù

Ìwòrì wò gborogodo Awo Ojú, Dáfún Ojú lojo tóo nwa Ire, Ìwòrì wò gborogodo Awo Ire  Dáfún Ire lojo tóo nwa Ojú, Awọn mejeeji rẹbọ, Ojú ri Ire,  Ire no síi ri Ojú, won baa ara wọn pade lọdọ Èṣù.

Ìwòrì wò gborogodo means to think deeply, looking inside oneself bringing forth ones desires from ones inner universe to the outer universe. These were the diviners who cast Ifá for Ojú (the eyes) when looking for Ire (blessings and fortunes) but Ire was also looking for the Ojú. They both did the prescribed measures (Ẹbọ) and adhered strictly to the advice of the Diviners. They met each other at Èṣù’s place of abode.

Many Ẹsẹ Ifá are very deep in the analysis of existence; Ire is there all the time, we just have to find it. We have to entrain ourselves in how to pull it out from the Universe and into our experience of reality. The key to understanding the depth of Ẹsẹ Ifá and being an effective practitioner or priest is to have a deep understanding of the meaning of the Diviners name - it is very important and a Key piece of advice and information. 

In this Odù Ifá speaks of a Diviner named Ìwòrì wò gborogodo; let us see Ìwòrì as an energy or as a person who is watching who is looking, who is researching, and who is meditating.  The manner in which you look is what gborogodo means.  When you think about it something deeply and intently, when you research, when you consult, when you “google” - whatever you consult be it human beings, divine intelligence, books or encyclopedias - you are still engaging in the act of gborogodo.  You can also say gborogodo is to think deeply twice by examining the information before and decision and conclusion is made definitively. Wò is to look at, but it’s not just looking; it is thinking about it, examining it and looking at in detail.  Weighing both sides, pros and cons.  When you say, “I heard you, let me think about it.”  You are going to “wò gborogodo”. It is the act of researching, looking into, networking, problem solving to find a means to resolve a situation or make a conclusion.

Àṣẹfá

What is Ifá speaking to and pointing to in this Ẹsẹ Ifá. Let’s break this down. What is Ojú? Ojú is our eyes and our sight, our eyes are part of our sensory experience; they are one the means we use to experience physical reality. It is said that our two eyes look, but our third-eye sees. When we engage our inner sight we are able to see and sense beyond the physical and into the realms of spirit. In the context of the narrative Ojú was looking for Ire and Ire was searching for Ojú. So, in this way, if we see Ojú as being an aspect of our sensory perception and Ire as being a personification of all that is good, well and abundant in the Universe. Ifá is saying that Ire and Ojú desire each other. There is an intrinsic desire of all human beings existing in a benevolent Universe to experience all the goodness that it has to offer. Ojú wants to experience Ire and Ire being an intrinsic part of the Universe finds expression in seeking and finding Ojú. The fact that both adhered to the advice of the Awo means at a deeper level that this seeking out and finding of Ojú and Ire is a Universal Law.

The place of their meeting is also very deep and important. The abode of Èṣù is in the Heart of our Consciousness. Èṣù is our consciousness. As an primordial spiritual energy and force it governs our free-will and ability to make decisions. Èṣù is that aspect of Olódùmarè that resides deep within us stirring us to make decisions that our in our highest interest, even those that are seemingly contrary to our perception of Highest Good are made to bring us back into a deeper state of alignment and harmony with the Universe. Èṣù, residing in the depth of our being is the place where our sensory perceptions and inner sight converge with all blessings and fortunes to bring them into manifestation. It is these convergence of forces, Ojú and Iré at the spot of Èṣù that bring to light an into our reality the felt and lived experiences we desire.

When an Awo is finished preforming Ẹbọ, it will always go to an abode of Èṣù, because it is Èṣù that is capable of delivering their prayers and bringing about the convergence of the right universal forces to bring into existence the Ire Ifá has foreseen.

The advice for this person that receives Ìwòrì Méjì is that they may be looking for their blessings, and that their blessings are simultaneously looking for them. It is this act of deep self reflection and self discrimination that will hasten the manifestation of their desires. They must look and begin to meditate deeply on what they want and how they can achieve it. They are advised to honour the outer Èṣù through Dáfá and Ẹbọ and their inner Èṣù by mediating and cultivating a deeper relationship to their Divine Consciousness.

ÈSÙ SENDS AWAY ÌBÀNÚJE

Kuluso kòó so lori ọlọ, Iren kòó so ní poroporo odò,  Dáfún Ọ̀rúnmìlà,  Alade lòó gbé Ìbànújẹ níí iyawo,  Njẹ kini yóò bàa ni leè Ìbànújẹ lọ,  Èṣù níí yóò bàa ni ke Ìbànújẹ lọ.

Kuluso kòó so lori ọlọ, is speaking about Kuluso, a type of insect (Ant) that burrows into sandy soil and is not capable of boring into the face of a rock or a grinding stone.This insect can not borough into ọlọ (a grinding stone). Iren kòó so ní poroporo odò is speaking about Iren (Cricket) which does not dig into a swampy or water logged soil. These are the names of the Awo who cast Ifá for Ọ̀rúnmìlà. Alade (Ọ̀rúnmìlà) went and took Ìbànújẹ (sadness, unhappiness, discomfort, depression) as partner and things started going bad and to worse, Ọ̀rúnmìlà was told that only Èṣù can help in arresting the situation and sending away Ìbànújẹ from Ọ̀rúnmìlà.

This Ẹsẹ Ifá from Ìdí Méjì speaks about how Ọ̀rúnmìlà was experiencing outer challenges and internal disharmony. Ọ̀rúnmìlà had gone to consult with Kuluso kòó so lori ọlọ and Iren kòó so ní poroporo odò to seek out a solution. The names of the diviners mean that Kuluso is not capable of burrowing into the grinding stone and Iren is not made to burrow into swampy soil.  So the essence of these diviners names are indicating that these insects have a natural and innate relationship to a specific environment; they will not be able to survive in those environments that do not suit them. This speaks to orderliness and inherent compatibility between ones inner nature and ones outer environment. The esoteric names of these Diviners are indicating that in essence what are telling one that what one is experiencing in their life is not meant to be in your life because it is not your natural abode and may very well be the source of your discontentment and depression.

It was these two Diviners that cast Ifá for Ọ̀rúnmìlà when Ọ̀rúnmìlà was in a partner ship with Ìbànújẹ. What is the meaning of Ìbànújẹ? Ìbànújẹ is unhappiness, pain, discomfort, stress, depression and internal discord. Nobody want to have Ìbànújẹ, because Ìbànújẹ means when you are not happy from within.  So Ọ̀rúnmìlà was looking for ways to part with Ìbànújẹ.   The Awo told Ọ̀rúnmìlà that the only energy that could assist you with severing your relationship with Ìbànújẹ is Èṣù; the only energy that can drive Ìbànújẹ far away from you is Èṣù. 

It is offering to Èṣù that was able to send away unhappiness, stress, strain and displeasure in ones life. Once this was done whatever was causing the general unhappiness (tangible or intangible) went away from Ọ̀rúnmìlà. Ọ̀rúnmìlà started singing, "who is it that can send away Ìbànújẹ in our life? It is Èṣù. Èṣù is the only one that can send away Ìbànújẹ" Ìbànújẹ in the form of a human, a job, anything. Èṣù you are the only one capable of sending Ìbànújẹ away. Send all Ìbànújẹ away from me Èṣù”. Ọ̀rúnmìlà did the Ẹbọ and gave the offering to Èṣù.

(Song) Kini yóò bàa ni leè Ìbànújẹ lọ,  Èṣù, Níí yóò bàa ni ke Ìbànújẹ lọ, Èṣù

Who is it that can send away Ìbànújẹ in our life? It is Èṣù. Èṣù is the only one that can send away Ìbànújẹ.

Àṣẹfá

At a surface level we can discern that the person who receives this Odù during a Dáfá is having a lot of issues and challenges internally and externally. They may been in a relationship that is causing them more issues and challenges than is giving them blessings and fortunes. Ifá speaks of a person who can better align themselves to an environment that is more beneficial and better suited to their innate nature. Ifá speaks of the inherent need for compatibility.

A deeper look into this Ẹsẹ Ifá, speaks of the necessity for this person to understand that the internal psychologic states of a direct relationship to their inner experiences and outer circumstances. Ifá is saying to this person that if you are depressed it's you, if you are happy it's you - it all starts with your mind and your internal disposition.  Whatever a given situation is; it is your choice to accept that situation with a smile or a frown. The advice that Ifá is indicating is that this person is in a situation that is likened to Ọ̀rúnmìlà whom desired to rid self of their partnership of Ìbànújẹ. Ifá is telling this person that they must and should remove them self from a mind state of unhappiness and suffering.

The key to your happiness and success; the root of your joy or failure is your Èṣù - it is you. Your inner Èṣù is what determines whether your going to be happy or not.  Ifá is asking this person to work on their mind and their perception of circumstances and take the appropriate responses to rid themselves of unhappiness and depression. You can't control what others do or say to you, but you can control your responses.

This narrative is speaking about someone who is not in divine compatibility with themselves and that by working with their inner Èṣù (their Mind) they will be able to harness the resources from the Universe to transform suffering and pain.

Going beyond ritual, people often look at the physical representation of Èṣù to send away Ìbànújẹ, when it has to start from the persons own mind and their internal dialogue and outward responses to it.  Ifá is saying that this person has a choice to either live in a state of Ìbànújẹ or transform self by using their Èṣù to send it away.

The Roosters Comb

Isesere fi ogbe sé iye, Dáfún Akukọ Adìe wipe fil pupa orí re lẹbọ, Óò gbọ sugbon kòó rẹbọ,  Kòó sì tún gba ìkìlọ, Ogbè akukọ pelu oun tii aa nwo kii aa too no eyi ti wọn yóò muu pa.

Isesere fi ogbe sé iye is a type of bird that has a comb on its head with feathers that surround it. This is the name of the Diviner who cast Ifá for the (Akukọ) Rooster to offer a piece of red cloth on his head but refused and never followed the advice of the Awo.

Isesere is the name of a particular type of bird which cast Ifá for Akukọ and they told Akukọ that in order to live long and prevent problems, he was told to give up his red hat, red cap, or red scarf on his head  And the rooster said no way.  I cant do that.  The rooster did not do the Ẹbọ.  

Akukọ Adìe heard the instructions and allowed it to come in through the left ear and go out through the right ear.  Which is a metaphorical way of saying the Rooster did not listen to the instructions.  It is the red piece of cloth that the Rooster refused to offer that Èṣù wrapped around the comb of the Rooster so people can now identify them for food or spiritual purposes.  Till today, the comb of the Rooster is one of the main factors when deciding on which Rooster to purchase.

Àṣẹfá  

What is Ifá telling this person based on the above narrative (Ẹsẹ)? Ifá is saying that this person has the likelihood of drawing unwanted or undesirable attention towards oneself. Ifá draws the comparison between the Rooster wanting to keep its red comb on its head and someone for whom receives this Odù as holding on to some belief about self, or some character trait that is best let go of.

Ifá says this person should definitely not where red cloth on their head, so as not to invoke the same scenario in which has manifested in the life of the Rooster. Going beyond red as a colour or piece of cloth, scarf, lipstick, or hat.  They should not present themselves or act in such a way that will draw and attract unnecessary attention to oneself.  The advice was given to Akukọ to have long life and he refused to heed it.  Again, Ifá may be pointing to an aspect of ones character that they need to give up in order to attain growth and development.  

Èṣù is there to make sure that those who listen to the advice of Ifá; they will get the supported by the Universe. While those who fail to heed the advice of Ifá and do not do the Ẹbọ will not be able to tap into the same type of Ire and universal support system.

The Children of Hands and Feet

Òkúta ala pa máa ṣe ẹjẹ, Apandi aa la máa ṣe oyun,   Dafun Ọwọ ati Ẹsẹ…

Òkúta ala pa máa ṣe ẹjẹ, means that the stone (Òkúta) whenever it breaks will never bleed. Apandi aa la pa máa ṣe oyun means the broken clay pot (Apandi) when broken will never discharge pus. These were the Babláwo who cast Ifá for Ọwọ (hand) and Ẹsẹ (foot). They both did offerings and followed the advice of the Awo.

Ọwọ and Ẹsẹ were concerned about protection, safety, and long life for their children.  They were assured that if they followed the advice and did the Ẹbọ; they would both have children.  And that their children would never leave them in this world and transit back to Ọ̀run (the Spirit Realm).  The children they had would never die while their “parents” were still alive.  Both Ọwọ and Ẹsẹ did Ẹbọ and they both gave birth to five children each.  The children of Ọwọ never die while alive.  The children of Ẹsẹ will not go to Ọ̀run prematurely while their parents remain in Ayé. The Hand is Ọwọ, the Foot is Ẹsẹ.  The fingers and toes are the children of Ọwọ and Ẹsẹ.

The name of the Awo is a major factor in guiding clients.  The names of the Olúwo in the context of each Ẹsẹ speak directly to the client and tell the client what to do; they give them guidance, instructions to follow, things never to do, things always to do, observations to look out for, warnings, or assurances of things that will never take place, or what will surely happen.

In this case of Ọ̀wọ́nrín Méjì, it gives strong assurances that your child will never die while its parents are still alive.  Because the children of Ọwọ will never die while Ọwọ is still alive and the children of Ẹsẹ will never die while Ẹsẹ is still alive.  Ifá is using the Diviners names as Àṣẹ to support the immutable fact that no stone bleeds blood and no broken clay pot will discharge pus as universal laws to empower the manifestation of what Ọwọ and Ẹsẹ were seeking from life. The strength of an immutable fact is that it can not be changed and so it uses that power an invokes it upon their own children with the intention that their children will always out live them because no stone can bleed and no broken pot discharges pus.

Àṣẹfá  

In the context of this narrative, Ifá speaks of children but in this context children does not have to mean strictly biological or physical children. It can mean children in the context of new relationships, partnerships, ideas, ventures, or business. When we have “children” in this context it could mean anything that in some way we can nurture and take care of to a great degree. Expanding on this, Ifá is speaking out someone who is seeking out growth and development or is in the midst of building new relationships and partnerships and is desiring for those ambitions to become fruitful and advantageous. Ifá may also be speaking about someone who is concerned with how to sustain the livelihood of ones investments, financial or otherwise. This person is concerned with their legacy in the context of being able to build and sustain something that will outlive them.

This Ẹsẹ (narrative) can be used as an Ìwúre (prayer) to pull the blessing of having your children in all forms out live their parents by using the Àṣẹ inherent in the Diviners names to say, “because the stone can never bleed and the broken clay pot can never discharge pus, I demand from the Universe that no negativity will befall any of my “children” in any form whatsoever - my children will always outlive me, Àṣẹ.” This Ẹsẹ can be used to affirm what one desires to speak into existence within various situations.

Compatibility is the pillar of Relationships

Opo ile ree maa gbe ile duro, Idasi ree nmu Akiton dagba, Dáfún Eepin too nlo soko Igba  Won koo rebo kii Aake re lee ron igi Eepin gbẹbọ rẹbọ, Nje Eepin se oko Igba, Igba beere si wuuyi, Kii Eepin rubo kii Aake re lee mu igi,  Eepin se oko igba, igba sii wuuyi. 

Opo ile ree maa gbe ile duro, means the pillar or column of the house makes the house to stand firmly. Idasi ree nmu Akiton dagba, means the act of dumping rubbish on the dump site is what makes it to grow and become tall. These were the Babaláwo who cast Ifá for Eepin (sandpaper-like leaf) when going to marry Igba (calabash). Eepin was advised to make Ẹbọ so that Eepin’s axe will be able to cut the tree. Eepin made Ẹbọ and Eepin becomes Igba’s partner. Igba’s life became more beautiful and Eepin should make offerings so that Eepin’s axe will be able to cut the tree. Eepin becomes Igba’s partner and Igba’s life became more beautiful.

Eepin is a plant whose leaves are very hard and corse like sand paper.  Sandpaper is used to smooth out wooden materials.  The leaves are traditionally used to clean Igba (calabash), leaving Igba always looking more beautiful and cleaner. Eepin was going to become the Oko (partner) to Igba (calabash).  They went to Ifá to seek consultation to know whether it is ok to go into a relationship, partnership and marriage.  The deeper meaning esoteric name of Olúwo, Opo ile nii mu ile duro means there is no house that can stand without pillar, column, or beam. Opo is the column or the pillar that makes something to stay very well and stand strong.  Opo from the non physical point may be understood as the mother or the father or the support structure of a family, household, or livelihood.  Opo in this context can mean supporting the home by of bringing in money or being the one that cares for the home. 

The other Awo that declared Ifá to Epin is Idasi loo maa nmu akiton dagba.  Akiton is the dumpsite and for a dumpsite to be great; it has to “take” and accept everything.  Idasi is the act of pouring more and more at a dumpsite.  Ifá is saying that if you are the type that accepts everything you will become bigger and occupy more space.  So the dumpsite becomes big because it takes in and accepts everything.  

Àṣẹfá  

Ifá is speaking metaphorically about the need to find what is ones pillar or support structure.  What is it?  Or who is it that makes our “roof” to stand up right and not be shaky?  To become big and great it means imparting the actions of tolerance.  For Akiton to become a dumpsite it accepts and deals with everything through tolerance.  That is why Akiton grows bigger and bigger.  

Looking at the relationship between Eepin and Igba, Eepin is a very strong a corse leaf that has a unique relationship to Igba in that it can clean and wash Igba very well making Igba look more attractive. Eepin took Igba as a partner.

So, this Ẹsẹ tells the person that they may be entering a relationship either intimately, sexually, or a business partnership or otherwise. That has the potential to be a supportive and mutually beneficial relationship.  This person is advised how to take their time and examine who is the pillar, who is the column, and who is the supporter.  This person must persevere, endure, and be tolerant like that of Akiton.  They are also advised that at times in the relationship they may be more like Eepin who cleans Igba, or more like Igba who is cleaned by Eepin depending on the circumstances and dynamics of the relationship.

The Success of Soap

Konrinkon tii kon jon,  Dafun Ọṣẹ toun sawo lo sode Ayé,  Ẹbọ aseyori ron foo koọṣẹ,  O gbẹbọ rẹbọ, Nje atewe atagba lọṣẹ nwe mo kedere.

Konrinkon tii kon jon cast Ifá  for Ọṣẹ (soap) when traveling to the material world and was asked to make sacrifice for success and completion of whatever they start, which they did. Today, all both young and old will be given a good bath with soap. The soap is needed and use by all for different reasons and purposes.

Ọṣẹ (soap) sought out divine intervention and guidance at the inception of her journey to the physical realm. They desired success and the greatest of achievement in all their dealings.

Àṣẹfá  

This Ẹsẹ is speaking about taking appropriate actions and the right steps to take at the appropriate time to maximize outcomes. Ifá speaks here of initiating and bringing projects to a profitable and reasonable conclusion. Ifá encourages this person to subject their whole project from the conceptualization stage to divine guidance.

The Tigers Arrogance

Egbesegi Awo Ẹkun, Dáfún Ẹkun, Ẹkun lo s’igbo ilera…

Egbesegi is the name of the Awo who cast Ifá for Ẹkun (Tiger) when Ẹkun was going to the jungle. Ẹkun was told make Ẹbọ so that this jungle where they were going; would not be the same jungle they starved in. Ẹkun could not imagine that (s)he would starve in the forest where there were many different types of prey.  Ẹkun began thinking that the Awo only wanted money when the Awo told Ẹkun that (s)he had to offer a pigeon to ensure that they would not starve in the jungle.  

This Odu speaks of the Ẹkun who went to do a Dáfá so as to be successful in hunting and consuming food in the forest.  The Tiger was told by the Awo that he will be able to catch many different types of prey, but (s)he will not be able to eat them.  They advised them of the appropriate measures to be taken so that (s)he would be able to eat the food (s)he would catch.  The Tiger thought to them self, “how would I be able to catch food and not eat it? Me starve in the forest? With these claws and teeth? Thats does not making any sense! You Awo just want my money!” 

(S)he did not do the measure prescribed.  So, when the Tiger went to the forest (s)he caught food, but before they were able to partake of the food a big fruit from a tree would fall in the forest making a loud sound.  The Tiger would get startled and afraid and run off before partaking of the food thinking something is going to attack them.  This happened repeatedly to the Tiger, starving (s)he went back to the Awo to preform the measures they had prescribed to him previously, and was again able to catch and eat food.  

Àṣẹfá

The advice in this narrative is indicating that one should know and be prepared before any significant actions are taken.  Ifá says that you should guard against being overconfident and arrogant, like the Tiger.    Pay attention to ones opponents and don't disregard them. Listen to the advice of others and maintain and cultivate humility.  

Know Your Boundaries and Limitations

Goloseyi kemi golosohun, Dáfún Onimusen atiworo, Tọmọ ẹyẹ npa lọmọ jẹ, O gbẹbọ rẹbọ, Nje èèwọ ẹyẹ kí jẹ usen.

Goloseyi kemi golosohun, means knowing ones limit, capability and extent in issues and matters, while Gooloseyi kemi goolosohun means avoiding trouble and ducking bad people are the names of the Diviners who cast Ifá for Onimusen atiworo. When the Ìyáàmi Àjẹ́ were spoiling and killing their things including their children. Onimusen atiworo heard about the Ẹbọ and sacrificed accordingly. It is forbidden for birds that symbolically represent Ìyáàmi Àjẹ to eat the Usen seed.

This Ẹsẹ speaks about Onimusen atiworo which is the title of the head of Imusen city. who was experiencing a lot of negative issues from the Ìyáàmi Àjẹ́ (Ancestral Mothers). They were Npa lọmọ jẹ means destroying ones project, idea, plans and children. 

Ifá prescribed a Ẹbọ to be preformed and a special Ifá medicine was to be prepared for Onimusen atiworo as a remedy to hinder the negative influence of the Ìyáàmi. Hence forth the Ìyáàmi Àjẹ́ never ate, spoiled, or killed any of Onimusen atiworo things, including their own children.  It is forbidden for Ẹyẹ (birds) that symbolically represent Ìyáàmi to eat Usen seeds.

Àṣẹfá

Here the Ifá tradition recognizes the concept of Ọmọ (children) as being both physical children and ones plans, projects, ideas, and businesses. If we understand the outer ritual of making Ẹbọ to all universal forces as being worth 50% of the desired efficacy outcome. The next 50% would involve listening to the advice and applying it. Onimusen was advised to limit ones boundaries and capabilities and recognize their own capabilities so as to avoid issues and in their case their ọmọ being destoryed.

The person who receives this Odù during a Dáfá is advised to recognize their own limitations and abilities - everywhere and at all times as a way of preventing issues that could result in the unhealthy influence of the negative aspects of the Ancestral Mothers.

Blessings of Plenty

Etu sese fi inu igbo sule, Oní wàkàwàkà fi inú isa (ibu) se ibudo, Dáfún Ọ̀rúnmìlà Bara Agbonmiregun lojo too nlo sile Ife loo kon Ire ọmọ, Wọn oka (agbado) méjì rẹbọ, Koo tun fi oka meji bo Olúsupen (Upen/Ìpín/Orí re), Alade gbẹbọ rẹbọ dede ure dee wun.

Etu sese fi inu igbo sule, means the fast and swift moving Deer uses its forest as its home, Oní wàkàwàkà fi inú isa (ibu) se ibudo, means the Crocodile uses the deep and wide water body as the place of abode. These were the names of the Diviners that cast Ifá to Ọ̀rúnmìlà Bara Agbonnmiregun when going to Ife to have a lot of children. Alade (Ọ̀rúnmìlà) was asked to use Agbado (corn) as offering and venerate their Orí.

Ọ̀rúnmìlà had gone to consult with their Diviners; Etu sese fi inu igbo sule, and Oní wàkàwàkà fi inú isa (ibu) se ibudo. Both diviners are describing two different animals that live in two abodes, the forest and the river as belonging to seemingly vast, large and plentiful areas. Ifá is using the names and essence or energy of the Diviners to invoke the same Àṣẹ in the life of Ọ̀rúnmìlà.

Ọ̀rúnmìlà was asked to go and get corn and use that as part of the Ẹbọ materials as well as appeasing their Orí (High Self). And just as a single kernel of corn goes into the soil it comes out with thousands of maize. In the same way Ọ̀rúnmìlà has plenty of blessings.

Àṣẹfá

Ifá says that this person is in the midst of blessings and likens their situation to that of being able to tap in from the abundance around them. The corn of the maize plant can also be likened to being in the midst of plenty as well as having within themselves the capability of producing many different profitable ideas, ventures and business opportunities through the power of their inherent creativity. They are advised to seek and walk in divine alignment with their High Self (Orí).

Ologbon aye koo ta omi moo koko eti aso, Omoron koo ka oye iyepe ile, Alarika koo ri de ibi ile gbe pekun Dafun Alabahun ajapa too so wipe ohun nko ogbon aye lo soru ope, Sugbon koo le gun ope do oke, ogbin loo so fun wipe, Kii o fi keregbe sehin koo le gun igi daradara. Nje ogbon koo ton laye, ogbon ti Ajapa gbon nii o fi nto Ogbin lehin.

Ologbon aye koo ta omi moo koko eti aso, meaning no wise one can tie water to tie end of their wrapper; Omoron koo ka oye iyepe ile, meaning no one can count the soil on earth; Alarika koo ri de ibi ile gbe pekun, meaning no traveler can claim to have travel the whole world are the names diviners names who cast Ifá for Ajapa (Tortoise) who claimed to be able to store all the wisdom of life in a gourd and wanted to hang it on a tree. Ajapa placed the gourd on the front on his chest and began to climb the tree. Ajapa was unable to climb the tree; Igbin (Snail) advised Ajapa to put the gourd on his back, Ajapa did and was able to climb the tree. Ajapa came down the tree and agreed that he was not been able to pack all the wisdom of life into a gourd.  Ifá speaks of humility at the highest level.

Àṣẹfá

Ifá says

Eson níí san oju oju ọlọrun, ee laa níí la oju ọlọrun ọba igara-igara A difa’fun awon ni Ife…

Eson níí san oju oju ọlọrun,  ee laa níí la oju ọlọrun (The diviners names speaks to that which causes something to crack, breakdown, and become dilapidated or totally unrepairable or mendable).  Eson is the one that makes things crack before they break. Ela who acts upon it after Eson has already cracked it.  This can be likened to how clothes when used for years that may start with a lose thread becomes a tear which can not be fixed. A crack becomes a break that cannot be mended.  Eson is the one that will crack the surface of the sky while Ela will break it.  When it is cracked it easier to break. 

These were the Oluwo (diviners) that cast Ifá for the people of Ife who their life was torn and tire apart like a rag and things were upside down for them like a broken calabash that cannot be mended. They cast Ifa for them in Ife where they have problems reoccurring and are only using and calling on Osanyin (quick fix), instead of looking at it and nipping the problem in the bud and taking care of the root of it.

This ese speaks of those in Ife city, whom resolved issues in the East, only to have them come back in the West.  The solved issues in the North and gained issues in the South.  They were inviting Osanyin (which means they were using Oroogun/medicine) to solve their problem. And later realized that they could not use Oogun to solve their problems.

Originally, they sent for Òsónyìn who will came and directed Òsónyìn staff and oogun towards the direction of the problems and it will be solved temporarily but it kept on returning in another direction until they sent for Orunmila.  Orunmila cast Ifá and Otura Meji came down.  Orunmila told them that they needed to make Ebo with 4 different calabash and place them in 4 corners/directions to bring permanent solution to their problems - all then became tranquil and prosperous in Ife. This ese compares Oogun with Ebo.  Orunmila mends, fixes and resolves issues wholly and completely through Ebo, while Oogun does not.  Thus, comparing Osonyin and Orunmila.   

As a Babalawo, using this ese to give Aseifa to this person - prevention is better than cure.  I will tell the person not to be unidirectional. Be multidimensional in your approaches to issues.  Don't just heal the symptoms without focusing on prevention and cure.  Ifa speaks about prevention being better than cure there.  Being holistic in ones approach to issues.  Solving issues before they creep up and preparing for future issues.  The key to avoid this is prevention. The Ebo at the four corners speaks of one who believes in quick fixes as against long term planning to make sure things come out well.  

Another Interpretation

This ese is about the people of Ife who were having problems in the East and called Osanyin to come and face it and problems crept up in the West.  In each and every direction the issue was resolved but still problems kept coming back and the issue was not resolved wholly and fully. 

They realised that Osonyin was not able to solve the problem for them on a permanent basis.  So they sent for Orunmila and they did a Dafa and Otura Meji came down.  The prescribed an Ebo where 4 calabashes where to be used and placed in the four corners for perfect and permanent resolution of the issues at hand.

Ifá also speaks about knowing the difference between Oogun and Ebo.  Oogun is what can solve a problem only once and may not be able to take it beyond that level.  Oogun may be the charm or medicine while Ebo is continuous appealing offering venerating ones Ori, ones Ifá that will take care of one in a holistic form.  Even being protected in a way you don't know.  Ifá speaks about this city where things were crumbling; problems of different types.  Today is the leg, the day after is the back, next day is the eye. And they would always call Osonyin. And he would always come with and Irofa that is very large or a special charm and point it in the direction where the problem is and it would vanish. But, the problem would rear itself somewhere else.  So the community members tried this remedy a number of times before they realised that it is not making sense to call on Osonyin because he could not solve the problem wholly and fully.  And so they ran to Ifá.  This is where you would have used the four different calabashes with the four hen.  After consulting Orunmila, he placed the offerings in the four directions and all the problem was solved.   

Ifá speaks about looking at things with a holistic point of view.  Looking at things in a manner that reveals their interconnection and relatedness.  So if this is solved now; it would not lead to  that, because that was abandoned then it affected this and that.   

Eyin ori òrùlé, Dafun Ogun ati Akala, Lojo tii won nlo gba ire lodo Olodumare, Igun rebo, Akala kòó rebo, igun so akala sí òrun wasaye.

Eyin ori òrùlé (the name of the diviner is the egg that is put on the roof - will roll here and there and will fall down on the head of whomever puts it there) declared Ifa for the Turkey Vulture and the Vulture.  Igun is the energy that has metamorphosed into what we call the Vulture.  Akala is a look alike of the Vulture.   These were the Oluwo who cast Ifa for Akala (Turkey Vulture) and Igunnugun (Vulture) when both of them were going to receive Ire.  Akala hired assassins to kill Igun. But Igun was advised to take their time and not fly out of the space on time, and not be as prompt and swift as he usually was. Thus, Akala was mistaken as Igun and was was shot but the same assassins hired by Akala to kill Igun.  Igun left Akala in Orun and was able to return to Aye safely.   

The two of them were asked to receive some sort of blessings from the creator.  Igun is lighter than Akala based on this Odu; Igun moved swiftly.  They were to leave Aye to go to Orun to receive their blessing.  But before they got there and were to know what they would receive, Akala was very greedy.  Already was thinking how to receive his own gift in addition to taking Igun's.  So Akala hired assassins to shot on site whomever flew out of their respective abodes first on the day they were going to Orun to collect their blessings.  Akala thinking that Igun moves swiftly and will surely leave the place before Akala.  But Igun has been advised to take its time, go at your on pace, don't arrive to appointments too early.  Arrive on time or a little late.  Having remembered the advice of the Awo, Igun was taking his time and could not explain the reason why it was moving so slowly that day.  So, it reached a time when Akala thought that for sure Igun would have left by then and would have been killed.  Akala was in fact the first to fly out and the assassin shot Akala first unknowingly.   

Igun's Ori and/or Ancestors or the special Iwure that Igun has been doing saved and prevented Igun from flying out first and being killed.  So when Igun flew out he came upon the body of Akala and was totally devastated.  Igun was crying.  The assassin watching this was disturbed and came out to enquire why after having ordered the killing they were so distraught.  They realised that they actually shot at the wrong person.  They shot at the person who gave them the instructions and hired them. They then narrated to Igun that they were infact the ones that were hired by Akala to shot down Igun.  Igun was giving thanks to Igun's Ancestors and Igun's Ori.   

(Song) Eyin oru le o ra mi oo Eyin oru le ooo ra mi ooo Igunnugun sa'kala  Sorun bo uu 

Igun left Akala in Orun And is able to return here (Aye) Because Akala is dead. The assassin hired to kill Igun by Akala killed Akala and Igun lived.   

The advice would be be careful of who you confide in and who you think and feel are bothers/sisters/friends.  If someone is planning something take your time, don't be in a rush, take your time, follow your mind.  If it doesn't happen when you want it, it is for good.  It may prevent, death, demise or other negativity. Becareful and don't gang up or conspire to harm people because the hole you dig for someone else may be the hole you end up buried in. Igun and Akala look alike.   

Ifa speaks of being observant, discerning and judicious.  It is the Igun that handles self in such a manner that gives Akala the means to destroy self.  Speaks of watching who your enemies are because they may look and act like you, could be someone trusted as a friend or colleague or may even look alike in some way shape and manner.  This speaks to betrayers, friends, family, colleagues, because Igun and Akala look alike. 

 In another ese it speaks about how Igun's head went bad because Igun carried Ebo. Whenever people are carring Ebo we tap into that essence and say, "Igun is carrying the Ebo, it was only Igun that was able to carry the Ebo and the Ebo was received.  But when Igun was to return, nobody opened there door for Igunnugun."  

Ose womu, oorun womu run A difa fun Ewe, o bu fun Obi To joun ton bu wasaye. 

Ose womu, oorun womu run means (se is to break, oorun womu ru describes that which can become disintegrated or torn apart) the diviners name can mean torn, ripped or broken apart.  Thus, describing two ways in which things can get destroyed totally without repair that may lead to death or discarding. Se is to break and oorun is to get damaged and squeezed and in a manner that is different from breaking.   

These are the Awo that declared Ifa for Ewe and Obi. Obi was warned but Obi did not listen. Obi was warned that whenever they would leave Ewe it is a matter of time.  They made it clear to Obi that when they leave Obi, their day of death has been declared.   

Ewe and Obi were living together in Orun.  Obi wanted to befriend Ewe and they told Obi, "are you sure you really want this? Obi said, yes". They told Obi about the consequences of leaving Ewe.  And Obi said that all they wanted was Ewe.   Ewe and Obi become partners and got married, but when Obi came to Aye, it decided it wanted to be out and change their mind.  Ewe took Obi as Iyawo and Obi was told never to leave Ewe.  Obi said no problem and at some point Obi left Ewe and Obi started to get dry and became of no use.  Obi was warned if they left Ewe they would become dehydrated.  And when dehydration reaches a particular state it is death.  

When the old people get Obi, they wrap it in leaves.  Whenever Obi leaves move away from Obi, Obi will start getting dry.  And that means Obi's days are numbers.  

So if one gets this Odu for someone ask them if they are planning to leave their job, a relationship, a partner, or space.  Ask Ifa specifically if it is OK to do this so that the persons life will not be like that of Obi who after leaving Ewe became stagnant and dry.  Plants reach permanent wilting point when dehydrated.  Death in this case does not mean loss of life only, but could mean when things start going haywire.  

This dehydration that Ifa is speaking about may be lack of money or peace of mind.  It may be so many things.  It is the case of Obi and Ewe. It maybe that you are taking care of someone and your trying your best and they want to leave, go beg them not to go. Because if they go and die, it may be seen like you cursed them.  You can even interpret that this person may not listen because Obi did not listen.  Obi went Obi's way and Obi payed for that.   

Ifa advises this person to be sure, ask and double check before you leave now and what you are doing. If it is a relationship either business or sexual, and you want to leave now, ask Ifa and be sure that you don't leave the frying pan for the fire.   

The essence of the advice as represented in the Olúwo  is that this person needs to be careful not to discard that which will allow them to break and fall into pieces or be torn in a way that cannot be mended.  

Whoever is the Obi is where the danger is; it's Obi in the relationship has a potential to die; it is the person, place or thing that is representative of the Obi that will take the higher percentage of the heat. This is the warning that the diviners were given; to be careful that it wouldn't break totally, or be severed permanently.   

Asa kekeke, asa kòó dáa ke, Ogbongon gbin gbin bẹẹni ogbingbin kòó dáa bo, Dafun Erubami too daron eleye. 

The names of the diviners mean Asa kekeke, asa kòó dáa ke (Asa the hawk, is the name of a bird and ke is crying or the making of a particular sound, Asa cries for a long time and never stop).   Ogbongon gbin gbin bẹẹni ogbingbin kòó dáa bo is (Ogbingbin, another type of bird makes sound for a very long time without stopping or continuous chanting/ranting of Ogbingbin).  Both continuous crying of Asa and continuous chanting by Ogbingbin, neither of them stopped chanting ranting or cursing.  And their incessant chanting, crying, and cursing is what made this person to grow and develop on the sick bed (get sicker and sicker).  Were the diviners who cast Ifá for Erubami who incurred the wrath of Osoronga/Iyaami/Eleye. 16 Akara are to be used as an essential part of the offering materials.

This ese in Orogun Meji speaks about Erubami. Erubami has committed an offence or did something in a way that the Osoronga did not like.  They have incurred the wrath of the Osoronga. Ifa speaks about a person around this person who is sick health wise or possibly in poverty, or mentally unwell.  Sick holistically.   This ese says what has caused this sickness is the fact that this person has run against the Osoronga and uncared the wrath of the Osoronga. Or done something in a particular way that has made some people go against them. 

Erubami used to make and sell Akara. Whatever will be Akara.  And Erubami knew that the Osoronga loved Akara, Erubami would fry and sell a whole pot of Akara without puttin one by the fire for the Osoronga.   

If you see the old people frying Akara, the first two or three they make you will see them put it by the Aro. Normally, fire  is made by 3 stones and then they would put the pot on top.  The first 3 that would fry they would put by the 3 stones at the fire.   

This is exactly what Erubami failed to do.  This is what made Asa and Ogbingbin to continuously cry without stopping, until the Babalawo now came and told Erubami that he should have given them one previously and now he needed a whole bowl.  When these energies received the Akara, they stopped crying and ranting and Erubami became better and better.  

Dáa ke and Dáa bo are ways to pacify people and they will keep quiet and wouldn't be against you.   Ifa is saying that Asa will continuously cry without dáa ke or not stopping.  And Ogbingbin will continuously chant and rant without dáa bo which is likened to putting ones sword back into their sheath.  Because of Erubami who failed to give Osoronga, Akara.   

In this ese you should tell the person, don't be greedy, don't thing about yourself alone.  Share what is shareable with the seen and unseen.  People who can't share with the seen have an even tougher time sharing with the unseen. Akara here may not be truly just Akara. It can be anything of value that one makes and or supplies to another. It can be money, cake but this person has the habit of eating it or partaking of it all by themselves.