Olorisha Manual

OLORISHA MANUALOtorisha Manual TABLE OF CONTENTS Page Introduction Acknowledgement ConceptofPrie~hood Oath of Priesthood Protocol Offerings Entering a Shrine Ritual use of herbs Ewe of the Orisa Making omiero Osanyin's orin Igbodu omiero Obatala's omiero Sacred Odus Sacrifice: Meaning Procedure Fowls Orisa Ori Egun Concept of Igbodu Protocol Performance 3 4 6 7 8 24 26 28 29 31 31 33 34 36 50 51 52 53 55 57 61 63 65 Ase Possession Dreams If a Medicine Charms and 70 71 74 99 2 Olorisha Manual Introduction This manual has been prepared to help the olorisha achieve the understanding. followed by practical experience needed to command change. In your continuing understanding and mastery of the secrets of our forefathers you will often find the need to be given direction. This direction will be provided by the wisdom of an elder, or the voice of the oracle. You cannot sacrifice without divination, you cannot interpret dreams without divination, you cannot create a talisman nor make Ifa medicine without divination. These facts must be understood and accepted before you attempt to go any further This manual and its contents are to be considered awo (secret); from the aspect that this information is a form of empowerment and restricted only to those authorizedwithin our lineage to have this knowiedge and to use it. AWO and that she wrote from information given to her by others. there was no expressed history of Santeria. I first ventured into Santeria and later. fear of padrino. (5) beside Wippler-Gonzales books on Santeria and Lydia Cabrera's writing on the religion in Cuba. fear of the unknown". (6) every priest performed their acts of "magic" their own way sometimes it worked. (7) the "religion" that I was being exposed to was based on "fear of orisha. fear of madrina. (2) everything was "secret". What I also discovered. ! discovered that (1) there were no lineage's.Otorisha Manual ACKNOWLEDGEMENT In my earliest contact with our tradition. most times it did not. (4) there was no "corporate" discipline. I would be powerless. I tasked two document ! knew it was a 4 one. They spoke to me of a "libretta". as my senior godchildren but I put together such a information that I could share . have I must eventually study answers. I later found that this did not exist. He said no such book existed. when I met Oluwo Afolabi Epega. though there was a Ita. Further that Wippler was not even initiated. with Lucumi. amazes me until this day. rather briefly. which was a book of all of the secrets that were to be passed onto me by my padrino. I was truly amazed at how well the vestiges of an ancient religion was preserved. Later. (3) even with making "ocha". He told me that experience will be my guide. I asked him for some written guide that will help me through the fields of spiritual understanding and ritual performance. but it was the beginning of this Manual for Olorisha. Like myself. Two years later. Mo dupe o. it was incomplete. rather. it gives directions. I continue to thank my ancestors and all of those who have taught me orisha and Ita. the information was produced. and general information that was given to her over the years. information from seminars. a standard for sacrifice and ritual. her two mentors were members of the Epega family and the Agbede family of Ode Remo and Ejigbo." Olorisha Manual with them. I wish to acknowledge Oqunbanke's efforts in pulling together all of the notes. thanks to the hard work and effort of Iyalorisha Oqunbanke. and now one does. that I felt could make the task somewhat easier. This manual does not have answers. It lays some groundwork and you are required to build on that groundwork. allowing me to pass on to the faithful others. I wish to thank Oqunbanke. which allows me to walk on ground that was never walked before. Nigeria. It was rough. It provides an attitude that one must assume and accept. I guess the most important thing for me is that such a manual never existed before. 5 . her ancestors and her spiritual family for giving her the fortitude to tread on ground that was never walked on before. Being recognized as a priest or priestess by the community is their recognition of Vvhether become their link between man and god or IS 6 . During this journey. for others. your family and your community. This is the point in your spiritual career that makes you seek further knowledge of what you you can do to help yourself. For some. You learn how to handle the ase of your ancestors and of orisa. this may be the case. or when the ebo that you performed for someone comes to past.Olorisha Manual Concept of Priesthood Many olorisha look forward to priesthood as a final accomplishment of their spiritual path. for instance when your divination's become so accurate that the client believes that someone has spoken to you about them. It is a journey full of amazement. exactly as you had petitioned it to manifest. you !earn the true power of your ase. it is just the beginning of an extended spiritual journey. The second part of their journey brings them closer to communicating and understanding the spirit world. for one day in the near future. I will expose you to the Oath of Priesthood. Examine it carefully. I accept the duties and responsibilities vested me as an So help me God. I will not perlorm any unauthorized rites or ritual. I promise to abide by the rules and protocol practiced by lie Orisa Sango. I will not discuss secrets with those who are not empowered to hear them. 7 . I will in no way use my empowerment to perlorm harmful deeds or acts on anyone. I will not deceive those who have reposed confidence and faith in me. (Orisha name). do solemnly swear to uphold the customs and traditions of our lineage. Oath of Priesthood I.Olorisha Manual With that in mind. I will practice our belief system and use my empowerment to help my family and my community. to uphold these principles. I will continue my studies and seek to understand the mysteries of Orisa and /fa. it will be administered to you and you must swear by Ogun's oath-taking. How family members relate to each other on a formal basis. but that of an extended family. it is an extended family unit. is predicated primarily on the level of initiation by the members to various rites and tenets of /fa tradition and customs that have been established for thousands of is UU'~vY Ifa not nuclear family. This is especially important in times of stress and anxiety. or a tightly knitted fabric of . It is important at times of interaction and in forms of communication. utmost respect and consideration for each other should be maintained as it is within African culture.PROTOCOL 1. Purpose and Orientation The purpose of this section is to provide members of lie Orisha Shango with necessary information concerning accepted protocol and etiquette. This relationship can even be extended to Orisha and the Lucumi and Santeria communitieswho claim African roots. How this house functions The house functions as a nuclear family. A. As such. All of the ites within the Yoruba community are related. although in reality. OUf house has established African lineage and African roots. which should be followed by members of the house. Nigeria. for become is baba/awo our . It also adds to confusion and misdirection in precepts of the religion. Epega who introduced It was Oluwo and initiated Awo Ifayomi to the Yoruba religion Hence. Ifa promulgates not just the concept of the nuclear family. Our home is Ode Remo. One of the beliefs of Ifa is that if the life of one family member is improved. Ogun State. or a tightly knitted fabric of community. This does not weaken their knowledge or es«. by Yoruba tradition. Oluwo 'Fayomi received his rite of passage to Ifa from Chief Araba Malomo Agbede (Ag-bay-day) of Ejigbo and his lineage thus is both Epega and Agbede. • • B. However. Ifa tradition is based on hierarchical natural concepts with roots strongly embedded in the system of family. but that of an extended family. two powerful spiritual families.lineage Many of the houses and practitioners of our religion cannot trace their lineage. The lineage name for this ile is Epega (Ee-pay-gah). since what is being practiced cannot be traced to its source.• Olorisha Manual years. then so is the rest of the lives within the community . but it questions the authority to perform certain rites. Afolabi A. Awo Ifayomi was adopted into the lineage of Epega and the members of this He who are initiated into the religion become members of the Epega lineage. but they have not as yet received their governing orisha. The last tier and the largest tier is that of the Devotee. (2) O/orisha have received their orisha for at least a period of a year. As in all families. babalorisha and iyalorisha. It has been revised to denote Awo and Olorisha who actively contribute to the welfare of the house. 1996 referred to all Awo and Olorisha. when we speak of elders. This level is comprised house. olorisha. • Babalorishs. /yaJorisha are certified priests and priestesses of the house. The of the babalawo of the senior level is the Awo level. Generically. Age set will always • override our pecking order. Our order is babalawo. we speak of those older than ourselves. comprised of persons who have (1) received their orisha. These are members who may have received several orisha.Olorisha Manual C. we have three sub-levels. The intermediate leve! is the O/orisha. but it has been for a period of less than one year. We must always honor and respect our elders. Within the Olorisha level. Relationships There are three levels of functioning relationships within the house. We have ours. there is a "pecking" order or some system that relates seniority. devotees. and our system is to be taken seriously. It is a titte that will be earned by deed rather than by Perhaps the most critical difference that we hold sacred within this iie is is right that is demanded. but have not as yet been certified as a priest or priestess and (3) Iyawo have received their orisha. but a that . "Elders of the house" prior to April 1. Olorisha Manual commanded. Respect must be given to those whom are more knowledgeable and exhibit good behavior; to those who give more than they receive; to those who you can place trust and confidence in; to those who exhibit leadership traits by setting example. One cannot lead if they cannot follow. One cannot command the ase to make change if they themselves are not compatible to change. If they walk tall, exhibit good character and apply their wisdom, they will command • • • respect. 2. Greetings and Salutations As in the case of the nuclear biological family, members of the house relate to each other on the basis of father, mother, brother and sister. The basic greeting that is used in our house is "Alafia" (Ah-Iah-fee-ah), which means "peace". We cross arms and touch right shoulder to right shoulder, then left shoulder to left shoulder. Within our house, we embrace, as members of a family should. The following are greetings or salutations given to individuals: A. Oba. An Oba is a king. He has received his title through a divine lineage, that is in someway related to Oduauwe, progenitor of the Yoruba people. The relationship and lineage began at least one thousand years ago. As such he is resoect. worship respect of toribele (foh-ree-bah-lay], which is a sign . In is on the right knee, while your right hand touches the floor. VVhilein this position, to means " Olorisha Manual "Peace unto you, Chief' You should remain in the kneeling posture until the Oba gives you recognition and gestures you to stand, or says "Dide" (dee-day). B. Babalawol Iyanifa. A babalawo or an Iyanifa are high priests of Ifa. They have been initiated into the disciplines and mysteries of Orunmila. The word babalawo means father of mysteries (or secrets). Iyanifa means wife of lfa. They are greeted in the same posture as the Oba, but the verbal greeting is "A boru, a boye" (Ee bo-ruh, ee-bo-yay). This is a shortened form of a greeting that means, "may your divination's, prayers and sacrifices always be accurate and accepted." You should remain in the same posture until the babalawo gives you his blessings and gestures you to get up. It is considered impolite to rise before he gestures you to stand. You can respond by saying Mo dupe, baba" (rnoh-du-peh}, which means "thank you or I thank you". C. Babalorisha and Iyalorisha. A babalorisha is a male that has been initiated into the mysteries of the Orisha that controls his head (governing orisha). He has also been trained in divination, ritual, sacrifice, herbs and medicine, making of amulets and he has been given the authority to communicate and to give sacrifice to other orisha, deities and ancestors. Babalorisha means Father of Orisha, orisha is taken in its plural form. An is a initiated into mysteries her governing of Orisha. Both Iyalorisha and Babalorishahave the authority by an elder of the house and that gives them the power or to make 12 .. It is customary to greet a babalorisha Olorisha Manual or Iyalorisha by dipping or bending your right knee, touching the floor with your right hand, then crossing your arms over your chest shoulders, starting and saying "Alafia (Orisha name)", You then will touch This with the right shoulder and then the left shoulder. greeting is a sign of respect for the authority that has been granted to them. Babalorisha and Iyalorisha are sanctioned by the elders of the house to participate in Orisha rites and rituals, not only for this house, but for the genera! community. 4. Olorisha. An Olorisha (male or female) is a devotee that has received his or her governing orisha for at least one year. In our house, they are identified by their orisha name. It is the name given to them by their orisha. We greet or salute Olorisha by touching our right hand to the ground, (you do not knee!) then crossing arms and touch right shoulder to right shoulder, then left shoulder to left shoulder, as we embrace. You can greet them with "Alafia (Orisha name)". 5. Iyawo. The term Iyawo identifies an initiate during his or her first year. The word Iyawo, we interpret to mean wife of Orisha. But the word Iyawo is also evolutionary in its nature because it denotes the period upon which the initiate begins to learn the secrets and mysteries of the orisha. Within our house, we have a special greeting that we give to the Iyawo at his or her reception. It is our that the the the is or the the correct toribale, 13 an orisha. should present or in the manner a you end with "ese. Do not salute an elder while he or she is: a) eating b) performing ebo c) performing prayers or petition d) in conversation with another elder e) obviously engaged in work or assignment.. At this point you will ask for blessings from the Iyawo (and his/her Orisha) with "May I have your blessings?" • Thereafter you will greet the Iyawo as you would other Olorisha. May the Orisha and your ancestors hear my petition and grant you . converse considered disrespectful.(at this point you express your blessings to the Iyawo in your own words)". squat or seat yourself to . ese". Olorisha Manual While in the posture of your choice. ese.. After you have expressed your blessings.• babalawo. but a few don'ts are: Do not foribale in public places or in the street Do not touch an Iyawo if you are menstruating. you may say "I greet you Iyawo (Orisha name). either is acceptable. an if are it their feet if You should kneel. Do's and Don'ts of the Etiquette of Greetings vary. Celebration We celebrate our relationship with ancestors and orisha through adimu. Neither Yoruba. ***Always be mindful of the African concept of respect for elders. is the signature of the transference of ase and/or ascending power Authority must be given to you by one who holds that authority. It is considered disrespectful. bembe. Since the Diaspora. the the are . • 3. nor English are acceptable. It cannot be self-assumed or self-initiated. To perform ritual without the authority is fraudulent and can seriously encumber one's spiritual growth. to define this song and dance celebration. for we know through the cycle of life and rebirth.. Without this authority. that their next rite of passage is that of honored and revered ancestor. one's ase is limited. authority. 4. Any ritual performed by an unauthorized person is invalid and has no force. Do not greet an elder with colloquial expressions.. Authority Within our religion and tradition. Finale. 1) Iba. which is ritual musical salute to the egun and to the orisha. It begins with participants paying homage to the orisha upon arrival (we stress that you should plan to arrive one to one-half hour before the start of the bernbe in order to have sufficient time to present yourself orisha the of the Oro. In some instances we have an Oro. Song and Dance. Our orisha celebration follows a specific ritual format. Feast of Orisba There are three parts to our feasts The Iba or Oro. These celebrations of devotion and thanks are often mistakenly called bernbes.Olorisha Manual our orisha and ancestors and we cannot forget the spiritual aspect(s) that are amalgamated into this celebration. Celebrations may be held if one desires to celebrate their birthday (E ku Odun). This is the way of inviting the orisha and the to feast We to the the us and for the free exchange or flow of ase between the feast participants and the . held to commemorate the date that one received their orisha. The feast can officially begins with the Oro (O-row). The feast can officially open with the lba. Celebrations may be held simply to give thanks to orisha and or ancestors for a special blessings or for an answered petition that was urgent or for the blessings of extreme good fortune. A. Celebrations may be held annually. We also have celebrations for members of the house for special occasions. with or without the Iba. It is usually chanted by the senior priest or priestess. Once the Oro is finished and depending on the loquaciousness the egun and orisha have been invited to partake in the festivities. participantscan then the full of communal 17 . emptied of negativity that it might have gathered. then to babalawo. orisha and ancestors. the ancestors and orisha. the food could be blessed and the festivities may start. It is customary to make an offering of money to the musicians at least once during the celebration while a song for your orisha mother and father is played. Once this has been accomplished. for all to see.. The ritual is achieved by performing a short dance with cleansing water and throwing it outside of the vicinity of the gathering. Food is first served to the ancestors and orisha. The vessel is returned. participants may be served. The celebration is usually brought to a close by ceremoniously eradicating all negative influences that may be around us. of the musicians. It is also a sign of appreciation and respect to the musicians who are working hard to promote a spiritual milieu so that the spirits may descend. You should make the effort to dance and sing while the song for your orisha mother or father is being played. Participants are encourage to dance with. Olorisha Manual This salute can take from twenty minutes to one hour. and placed on the ground in front of the drummers. The rest of the bembe wiil consist of song and dance to the ancestors and orisha. and for. the rest of the 2) Song and Dance.. 3) Finale. If your governing orisha is a male deity. before the orisha. if you do not know whom your governing orisha is. Foribale is required every time you enter a shrine or Igbodu (sacred grove). You start the process of homage when you enter the shrine of the orisha by performing foribale in front of the orisha. It is appropriate for females to present themselves to the orisha with a dress or skirt and their head tied. Females who are experiencing their menses are prohibited from entering the shrine or Igbodu and from preparing Ase food. males will perform foribale to orisha by iaying on their stomachs. If your governing orisha is a female deity. Females perform foribale to the orisha by laying before the orisha first on their left side with their right hand on their right hip and then laying on their right side with their left hand on their left hip. of foribale. They should not touch any object considered sacred. regardless your sex. They may salute from the periphery and participate in other aspects of the celebration. with their hands at their side. You should remove your shoes before entering the shrine. regardless of your sex. you will salute as a male. praise orisha At deity deity you orisha saying "lba'se (Ee~bah-shay)(the name of means ree-kee) which to times)" lba'se sayan (0or a traditional Yoruba prayer or to the orisha or . The Foribale.B. you will salute as a female. Punctuality: Within this house. Once you have completed making your offering. Most meetings. you can petition the orisha on behalf of yourself. General Information Regarding Conduct The following is a list of relevant factors. however. notwithstanding any mitigating circumstances.Olorisha Manual finished with your prayer. You can be as specific or as general as you want with your petitions. your spiritual family and for the extended family of man. you may make your offering to the orisha. Hence. ritual and ethics and that should be observed A. if it really urgent Males take nine. your relatives. females take seven. 5. salutations and greetings at the start of the occasion. follow a format that call for blessings. and with the exception of Obatala. punctuality is a sign of self-discipline and respect for others. feasts. spirits (gin or rum preferably). etc. be very specific with urgent matters where a specific outcome is necessary. I would strongly suggest ingesting guinea peppers before the petition is made. Offerings consist of food. flowers. all members of the house are expected to be present before the scheduled start of any affair. In the context of the your petitions to orisha 19 . gifts of artifacts attributable to the specific orisha or deity. that for the purpose of this publication are pertinent to Traditional etiquette. This mandate is enacted to preserve the integrity and the spirituality of our bernbes. Attire should be neat and appropriate as a sign Wml_:.When possessed . Possession: Possession is process whereby an individual's state of consciousness is altered or supplanted by a divine spirit or ancestor spirit At our bembes. You will recognize possession as the possessed person seems to be in a trance and will usually walk.B. jf the shrine should reside outside the house. There are various degrees of possession that are possible. but is not mandated. blessings and healing). No footwear is to be worn inside the house or in the shrine. C. and differently than their own personality. to mild trances and strikingly beautiful dances and strongly enforced dance.s and SR~I& """. (where orisha actually engage in talk.as. Attire: Traditional attire is recommendedand desirable for members of this house.ef ~he+r Q: 0 f (J \ e t-er approaching a shrine or orisha. We should maintain our spirit and mind in an unaltered state when we engage our ancestors and orisa. Hence we must use alcohol with temperance and with respect to our spiritual objectives and to our ancestors and orisha. Alcohol and drugs: Excessive use of alcohol is forbidden.~~~~~1t9f'-D1!TTt. possession is primarily the manifestation of orisha. divination. from full possession. C. Ogun and Oshosi Lost Orisha (Igbo Shango) Yemoja Obatala and Orunmila Egungun Shango celebrates orisha feast days in accordance with the It is considered the utmost proper actions for members of especially if the celebration is held in honor of the Those who are The the ile to be in attendance. you are to follow instructions of an elder in matters of all possessions.. the helpful for Goddess of the Vvind.. The house holds a bembe to celebrate is the orisha Oya. within two to three weeks prior to February. Orisha Festival Observance February April May June July September October November December lle Orisha Shango New World Calendar. 6. should take part in the life force offering actual dates of the feasts will be announced their occurrence. cause harm or damage to others or to their immediate Olorisha Manual surroundings. In all instances. The color for Ova is about . member's governing orisha or the ile's patron deity Shango. Oya Oshun Gelede Elegba. olorisha to the orisha celebrated. Eshu. for spiritual information and developing good character. June. He 'is also the conduit for sending and receiving ase. The house holds a celebration to celebrate Olorisha Manual Saba IFayomi E ku Odun. The house celebrates "the warriors". but he is especially helpful in matters of social justice. strength.March. The celebration held at Orisha Shango where shrines of . is petitioned to in cases involving and criminal the ancestors. Green is an excellent color to wear but you may also choose to wear red/black. fertility. and for opening the way for all sincere endeavors. Ge!ede is a ritual of the Yoruba of southwestern Nigeria. the God of Thunder. money and health matters that deal with the stomach and the respiratory system. Ogun is also associated with strength and work. Oshun is especiaHy helpful in matters of love. Ochosi is especially helpful for showing one the correct way. courage and eradicating or being triumphant over conflict. May. It is our way of paying tribute and deriving benefit from 'female mystical power. We should petition Eshu for protection against negative forces. Ogun is especially helpful for protection against negative forces. which is celebrated in tribute to the Egun and the house's patron orisha and Saba 'Fayomi's father Shango. for clearing your path of impediments and obstacles. green/black or white/black. We ask for gbogbo ire for all women of the ile through erik. The color is red. We can petition Shango for anything. The house celebrates the orisha Oshun during the month of April. Ogun and Oshosi. April. The house celebrates Gelede this month. marriage. and drama. song and dance. focus. All members of the are encouraged to be present for the ceremony. Yemoja/Olokun is especially helpful in assistance in matters of motherhood. The color for the morning ceremony is white. pregnancy. and leadership. e. patience. Oshun is especially matters of love.q. The color is white. goddesses of the sea. creativity. tranquillity. It is a family day. them. wisdom. Traditional dress is desirable. the colors are yellow or t~ The ile holds a bembe 4s. and a day for us to remember our heritage. November is our month to honor our ancestors in song and dance. September. fertility. to promote success and happiness. money and health matters that deal with the stomach and respiratory system. peace. la is especially helpful for matters dealing with the head.Olorisha Manual deities. No alcohol is to be served or consumed at this celebration without express permissionof the senior priest of the house. Ancestors may be petitioned for matters. November. A special ceremony is performed at the sea elders call down the crisha and greet the morning of the day of the feast. helpful in fertility. especially those that deal . marriage. clarity. Orunmila is petitioned to for a good destiny. orisha and ancestors dwell. The house honors Yemoja/Olokun. we re-assemble for a bembe. the family and finances.honor Obatala and Orunrnila. asking for special blessings for those assembled. giving clothing or food. Adimu can be any act of charity. though we generally tend to render an adimu directly to the orisha and this adimu may be food. or shelter to the homeless. In the case of food. means giving or offering. money. "the equivalent. Sometimes the adimu is giving alms to the poor. It means. For when we petition our ancestors or our divinities and ask for change. no matter how simple that offering may appear to be. quid pro quo means "I must pay for something that I receive".Olorisha Manual Notes on Offerings The Yoruba understand that there is a divine principle of "give and take". or spirits. we must give them something in return. artifacts.or post. You will give me something" or extending it a bit further.payment to the supernaturalforces for granting a wish or petition of ones orisha pots one 24 . we call it edimu." This divine principle is the foundation for our rituals of giving offerings and sacrifices. reciprocity or "quid pro quo". Food is usually prepared as an offering to orisha. Quid pro quo can be translated to mean "I give you something. Adimu as a word by itself. flowers. unlike the intention of preparing food for personal consumption. ancestor or ori . the preparation of adimu is of sacred value and has devotees consider it a pre. Your investment will be returned manifold. Ase . You receive blessings in return.• Olorisha Manual has attained. Your family receives blessings in return. It's an investment in iwa pele. You give and contribute because that is our way of life. As the shrine is entered a salute called Jube is required. our ancestors or orisa. Within our lineage it is as follows: 1) Perform foribale as required of your ruling orisha 2) Voice the following salutation: Mo Jube Mo juba Olodumare Mo jube Olodumere Mo jube O/odumare Mo jube gbogbo orisbe Mojuba gbogbo orisha Mojuba gbogbo orisne nbelese Olodumere .Olorisha Manual Entering a Shrine or Igbodu A shrine or Igbodu is the dwelling place of spirits. First and foremost take off your shoes! Women of course. There is a ritual greeting that is voiced and our body language is observed by • the orisha or spirit as we enter their home. As a practice and general rule both male and female should have their heads covered. should not enter any sacred dwelling place or grove when they are menstruating. c) You can end your salutation with ase. sse.Olorisha Manual a) If the shrine is a dedicated shrine (dedicated to a particular orisha or egun or spirit) then you must give a specific Mo juba to that entity: Mo juba Shango Mo juba Shango Mo juba Shango b) You should add any praise names that you are knowledgeable of: Shango. In some cases. you are allowed to kneel with your hands outstretched to communicate. 3. Kalwo Kabiyesi etc. for males that have received and continue their orisha. Body language or position of reverence is important in cases where you wish to continue your communication. Oba Koso Shango. sse. Females are expected to ground or a similar Ma jub«. are exnecteo to u: H you are a are . fresh. The Yoruba believe that fresh botanicals used for ritual or medicinal purposes contain certain specific ase or life-force. ingredients.Olorisha Manual RITUAL USE OF EWE Each orisa within the Yoruba pantheon holds claim to certain herbs. A full understanding of how these basic herbs are used is essential for the priest and priestess for without this knowledge. torn. Orisa baths without sacrifice. (Divination calls for the client to bathe in specified herbs of a particular orisa). In this instance. and green. that is activated by prayer and incantation. Ewe is the Yoruba word for fresh green herbs. c. Orisa bath with sacrifice. damaged or yellow should be discarded. orisa ritual in all phases would be incomplete. a portion of the sacrifice will be collected in a bowl containing regular omiero). b. (Divination calls for the client to bathe in the eje the sacrifice. Omiero: Which is a combination of herbs and in a of ass. empoweredby bathing and 28 . Leaves that appear to be ripped. Stems of plants are not used. Therefore the leaves of all ewe used for ritual must be strong. Some use of ewe for orisa ritual include: a. . ides.<) Amansa Espartillo OGUN Albaca ". and sacred items.. Special note: Obatala omiero is made separately from other omiero which contains epo and otl.b. As the medium of liquid nourishment for ota.. Obatala omiero contains the ewe prodigioso. it is poured over the ota before sacrifice. efun.h u· OS Verba Mora 19 . Consecration Olorisha Manual of elekes. shea butter or cocoa butter and oyin. In most instances. Both of these ingredients are taboo for Obatala.. Ewe of the Orisha Every orisba accepts ESHU Prodigioso Mango Guayaba Guapo l ~. c. In some instances it is added after the sacrifice to temper or cool down the ota after sacrifice." . talisman. ...\ c:.) OSHUN Helecho Malva Te Maravilla AGANJU Alamo Hovo Ptatinillo Cuba Zaraguay ORUNMILA Guanena 30 .:. ..SHANGO (cont'd) Platinilla Hovo de Cuba Rompe Zaraguay v OBATAlA Prodigioso OVA Cordovan Flamboyant Cucuracha YEMOJAJOLOKUN Verbena Maravilla Albaca Helecho y-. yigi. Ota mi.Olorisha Manual Making Omiero 1. Add spring water to fill container Osanyin's Orin a rigf. yig. 3. Ota-mi Added ingredients: of c) Add 2 tablespoons oyin. Begin tearing the leaves into shreds while singing Osanyin's orin. yigi. yigl. Ota mi A wan to yigi. . a cum-o o yigi. ote mi o yigi. 4 Squeeze leaves to extract juices. Ote mi 0-0 o yigi. Ota mi a yigi. Add sufficient spring water to cover leaves. yigi. 5. 3 cocoa butter.. 2. Ote mi-o a yigi. Add a head of fresh prodigioso leaves (not ripped or torn) to a clean container. yigi. yigi. yigi.0 o yigi. (ori tutu. (fragrance) f). natural element) h). food and a nutritious and nurturing environment for the orisha You must say the incantation that gives authority or empowerment to the omiero.1/2 gallon rain water. 6. (purification. continue stirring and invoke Osanyin three times. (protection.1 pint salt water. harmony. Drops of Florida water. Ask Osanyin to activate the ase of the omiero so that it may be used for healing. cleansing. One tablespoon efun. purification ). Closing incantation OgbeMeji 0 Ogbe Meji 0 Ogbe Meji 0 Ofun Meji incantation for the orniero can be 32 .Olorisha Manual d). g). (combats negative elements) 5 After all of the ingredients have been added. 1 half-pint oti. potency) e). Fresh spring water or pre-made "basic" orniero should be poured into the bowl or container to cover the leaves. Omiero must be prepared for all orisa present The following procedure represents the method followed by our for making Igbodu orniero. . while the orin continues. All orisa that the initiate has and will receive will be present at that time. you now begin to squeeze the leaves to extract the 6. empower the omiero. The specific ewe needed to prepare omiero for each of the orisa present will be issued to individuals who have been assigned to Igbodu to prepare. Leaves are then shredded. 3. Only the strong fresh leaves should be chosen. 4. After the leaves are shredded.Olorisha Manual Igbodu Omiero Igbodu omiero is the sacred elixir used during ritual initiations. 2. Add ornlero fill the or a specific ewe of the onsa to it. The orin to Osanyin should begin at this time. 1. The process thus will vary somewhat from the regular procedure. Included with the specific ewe will be prodigioso ewe. 5. Then give the orniero authority: Ofun Meji three times) 9. ase". the remaining water will be poured into the bowl or container to bring water desired content level. Note: If you have started the mixture using spring water. ase. After the leaves are torn. 3 The leaves will then be squeezed. 2. (Ogbe Meji three times then- You can then empower the orniero using the same procedure as above. Once the omiero is finished. will torn while singing the Osanyin orin. Once the ingredients you must add the have been added. OBATALA OMIERO even prodigioso ewe be placed in a or container and covered with spring water. ase . necessary ingredients to the mixture. Close this incantation with Hase. so that the juice from the ewe is released. you will now invoke the Orisa that it is intended Ask that they empower the omiero with their ase.Olorisha Manual 8. ex. Olorisha Manual the orin will be continued while 7. Obata/a. Ase. After you empower each item. At this time Obatala will be invoked and asked to transfer his ase and attributes to the omiero. (state your name) I ask that you empower this omiero with your ase. Obata/a.the mixture. Ogbe Meji three times 3-0fun Mejl three times. sse. Obata/a. for peace of mind. thoroughly stirring the added ingredients. clarity and good health. Bebe Obatala we petition focus. 35 . ese. Ifa is our . As a colonized people most will speak of the bible as our moral and spiritual guidebook. as a means of self-expression. We are trying to recreate an atmosphere that was intrinsic to a value system that our forefathers knew since the beginning of time. Few if any would identify or compare this ancient moral code with anything that has sacred value today. Annually. now trying to recreate a link with our African past./Vorld Africanists are searching archives and finding that ancient New black civilizations existed with advanced knowledge of the sciences and arts. medicine commerce. are years ago. international leaders who follow the "orisha tradition" meet and discuss similarities and differences of their practices.A Note On Our Sacred Odus New World Africans by and large are not aware that an ancient code of behavior existed for our ancestors."". \. as a scattered people. One of the major items that these conferences as it is is the role of Ifa or applied for was provided recitations point of reference. and that still exists among the Yoruba of West Africa. Today. magnificent African civilizations. We are trying to recreate an atmosphere of brotherhood and unity through Afrocentricity. created states of the highest intellectual and moral order over a thousand we.""U ancient Odu on human Ifa. 36 LJ<. many born from warrior nations. Besides having a name. Without going into the metaphysicsof the configurations. Today. These odus and their verses (some say 1.560) have been memorized and handed down from one generation to another by lta priests (babalawo) since the Yoruba existed as a people. It is the diviners skill that interprets both the underlying cause of the problem and the solution to the problem.Olorisha Manual of acceptable and unacceptable behavior. they provide guidance to a way of life. each one telling a story of some human that happened hundredsof years 7 . As mentioned before. that him with a problem. each one is considered an energy pattern. there are several poetic verses. The clients problem and solution to the problems lies within these verses. as practitioner usually our past history. but these odus are more than our psalms. when practitioners consult a babalawo. and this energy pattern is the ase (power) found within the odu. This is derived from information given in the odu that has been cast for the individual. The stories found in the Odu Ifa are similar to the psalms of David. there is a name associated with each of the 256 configurations and for each one of the 256 configurations. Each of the 256 odus have many verses. it also represents the character of a divinity. or stories that follow are episodes in human experiences that belong to that divinity. The verses. Each odu is generally identified by a specific configuration of vertical single and double lines. "alignment" and "balance" will continually Olorisha Manual refer to such terms as to the message in Ifa. Odu means large. Let us for the sake of our present topic. Odu is also a contraction of the name of our Supreme Being. which the diviner must interpret and tell the client how to balance his or her life or how to realign oneself to eliminate the problem and generate harmony. Odu means deity. Therefore. All of these meanings have significance and can be taken figuratively or literally. This "balance" is expanded given in each verse of the odu. The from generation as we examine more than one source on the odus comes from several sources. in different geographic locations. This may greater variation than one may find in one particular Nigeria. we will always find of information. geographic area in Southwestern The word "odu'' has several meanings Among the meanings. I must remind you that we are investigating a religion that is thousands of years old. there is a male side and a female side to the odu. Odu is the name given to a wife of Orunmila. our forefathers some variation information information that we have today has been handed down orally by to generation. the priests of the Tradition.We. of a as from heaven to help perform some of the functions that he was performing while was on were divinities . There is always a negative and a positive side to the odu. odu means pot or container. associate the word odu with divinity. The sixteen major divinities were said to be sons of Orunmila. In the practice of divination. they are more commonly referred to as the major odus. and is in keeping with the teaching of my lineage. It is important to remember that when these all of the attributes of man. Two underlying factors in divination for getting the truth is the skill and the integrity of the diviner. Both their noteworthy performances divinities came to earth. and they were also known for some on earth. Today. There is some geographic variation. Each accomplishment of the chief divinities were noted for some major they achieved in heaven. The 16 chief divinities were called Olodus. Even though there is this variation is consistent and lends itself to an orderly this consistency. disciplined orisha of variation in the order of seniority of the odus.• Olorisha Manual heaven. the order of seniority plays a paramount in determining answer to a specific problem or question when a diviner is In heaven Ofun Meji was the the divinities left heaven for earth and reached the frontier gate 39 . or Omo odu or Amulu odu Today. they maintained fortunes and misfortunes could readily be related to the human experiences that we endure today as human beings As I speak of each one of the major odus. they are more commonly referred to as minor odus. I will introduce them in the order of seniority that is accepted and practiced in my village of Ejigbo in Lagos State. The 240 subordinate divinities were known simply as odu. and the approach to the practice of the art Through the odu will speak to the diviner in the system that he uses. or Oju Odu. who in turn was followed by the 14th odu. he was then followed by the 15th odu Oyeku Meji. how it affected them. they hail him as king (HEPA ODU!) information given in the verses of the odus are not considered secret. Eji Ogbe is regarded as the most senior odu. and of course. In this way. the ranking of the sixteen major odus was completely reversed. the large gathering of expectant people saw him and immediately hailed him as number the King of the Odus. There is but one warning that I will pass on to the uninitiated. giving a new order of seniority to the odus which has remained to this day. Iwori Meji. The single and double are each one are They are presented NOT you AND or energy and it can once 40 a means productive or destructive manner. until Ofun Meji came last As Eji Ogbe entered the frontier gate and descended to earth. The most junior divinity was Eji Ogbe. they reversed their order to allow the most junior of the sixteen chiefs to enter first and prepare the way for the more senior divinities that would follow. and so on.Olorisha Manual separating heaven from earth. can you . the most senior would be the last. reversal of order caused considerable consternation among the odus and we will see as we read of their lives on earth. but whenever ifa priests cast Ofun Meji. Olorisha Manual Hence. One of the requirements that is demanded of you.. The potential for prosperity and peace of mind. is to know the sequence of the 16 major odus. Ejiogbe will give victory over enemies. Sacrifice to IS .. Shango. MEJI preventing darkness that may be in one's path. you should familiarize SIXTEEN MAJOR ODUS EJIOGBE Ejiogbe speaks of general well-being. Another is to be familiar with the general meaning of each of the sixteen major odus. for the uninitiated or poorly initiated. Ori. is the virtue that is stressed. Patience. this energy could be hazardous to your welfare. The client is seeking peace and prosperity. Sacrifice is necessary. The odu belongs to OBATALA. Lastly. success and blessings. yourself with which orisha the odu belongs to. IWORI MEJI Iwori Meji speaks of the spiritual world and the need for connection with the spiritual world.. They will get all of the blessings They must honor their elders and ancestors. Yemoja. Olorisha Manual recommended routinely. Both Orunrnila and the ori must be propitiated This odu belongs to OSHUN. Need to involve oneself with religion and spiritual growth Clients whom this odu falls for are advised to worship Ifa. Eshu. The Odu is governed by ESHU and EGUNGUN. IROSU MEJI rosu and a to one's by . There is a lot of stress involved with this odu and appeasement of Ifa is the solution. There is a 42 .. The odu brings good fortune and long life. This odu is associated with motherhood and the birth of a child. Oya and Yemoja. The odu belongs to EGUNGUN and Ifa 101MEJI ldi Meji warns of secret enemies. It speaks of emotional imbalance and acting on impulse. moderation in everything. indecisive. Sacrifice will bring and a Adimu to the less fortunate is also a requisite for success and happiness. . OKANRAN MEJI court cases problems. Sacrifice is required to solve his problems. OBARA MEJ Obara Meji speaks of being unsure. This odu is owned by OBATALA. Ifa. OWONRIN MEJI Owonrin Meji speaks of moderation.Olorisha Manual need to maintain a certain positive energy and a good destiny by propitiating odu is owned by OSHUN. Health IS an aspect must always be monitored. and Shango. Ori and Oya. It creates problems for self. Shango and Eshu. and uncertain It speaks of enemies waiting in ambush.This odu is owned by ESHU. OSA MEJI Osa Meji denotes a lack of courage and running away from something considered distasteful. The client has trouble concentrating The ori must be fed often. has bad dreams and has trouble maintaning focus and clarity. This odu belongs to OVA. Osa Meji is related to the Mothers and to witchcraft. Sacrifices to Shango. For resolution of financial problems and to conquer opposition from enemies. Egungun and Ori. Oshun and Yernoja.. sacrifice to Ogun. IS IS comes Sacrifice to and will overcome being 44 . IKA MEJI immediate environment is out of control. This odu is owned by OGUN. Olorisha Manual OGUNDA MEJI Ogunda meji warns of a hostile social environment. the witches and Eshu may be required to rectify the condition. The client does not sleep well.. It warns of betrayal by someone who confidence is reposed in. Shango. This odu belongs to OSH Obatala. There is a need for frequent sacrifice to Eshu. One must feed the ori to make the best choices. Sacrifices .. This odu belongs ESHU. OTURUPON MEJI OLOGBON MEJI Oturupon Meji speaks of children and endurance. It is a necessity to honor the ancestors. Success personal endeavors are coming. Obatala and feed the head often. OTURA MEJI Otura Meji speaks of peace of mind and the need for patience. Olorisha Manual overwhelmed. The head must be attended to often and children of this odu as as is family .. It can also speak of stubbornness and a super endurance to put up with distress and pain. When this odu is cast it can of the birth of a child or the upbringing of children.Ogun. This odu speaks of humility as the key to success. For love. This odu belongs to ORUNMILA. Oshun and Ogun 46 . Yemoja IRETE MEJI lrete Meji is the odu dedicated to Orunmila. This odu belongs to and Ogun. OBATALA. money and success. appropriate sacrifices must be given to Oshun. OSE MEJI Ose Meji implies victory over enemies and control over difficulties. This odu speaks of all of the blessings one honors lfa. in that children of this odu should dedicate their life to lfa. This odu belongs to SHANGO. Eshu and Yemoja.bringing them under control. Sacrifices to Shango and Orunmila will conquer the enemies. Olorisha Manual Shango. if they wish to reach their greatest potential. The odu is owned by YEMOJA. This odu calls for patience and compromise. ODUS AND RELATED ORISHA (IFA SYSTEM) OGSE OBATALA. OWONRIN OBARA ESHU. It also signifies pregnancy when cast for a woman.. Yemoja IWORI EGUNGUN. Eshu . SHANGO. IFA OSHUN. Olorisha Manual OFUN MEJI ORANGUN MEJI Ofun Meji is an odu that speaks of financial success. Ori ESHU. Yernoia. Obatala. and Aje. Shango. OYA. EGUNGUN. OBATAlA.. Eshu Yemoja I OSE OFUN SHANGO.Olorisha Manual OKANRAN OGUNDA OSA SHANGO. (Ogun) YEMOJA. Yemoja ESHU. Ori OVA. (Shango) OBATALA. Obatala. OBAT ALA. Shango. Yemoja OGUN. OSHUN.Ogun OTURUPON OTURA OSUN. Yemoja (Ogun) IFA. Ogun Obatala Yernoja ERO Oshun 48 . Aje Relationship of Characters of Obi Divination to Orisha OGSE OYEKU IlERA Obatala Eshu Obatala. Egungun. Osbun. AUK:IT:A~--------~----------c~n-----~----QIO OBIT A Ogun Olorisha M Oshun anual . Sacrifices are usually performed to obtain blessings (ire) and to ward off misfortune (ibr): to offer thanks. we In would not experience positive change our lives. or orisa as directed in the invocation before the sacrifice. egun. Therefore we stress the importancefor the olorisa to become proficient we understanding the art of divination. which the ori. When sacrifice is an is the otas of of reverence or big toe) 50 . that our prayer(s) and petition(s) are given to the spirit of the animal that is being sacrificed. or as a for a covenant made with orisa or egun. the animals' life is ended. egun. egun or orisa. the spirit of the animal captures our request(s) and takes it to the ori. It is whom to sacrifice to and what sacrifice is VJe believe and accept the following spiritual concepts of ritual sacrifice. Divination provides the indicator as to which spiritual realm will bring forth the positive changes: ori. for without sacrifice. We believe that the blood of the sacrifice has energy or fuel.Olorisha Manual Sacrifice The Meaning of Sacrifice Yoruba believe the ritual sacrifice (ebo). or orisa uses to make such a change. Have all the necessary items pertaining to the sacrifice(s) ready. omiero is used to instance. There will be no time for second guessing once the ritual is in progress Be sure that you and the others have taken ataare (Guinea pepper). It is important to note that in most sacrificesto orisha that are not warriors. you must first salute the orisats) present. blood from the is 51 . or it is close to your time of the month. If you feel overwhelmed or full of anxiety.Procedure for the Performance of Sacrifice Being of calm mind and body is the essential first. and a prescribed quantity -. it may not be advisable to . for performing ritual sacrifice. 8e mindful that ritual clothing should be white. a bow! of orniero should be placed among the items needed for the ritual. the orisha's pot. or an area in sorneone's home that has been cleansed for the sacrifice to take place. perform ebo for yourself or another person Take time to regain composure so that you can focus on what the sacrifice means. Be sure that your knowledge is clear regarding the type of required by the orlsa. and if the ritual will be performed in a shrine. Prior to the ritual establish a designated area for the ritual to be performed. or egun. (blood) is to their ota. nine (9) for men or seven (7) for women. The area may be a consecrated shrine. hens 52 . pigeons. oyin Ogun: Ochosi: Osanyin: -roosters. oti. epo. oti. oyin Pl -hens. epo. molasses -piqeons. The blood and orniero is later mixed tepid water and a bath is then given. molasses -hens. guinea hens. orniero. Ij I Olorisha Manual allowed mix with the omiero in the bowl. -hens. I General Items and Fowls of Sacrifice -roosters. epo. oti. omiero. omiero.. oyin -roosters.. oyin § < -hens. Obatala orniero. epo. oyin epo. epo. hens -roosters. guinea hens. pigeons. omi Orunmila: Osbun: Yemoja: -hens. oti. f . oti. oti. oyin )~. pigeons. oti. oyin -roosters. orniero Ori: -pigeons. protective covering should is used for sacrifice and present it to forehead three requesting permission) 2. petitions and ase of np: . sacrifice for area where the ebo will take place.RITUAL SACRIFICE TO ORISA the traditions of lie orisa Shango. prayers. symbolizing their of ritual. "r-. all of the including on fowl. allows the Olorisa upon be with a knife. The knife also means that you can should use this knife for this purpose and this are expected to understand egun including prayers and oriki in Yoruba.rl is Ose 'ture: .. and accept our sacrifice to you. said that you ask for two roosters remove as sacrifice. "0 to sr Ifa has said that you (Baba Shango) will remove the ibi. ire eieti«. Ase. Ase. 3 Invoke Orisa that the sacrifice is intended for: Shango mo pe 0 Shango mo pe 0 Shango mo pe 0 Baba Shango I am Bebelorise Kayo deIe. Olorisha Manual ire omo. Shango hear our petition Ase. Make the sacrificial cut. that is "oto" from Kathy's fife so that she may move forward. ire eiyeku. I am calling you on behalf of Kathy Simpson.Fun we ire. ire aya . Shango re de kun ele kunje (This incantation is repeated three times) Then: b oro .ire isegun tori ota. While the cut is being made say the sacrificial incantation . ire owo. into the bowl with omiero (if bath is prescribed). and is associated with our and passion. There are many We are primarily destiny.5" followed: Allow eje to flow on the Orisa. called the ori inu is in fact our It is our ancestral soul. refers to our emotions among us that are required to "feed their heads" monthly. invoke the Ori: Call to the ori in the name of the person for whom ask for the five blessings (ire) you may also add is being the sacrifice is being made. Ori (Use the middle finger of your right and running your finger with the blood are sharing the sacrifice with the ori). for which RITUAL SACRIFICE TO ORI in Yoruba means "head" From both ritual and spiritual aspects we as learned ones of the religion must know that there are two oris. emotions ori that it monthly of process of the two determine 55 but the Oracle . Alloweje Share the center toward d) back of the head. The other ori. The first ori. If the sacrifice is to Orunmila. your ikin will receive the blood directly Make sure you have palm oil. and it is to correct a flawed or troublesome future. without a doubt it is for your Or. place blood on crown of head. Sacrifice fowls while reciting sacrificial incantations 7. If the sacrifice is for Orunmila.. You should also have some cold water available. If the sacrifice is for Obatala. Invoke Eshu to carry prayers and sacrifice. Have all of the necessary items present 2. Procedure for Ori Sacrifice 1. Using your middle finger. Sacrificial animals to Ori include pigeons and hens.Olorisha Manual . Invoke either Obatala or Orunmila. make sure you have covered his ota with his omiero and one that is void of alcohol and palm oil. Prepare the area where the sacrifice is to take place. it is for emotional control and to have focus. 3 Foribale to your ori by touching the forehead three times with the fowl(s) that is (are) to be sacrificed. 5. 6. 4. inu.gin or rum and honey. where the Ori is located should done three times) and repeat request 56 . !f the sacrifice is to Obatala. _:i_""B~~~€1 the blood of the sacrifice will be placed on the right big toe to signify homage paid to male egun.Olorisha Manual ORI PRAYER Orl. ire OWO. Procedure for candle. Ase. Male egun require roosters. There are times when our Egun may require sacrifice for the change(s) that we are requesting. Ori. During the ritual sacrifice. on the left big toe symbolizes homage to the female egun.Ase. Divination will tell you whether it is for male ancestors. ire otno. female egun require hens. a small . ire eleti«. focus and peace of mind (Obata/a) We(/) ask for a good destiny (OrunmUa)filled with ire. ire aya.Ase. female ancestors or both. EGUN RITUAL SACRIFICE 'I've sacrifice generally to Ori. This can only be determined through divination. 8'hlJ. ire isegun lori ote. Ire eiku. Divinationwill also tel! you how many fowl. Egun and Orisha for change. Ori.91i<i1i)~~~. I call upon the Ori of (persons name ebo is for) We (I) ask for clarity. Egun libation and Invocation Omi lie tutu Laroye Tutu Egun Ko 'ku erun 58 . then place omiero in a white bowl. fowl(s). Fill a second white bowl with spring water. Place a protective covering of newspaper down in the designated area for ritual to take place.. and the list of names of egun to be summoned for the ritual. 5. I II I ! of the ancestor(s). Note: Egun ritual clothing is always white. Take some water from the white bowl and sprinkle some of the water over the area where the sacrifice will take place. Olorisha Manual bowls. knife. it is now time for the libation and invocation to the egun. 2. If do not have an ota dedicated to egun. This bowl will receive the blood of the sacrifice. 6 candle. It is in this water that the egun wil! stand after they have been invoked. 4 Have all of the required items at hand. you will call them by Mo juba) juba Mary Smith Juba Mary Smith (You may softly ring the bell as you are calling them to descend) When you have finished calling them.Juba Mo juba otodumere gbogbo Orisa gbogbo Egun nblese Olodumere names assembled. it being performed for. If you are calling them on behalf of someone other than yourself. is that requested that this be done. State who you are and why you are calling equn.Ko si ejo sf oio Ko si idine Ko si ekobe Ko si iitibo Ariku Baba wa Mo . . name reasons. 3 Egun at this point are thanked for coming to receive sacrifice and asked to return (ascend). 11 Blood will be allowed flow either on ota of egun or into bowl with omiero. <.it i t'. ! r: t~ [.Olorisha Manual 9 Begin sacrifice using same procedure as other sacrificial rituals. 60 .': . Sacrifice fowl and begin with sacrifice incantation.e corresponding toe(s) according to what the Oracle requested. Call Ose Tura witness sacrifice. { "" '. />. same middle finger be taken to place some eje on the d1111ii:141"". 10. is . \('. e.. a pigeon is sacrificed to insure blessings and the safe return of the omo to Igbodu. Ritual rites of passage that occur in 19bodumay be y \ r~' b C "'.Olorisha Manual IGBODU Concept of Igbodu An Igbodu is a sacred place where ritual rites of passage or worship takes place. which is some form of rebirth The initiate enters the sacred grove as an "orne" with aspirations of a new spiritual life and a "surer" path toward the fulfillment of their destiny.' co j[' ewe 61 orisa. Adequate preparations should have been made for mind and spirit As the initiate steps across the threshold of Igbodu. egun. \> !. or or When an initiate enters into Igbodu. it signifies a rite of passage. This sacred grove or shrine is a consecrated place that may be dedicated to orisa. Maybe more symbolically.. the blood from the pigeon is related to the union of the egg and sperm and the creation of a new life.. No further sequence of the ritual should be attempted until the person's personality become unaltered.oe given number of the is 62 .!. ~/~:~~VI. The spiritual process of Rebirth occurs. ***************** as Iyawo (bride of Orisa). and the head is shaven to indicate the removal of the past. what we mean is that governing is summoned and the ase of that orisa is passed and united. the Iyawo fused Into the head of the initiate to become emerges of orisa) Spirit of Transformation 1 The initiate enters lqbodu as omo. carefully dressed in . Afterwards. Old clothing is buried. The initiate leaves igbodu (transformed) Important Note: There is a great probability that if the initiate becomes possessed at any time during the ritual. and he or she. A new beginning. without adult vanity. to meet ones new initiate returns to igbodu to become wedded to orisa. Care must be taken to try to avoid prolonged possession.Olorisha Manual at this time that the initiate's head is shaven. \lVhen we speak of the initiate wedded to his or her orisa. that the ritual will be invalid. 2. should be fresh orniero available must governing labeled. to work lqbodu if they have left Igbodu six clothing is 2 Igbodu Make fresh or by using obi abata water. Whatever personal surface. Olorisha are or permitted will work Igbodu.Working in Igbodu I Protocol One must be or aiignment if one is to work in Igbodu. they should be resolved and left behind 2. The largest for each orisa portion of omiero . 2. . !gbodu workers should be prepared to bring animals that are used for sacrifice into lqbodu. Igbodu workers must clean the sacrifice area of blood after each sacrifice. They should be prepared to hold the animal (s) of the sacrifice. Igbodu usually chosen to the head of have bath area cleaned immediately 64 the bath. 3. Responsibilities: 1. Igbodu workers should label ase. 4. workers should with the incantations of sacrifice.fowl for the initiation are accounted for and are It 6. if there is a multiple initiation. !gbodu workers are responsible for the removal of sacrifice out of igbodu for ase preparation. Before the initiate enters igbodu. each initiate's kept track of. ase must be separated 5. warriors and all items needed for the sacrifice should be set up. 6. since the iyawo (s) must eat the fowl sacrificed to governing orisa. The response is "Kiba wa se 0". Note: Workers in Igbodu must be prepared to clean and prepare ase. The Oluwo will open igbodu with the "lba ". feed are fed and and take care of Iyawo's needs and see to it that all participants cared fOL 1 When the Iyawo returns to lqbodu. and orisa is placed on his or her head. The initiate. with head covered is brought to the door of Igbodu by his or her sponsor and asks permission to enter. and upon receipt of the governing orisa congratulate. HOW TO PERFORM IGBODU Perlormanceinlgbodu I. Note: The clothes of the initiate are to be put in a bag along with the cut hair to be discarded. 2. workers are expected to give blessings. 9.Olorisha Manual 8. is over 65 . a. and the cover is removed.Olorisha Manual 4 The initiate's feet are cleansed with a white pigeon. Blood is given to each orisha b. and a successful re-birth. The Initiate is seated. The four legged offering is brought into lqbodu. A prayer is said for ire. orisa present has his or her separate orniero prepared with their ewe. The omiero wil! be placed with each orisa before sacrifice takes place. A second rooster is to Esu dear way for the four legged sacrifice. Warrior orisa are then fed. Blood is then shared with the Ori the IS with the orniero of that specific orisa. 6. petitions into both ears of the ase should o Blood to the head initiate 66 . The four legged animal is placed on the mat in front of the initiate and oriki to the governing orisa will be said over the four legged sacrifice on behalf of the initiate. 7. 5. When ail of the orisha have been fed or brought down. B. oriki is said for orisa to descend to head. 12 If divination called for other fowls. Bath Bath with black soap c. 14. Blood to the orisa pot C. Pot of orisha is placed on head. 18 Ori prayer is said by Oluwo for ori to except the transformation/fusion during and to a 19. White ritual attire. 17. Initiate re-enters Igbodu and is seated. using the same procedure. while pot is on head. these sacrifices are now made. a. Blood to the orniero of orisa (for bath) 11. 13. Initiate then tastes blood (from the head of the sacrifice). Initiate isled from Igbodu for. Hair to be cut and shaved. d. Blessings (Ire) are given to the initiate from olorisa and priests. 15. Shaved head is painted with efun and irosun by all present 16. ori 67 . adala yeme toni se. e r se se adam yeme-o e cLa lo:'1o W"\ I(V'") 0 se ~d \ Aelela AdaJa yeme-o Adala yeme-o . toni se.Ori Orin Or. . ori inu) to the chest. This ends the ceremony.Olorisha Manual 21 When the initiate stops dancing. they wi!! then be asked to kneel. front of them 22. and then the Iyawo grounds the pot by placing the pot on the mat. Congratulationsare in order!'!'. They are given the pot at this time The pot is offered to their soul (the forehead. emf. This can be done voluntarily. an for fowl four-legged. Each must de-feather the fowl. feet. The meat of all of the fowls sacrificed to that orisha is considered sacred and is considered ase as it is prepared for consumption by the devotee(s) • All female devotees must learn to prepare ase. one wing and the heart of the fowl is presented to the orisa when a life force offering is given. The supervisor must arrange for the pick-up and oversee the preparation of the fowl or four-legged animal that will be served as ase. the head. There is a sacred part to this responsibility which pertains to the ase.Olorisha Manual PREPARATION OF ASE Traditionally. clean and cook the fowl according to a traditional recipe. One cannot handle ase during menses. or during their assignment to the food committee. The person appointed to supervise the preparation of food is responsible for the menu and preparation of all food that will be offered or consumed by the devotees and guests at the affair. All male devotees must learn to prepare ase of four-legged sacrifices. animal and eventually cut its meat for consumption. regardless of 70 should know preparation ase . from full possession. you by now should be able to recognized one who is possessed and know how to deal with the person. divination. When drumming is sacred and dancing is performed as part of worship. to mild trances and strikingly beautiful dances and strongly reinforced dance. We have defined possession in the protocol section as a process whereby an individual's state of consciousness is altered or supplanted by a divine spirit or ancestor spirit We may sometimes see the presence of an alien spirit. We repeat again that there are various degrees of possession. V\le try not to interrupt the manifestation of the orisha in the person. There are also possession by egun that may vary from a mild dance state to guttural sounds that cannot be readily identified Whatever is the case. especially if possession is among olorisha. If this is the should try or lead 71 . unless their actions. (where orisha actually engages in talk. that is neither divine nor ancestral. movements or dancing becomes frenetic and to the point when an individual may cause harm or damage to others or to the immediate surroundings. blessings and healing).Olorisha Manual POSSESSION There are instances when you will observe a person going through what we commonly call "possession". possession is primarily the manifestation of orisha. you may have to to restrain the individual. if they so respond. Do not become overwrought are talking about dead weight in most instances. (even though the Individual recovered from a once or that you can do is . . If you are by yourself and the spirit is overly aggressive. give if you cannot move them.Olorisha Manual In some instances. leave it (them) alone!! Chances are great that if music is still playing. you can only keep an eye on them. Vve can only to lift them and place them in a sitting position and again. but give them air and water. We If you cannot lift them. If they do respond. leave them air and water. them on the ground. the individual will fall is a matter the beat of the drum and individ spirit you personally. the person will pass out. have nothing to do with preventing it it's actions. If possession was somewhat aggressive in nature. falling to the ground or floor. If such is the case. but under no circumstances should you ignore the person who is possessed. The ritual should not continue as long as the persons personality is altered. then call for that person's help. Try to avoid possession during ritual If you notice that they are going "under".Olorisha Manual There may be an instance when you may feel that someone else. keep talking to the person or offer them water. either more qualified or experienced should handle the possession. . "bad" omen.Olorisha Manual INTERPRETATION OF DREAMS To discuss the subject of dreams. which defined and we will go into various strata of dreams. mind will cease activity. We will not attempt to interpret dreams during this session. and we will speak of the "dream" mind. we must first establish a baseline that everyone We wiil speak of the mind which in its simplest form can mental process and be defined as "the owner at all conscious and unconscious activities the body" will go further now and speak of two "minds". are . The mind mind then takes control. 'V'Jhen you go to sleep. and (3) be able to tell if the dream ancestors or orisha. the awaking or conscious mind. '\N8 into phases we IS as by past mind the brain and the dream is influenced 7:f . but each of you should be able to (1) classify your dream(s). \Nhiie you sleep your subconscious that is what we call dreaming. (2) know if the dream foretells of a "good" omen or a is coming from your ori.1 . your conscious subconscious talks you. which is the subconscious or asleep We will discuss the process of dreaming. Thus. and the lawn withered or or good such a dream is according to the aspect of the IS is a . he or she is back at the old home and mother pale or aged. and Subjective dreams relate primarily to the past It can be prophetic (it can an it can offer warnings that are usually masked in This is due to a mental picture falling upon the conscious mind of the dreamer. or healthy and spry.sacred phase on the other is by-passed and the human is passive or is directly influenced by spiritual intelligence. This or and we believe the soul knows your of dreaming foretells the future and should be concept of "seeing" IS future through a an but coincides with spiritual law. of dreams that we will examine: subjective. When the waking mind dwells upon any subject. or over the of . we become united it is IS rough this phenomena that the ori inu can manifest itself through through this phenomena that ancestors can visit us and give us flesh it messages It is through this phenomena that orisha can visit us and give us messages. the dream mind is influenced enough by it. The dream mind is often influenced by the waking mind. This is considered the realm of spiritual law. they possess no prophetic significance. producing premonitions of death. accidents misfortune. One's personal future. Spiritual dreams are dreams of the future. is through this phenomena that we can have out-of-body experiences. that it often assists the waking mind in solving difficult problems. and reflecting upon the waking mind. one's destiny. They come through a "higher" or being.Physical dreams are usually dreams about the Olorisha Manual present and are considered They are usually strongly influenced by the anxious waking mind. penetrating the realm of soul. and when this is so. may also affect the dream mind. These dreams are often referred to as a fulfillment of unfulfilled desires in awaken life. these types of dreams prophesize and tel! of approaching events. When we put our mind and soul in harmony with our higher self. Olorisha Manual mind on the other hand, has access through the ori to future events, and hence, laments or rejoices over future events. One is the barometer other is the barometer of the future. of the past, the We try to recall the spiritual dream when we awake and we try to decipher that dream rationalizing and find out what the message was. This is done usually by "cause and effect" and the process now belongs to material law, than spiritual law. If one studies spiritual impressions that are left upon the dream they are interpreted correctly, we would be able to shape our interaction where according to spiritual law. We now have a harmonious events will contribute to our spiritual development knowledge will contribute and in turn, our spiritual a point where to our earthly welfare. This becomes man can create and control influences, rather than being created and controlled by them (as the majority of us are experiencing this present day). Very few people who have interpreted dreams have given the depth or significance to spiritual dreams. As a priest or priestess you can use your obis to expand the knowledge of the type of dream (spiritual) and pursue it further to find message IS who the message is coming from. The procedure is as If answer is , go no further, for is not spiritual. 77 Olorisha Manual 3. If the answer is "yes", you should find out if the message comes from the ori, orisha or egun. 4. You then ask if the dream is a good omen or bad omen. 5. You can ask if adimu or ebo is necessary. This is the extent of your authority with the obis. 78 Olorisha Manual IFA MEDICINE for us Awusu leaf the flank and sickness. In some instances. Talisman. confusion. Asan are incantations a person such as death. with western to say. then you must tell them so. insult. Protection The Yoruba people believe in the protective properties of amulets. In not inflict harm upon anyone. once given the spiritual ase of an orisha or egun. if 80 . or in conjunction divination. We believe that objects. it would almost no IS f someone reason If says that this person does not need a talisman. sickness. individuals This can be used by itself.Olorisha Manual Aluko feather pick away the disease out of that flank. can bring good fortune protection from death. Charms. These objects can also dispel negativity. loss of memory relationship to Ifa medicine ayajo is the only type that we will use or refer to. Ayajo refers to incantations that do designed to foster harm etc. talisman and awure. injury. Many people feel that they need a talisman because insecurity or fear. study to factor is determined through Needless serious who deal with Ifa medicine have to engage understand the depths of this ancient concept. There are two types of incantations. • Ifa medicine medicine. or the spirit of an odu. You would then proceed to inquire which orisa would claim the talisman. The talisman is was for. then go back to Ifa and find out what spirit force will grant such protection that is asked for. Sacrifice the fowl using a sacrificial prayer to the Orisa that has sanctioned the talisman After the sacrifice is performed. It must be consecrated to contain the ase of a particular orisa. and a bowl of place the object. as we previously mentioned. It is given its powered by the use eiose. . invoke the Orisa whose ase is to be carried in ex. ure for consecrating be worn or carried specifically by the person whom a talisman Divination.Olorisha Manual they are insistent. After name are the ansa has been disclosed. Place the jewelry or chosen object in a small bowl of omiero 2 Collect the fowl to be used in sacrifice 3. omiero which you the fowl required for the sacrifice. pe Ogun rno pe 0 . for the consecration. will reveal if a talisman is needed. you must inquire what fowl and how You would then proceed to obtain the object that will be consecrated. Invoke Ose Tum. talisman is usually a natural object (pebble. stone) or a manufactured in most cases a piece of jewelry. and should be handled with caution. !fa has requested that I carry a talisman with your protection. Close consecration with ogbe meji three times.This is said three times in a loud. Empower this ring with your powerful ase. Give protection to Osunfumike (Mary Banks Faina). less the ase will be spoiled and the talisman ineffective.Olorisha Manual Ogun mo pe 0 am Iyalorisa Osunfunmike. still circling the object in the mixture with your middle finger. explicit voice. or touched directly after sex or during ones menstrual cycle. then Ofun Meji three times. It must remain in the omiero with the blood for three days. 82 . The talisman should not be on the body during sex. After three days pour off the mixture and clean the object with fresh omiero. The consecration is complete. The talisman is now charged. There are two objects Eshu may dwell in. Items Needed to Prepare Warriors 1. It rs made of cement and charged. However etas are only selected and given by Ifa priests not by Babalorishasor lyalorishas. In Yorubaland we refer to this initiation as lbore.Preparing Warriors Receipt of the Warriors in the New World is one option of initiation into the Yoruba religion. Oshost and Osanyin. The first object is man-made. The other object would be an ota (smooth round stone). Ogun. Upon receiving the authority of priest or priestess you will have the authority to giv:ethe Warriors. Eshu head (complete with cowries) with 83 . This initiation involves the receipt of several male orisha Eebu. 4. Iyerosun. 5. 84 .lrosun. Powered Efun. Eshu eleke. 12. 7. 10 Two 8" terracotta 11. Oshosi eleke. Dry cement. Additionally you will need: one small glass. 8 Colored corn 9 Rolled cotton. Ogun eleke 13. 6. 4 Add four teaspoons of irosun. Vvrite the IS Ose Tura in to cement . The center hole in the bottom should be facing up.Olorisha Manual 16. Have a designated clean area. Tamp this mixture. place it upside down in one of the small glasses. Add four teaspoons of efun. 6. Add two teaspoons of jutia covering the bottom of the Eshu head. Take the Eshu head. Take one of the terra cotta saucers iyerosun in an area large enough to write Odu. and spread two teaspoons of 7. 8. set up to work. One small glass with water. 5. 2. Procedure For Charging Eshu 1. Invoke Ose Tura three times. 3. The efun must be packed to the top of the opening. Make sure ali of the tools and Ochosi are present Ogun tools include. Seal the bottom of the head with the cement mixture. You may place an eleke for Ogun and Ochosi in the iron cauldron. Preparation may involve removing the plastic covering from Ochosi and the tools. by adding the water and mixing. Add the iyerosun with the Odu written on it to the cement 11. anvil. Place three heaping tablespoons of cement in the second terra-cotta saucer and sift it 10. knife and the Ochosi bow and arrow. shovel. Ogun basically is ready. Procedure for Charging Osanyin 86 . 12. sledge hammer. rake. nail. 13 The head is now charged.9. Prepare the iyerosun-cement mix gradually. hoe. pick. 7. two roosters and one white pigeon. and one white pigeon Osanyin. Fowl required for the Warriors are. 5. one rooster for Ogun and Ochosi. The Osun is now charged Procedure for Consecrating Warriors 1. two tablespoons of mixed corn and place inside of osun 4. stretch it lengthwise so that it doesn't tear. One rooster for Eshu. over the center screw. screw the bird back on top. 3. Take Osun and carefully hold the bird and unscrew the top of the osun off. all of the items needed for etekes sacrifice 87 . Put the center cover back on.Olorisha Manual 2. Take four tablespoons of efun and add to the container. Take container. 6. Place it completely over the top of the cup. Take a piece of cotton. Take four tablespoons of lrosun and fill container to the top. The first sacrifice and consecration to take place will be newspapers down as a protective covering in area where place. in the other terra-cotta saucer (only to hold the sacrifice). Eshu.( acknowledgmentto the sacrifice. the forehead the sacrifice.head will be placed in a saucer. Take One rooster. The Eshu head will be placed on the covered area and honey . take oil. Invoke Eshu three times: Eshu mo pe 0 Eshu mo pe 0 Eshu mo pe 0 Eshu pele 0 Eshu pete 0 . rooster three times.) Invoke Ose tum three times to using b. sacrifice • a. 3. g. The sacrificial cut is now made. ase. that a bond be established between Lee Jones. The protective ground covering (newspaper) will in be removed. take the middle finger of your right hand to place some eje onto the ori of the initiate. f. over Eshu. the sacrificial knife washed and a new Ogun and Ochosi. I ask Eshu. while reciting the sacrificial • incantation. h. and end with ase.I ask for all of your blessings for Lee Jones. Palm oil. gin. and honey will be offered in that sequence to Eshu. Announce that you are giving Eshu each item as offered. The Orisha Eshu is called to descend. ase. 89 . area. Eshu Ro! Eshu Ro l Eshu Ro! e. As the eje is flowing onto the Orisa. The ceremony for Eshu is completed. Touch the forehead of the initiate with the rooster three times (acknowledgment to to accept the sacrifice) c ing the fowl over the Ogun pot. gin and honey. invoke Ose three times to witness the sacrifice. with elekes inside. d.a. Invoke Ogun and Ochosi three times. and the sacrificial knife cleaned. I ask Baba Ochosi !am will in Lee cails upon you hear Lee I for . along with palm oil. b Take one rooster. Ogunda Meji Ogunda Meji Ogunda Meji Ochos] Mo pe 0 Ocbosi Mo pe 0 Ochosi Mo pe 0 Baba Ogun I Jones. A new covering will be put down. The Ogun pot will be placed. Olorisha Manual Jones. I ask that a bond be established between you and Lee Jones Ogun and Ochoei. the blood flows into the cauldron of Ogun and Ochosi. while reciting the sacrificial incantation. After the sacrifice is finished. The sacrificial cut is now made with the knife. palm oil. given in that order to Ogun and Ochosi. Ase. Ase. 91 . f While the blood is flowing to the Orisa the middle finger is used to place some of the eje on the Ori. g. Ase. what are and honey ase. The Orisa Ogun and Ochosi are now invoked to descend: Ogun Ro! Ogun Ro! Ogun Ro! Ocbosi Ro! Ochosi Ro! Ochosi Ro! e. b. Take the pigeon and place it to the forehead (ori) of the initiate three times. Invoke Ose Tura three times to sacrifice. and prepare area with new protective covering. Wash the knife. Osanyin will be the next sacrifice. c. Invoke Osanyin three times Osanyin mo pe 0 Osanyin mo pe 0 Osanyin mo pe 0 Osanyin pele 0 Osanyin pele 0 Osanyin pele 0 Osenyin. 5. The Osun now should be placed in the area. One white pigeon will be needed for Osanyin. I am Baba/orisa Shangodele. a. I am asking you to dwell in this Osun for Lee Jones calls you that you whenever Lee 92 .Olorisha Manual The ceremony for Ogun and Ochosi is completed. and covering. remove the fowl. Place the Osun in a terra-cotta saucer for the sacrifice. Olorisha Manual from harm and nightmares. After the sacrifice. The Orisa Osanyin is invoked to descend: Osanyin Ro! Osanyin Ro! Osanyin Ro! d. clean excess and 93 . The eje is guided to flow directly onto the Osun. first. I also ask that a bond be formed between you and Lee Jones. e. ase. while reciting the sacrificial incantation. The wings of the pigeon are gathered around it's and neck is rung off. The warriors must remain for three days before cleaning presenting them to the initiate. f. palm oil. The eje is applied to the Ori using the same procedure. Note' in omiero. ase. gin and honey must offered again using the same procedure. g. Ase.The ceremony for Osanyin is complete. Therefore. we ask for things to change. 1. Beside illumination. and the way candle burns. we ask for things to come. just as the obis give us a message. candles are used primarily to elevate prayers and petitions. Once a candle is lit and we summon offering a prayer or petition.CANDLES THEIR USE AND UNDERSTANDING Since the Dark Ages. into a sacred messenger to the gods. The candle that has been lit and spoken to is considered charged. after use of the torch. emitted from the candle. candles evolved as the vehicle for giving light. with our voice we have made a piece of wax. Amazing When we petition. for all intents and purposes. candles also give heat. In Yoruba religious concept. \Nhen a candle burns . We make orisha use of these combined energies when we burn a candle and dedicate it and egun. with a wick. gives us a return message. we ask for blessings. our etose combines with the address a force. and we must interpret what the is saying. It has been dedicated orisha or egun. 7. and/or incenses. but could refer to the environment. corresponding oils. it means that were problems beginning. New World influence associates candles with colors. it means that what you may not be understood or is incomplete. In most cases. acceptable practices. 6. it means that there are problems or obstacles that have to be cleared. the petition that you've made will take a longer period of time to manifest. it may not be with the request. us say in less than seven days). there is a serious problem. When a candle burns black. 5. notion is fairly common and can be adirnu. divination is required. considered. When a clear candle burns swiftly the petition is being worked on switfly. etc. When a clear candle burns slowly (more seven days). 4. n this case. When a candle begins burning clear and then develops darkness. When a candle begins by burning dark for the first few days and then gradually clears up. the petitioned is the of a contact purification 95 . When a candle burns cloudy. Some believe that these additives further enhance and intensify the quality of the wish. petition. the problem(s) has been overcome and your petition will be answered.2. prayer or petition. 3. It is dubious. for sex and protection from witchcraft.To dream and to make dreams and desires come true.To foster love.To remove evil and understandable influences. Yellow . Green .white Orunmila . happiness All of the above references may hold some validity.white Oshun . Brown . it would behoove you to still maintain the use of colored candies according to our lineage.To make one attractive to others. work and matrimony.white Obatala . luck and financial success.Used primarily for destroying enemies. Orange .Red . Purple .Used to create peace and harmony in the home.Used in time of financial difficulties. Once you know the attributes of the orisha.To achieve success and affection. Blue .yellow . for power Gold . Pink . Black . however.To break up jinxed conditions. Egun . you can petition for change. control over people. to and success.white Eshu . money. Grey .To bring money.To attract money. senous or and egun or orisbe. Guinea peppers should be consumed communication with any sacrifice.white Oshosi .white Use of Ataare Ataare (guinea peppers) is used ritually by the Yoruba to heighten the • • energy of their prayers. females ingest seven (7).purple Osanyin . They are a 97 . petitions and sacrifices.blue Oya . Males should ingest nine (9).Yemoja . They must wear ceremonial dress ( white). Ago Igbodu! (Response)' Mo dupe. and has been prepared (Call).Olorisha Manual RITUAL OF ELEKES The recepient of the elekes must be of good character. He or she must first be washed with black soap to remove any negativity from them. Why? (Response)' Marcia wishes spiritual eievation. The Sponsor knocks on the door of Igbodu. What does she want? (Response): She wishes to bond with the oris has (Call). (Call): Who is it? (Response): It is I. (Cal!): Has she been bathed and prepared to enter the sacred grove? (Response) She is clean. Petitioner is led blind-folded to a chair in Igbodu. (Call): You say your name is Marcia Nicholas? (Response) Yes Saba. Iya Oqunbanke: (Cali) What do you want? (Response): ! have someone with me who wishes to enter the lqbodul (Call): Who is 'someone'? (Response): Her name is Marcia Nicholas. (Call): What do you want in this sacred grove? (Response)' i wish to receive elekes of the ( Why do you want these elekes? Response Because the e~er=~eS . and their head is covered with a white towel or cloth before entering the Igbodu. (Call) I do not know any Marcia Nicholas. baths and animal sacrifice are necessary performed in helping others rid themselves of negative energy. their number. The petitioner is shown each of the . you unique find different a 99 . PROTECTION AND CLEANSING Concept The use of incantations. we must further divine to find the source and how the misfortune can be corrected. curses. their color. The elekes are presented to the petioner one by one. If divination reveals that a person's destiny has been altered by a malevolent force.Olorisha Manual The cover or blind-fold is then removed. As we venture into the realm of the elementals and other malevolent forces. ~ elekes and must recite the attributes of that orisha. we too need protection from such energies. When they are all presented the priest blessess the petitioner's Ori and congratulates them. divined . spells and witchcraft. because each venture into this area of the supernatural you necessary. You are now traveling on an unchartered course. The person is then asked to turn around and you repeat passes the back of the head. up and down the legs. With a quick pass. Ask that the energy of the curse or lbi be transferred to the first rooster. move the rooster around the person's head (the fowl must make contact with the skin). then up and down the left leg. The person stands in front of you with their arms outstretched to the east and to the west. which will be used to cleanse the individual. is Eshu. with which the person lOG . You would proceed with the sacrificial ritual by invoking Eshu and explaining to him the occasion for the sacrifice. back. Move the bird up and down the chest.Let us say example. the crotch. This cleansing is performed after the ori is saluted. that the oracle dictates two roosters to Eshu and a bath in the blood of the sacrifice to ro rid the person of this ibi. Go to the outstretched arms and move the fowl topside and then to the underside of each arm. the topside and of arms. buttocks. from neck to waist several times. neck. Proceed to the abdominal area and then down and up the right ieg. A small amount of blood will be spilled into orniero. You will take the rooster with both hands and command the energy or force to leave the body of the personin question. Otura Eguntan promised to help me mend my ways. my spells IOl . prosperous.will be bathed. omiero is now charged I!! Do not forget to share the sacrifice with the ori. They curse. l following incantation: Invoke \ if\ <. you can recite Otura Eguntan three times. Follow ritual procedure to finish the ritual. while mixing charged omiero with warm bath water. Yet. they swear. recite the purpose for the bath. They wish me evil. The second rooster is sacrificed in the usual manner a larger quantity of blood is spilled into the omiero. (: My adversaries did much evil to me. or during the bath. Oture Eguntan said that I should not be afraid. In preparing the bath. They cannot overcome me. Nor shall I fear them. Before. So that I may lead a better life. they lie. I am untarnished. Ase. There are incantations that you can recite before the ritual and/or after the ritual that also protects you Akindudu oruko ti aa pe Ifa. Igi-soro-soro-ti-i-pode e-bo-ko. They rod and thy staff. Ase. After any ritual that involves exorcisms or cleansing. For thou art with me.though I walk through the Valley of the Shadow of Death. Oruko ti aa pe Songo. Ase. bi Leyiwonmole se Onibode lono 02 . comfort me. Akatamaba oruko ti aa pe Esu. Oruko ti es pe Soponna. I would strongly advise you to wash with black soap. Goodness and mercy shall follow me a/l the days of my ttte. And my spirit will dwell in the house of my ancestors forever.Note: A christian passage from the 21st psalm can be added if you feel it appropriate: Yea. I shall fear no evil. Aje ti 0 nperiti mi nini Layiwonmole. success. roll Thesocerers that wish me evil. yi won mole fun mi. Is what we call Soponna. uHe-who-rolls-them-on-the-ground". roll them on There are numerous incantations for luck. It is HHe-that-rolls-them-on-the-ground" gate-keeper. As manual being on me. "He-who-has-sparse-hair-on-his-chest-and-goesabandoned-farm". . "He-that-rolls-them-on-the-ground". Akatamaba is the name we call Eshu. can use.Oso ile to ngebele perii mi. yi won mole fun ml. Akindudu is the name we call1fa. Layiwonmole. tlLong-pointed-stick-that-kills-a-hunter-from-the-farm"! Is what we call Shango. "He-who-rolls-them-on-the-ground". roll them on The witches that wish me evil.