Oshun

Osun is the Spirit of Fresh Water.  In Merindinlogun Osun speaks in Ose (5 cowries).  Osun is the source of abundance and fertility.  For ebo Osun eats honey, guinea corn, palm kernel.  In Nigeria Osun´s colors are white, in the Diapsora Osun´s color is yellow.

ORÍKÌ OSUN

(Praising the Spirit of the River)

 Osun àwúráolu, serge síì elewe roju oniki.  Làtojúku  awede we mo.

The Spirit of the River, turtle drummer, open the path of attraction.  Mother of Salutations.  Cleansing Spirit clean the inside and out.

Eni ide ki su omi a san réré.  Alode k’oju ewuji o san réré.
The maker of brass does not polute the water. We are entitled to wear the   crown that awakens all pleasure.

Alode k’oju emuji o san réré.  O male odale o san réré.  Ase.
We are entitled to wear the crown that awakens all pleasure.  The Spirit of the Earth that wanders freely. May it be so.

OFO ASE

ÒSUN

(Praise names for the Spirit of the River)

 Òsun òyéyéni mò.
 The Spirit of the River who is full of understanding.

O wa yanrin wayanrin kówó sí.
Spirit who digs sand to bury money.

Agégun soro.
Spirit who blushes while serving as a warrior.

Oyeye ni mò.
Spirit who glories in fresh palm leaves.

ORIN ÒSUN

 1.   I yere Orisha woyo, I yere.

Oya

Oya is the Spirit of the Wind, the Guardian of the Cementar and the Guardian of the Market. In Merindinlogun Oya speaks in Osa (9 cowries).  For offerings Oya eats egg plant, cooked corn, cooked beans, pounded yam and bean stew.  Oya brings sudden and complete change which can either be for the better or worse.  Oya keeps us from becoming stagnant.  In the Diaspora Oya´s color is purple in Nigeria Oya´s color´s are red and white.

                                                                                                                ORÍKÌ OYA

(Praising the Spirit of the Wind)

 Oya yeba Iya mesa Oya, Òrun afefe Iku lele bioke, ayaba gbogbo le’ya obinrin,

Spirit of the Wind, senior Mother of Oyo, Heavens wind brings down the ancestors, Queen of all women,

Ogo mi ano gbogbo gún,  Òrìsà mi abaya Oya ewa O’yansa.  Ase.

Always protect me with your strong medicine; My guardian Spirit is the Queen, Spirit of the Wind and Mother of Nine.  May it be so. 

OFO ASE

OYA

(Praise names for the Spirit of the Wind)

Afefe – jeje.  Whirlwind.

Aférifé légélégé. Mysterious Wind.

Àjàláiyé. Winds of the Earth.

Àjàlórun. Winds of the Realm of the Ancestors. 

ORIN OYA

 1.   Eni mo fo-Oya lo i yo (2x),  Obini a i ma, eni mo fo-Oya lo i yo.

Awo Falokun

Ile Iwa Pele holds to the principle of good ethics.  The Yoruba word for ethics is the phrase, “Eko iwa rere,” which in literal translation means, “teaching good character.” The training of Ifa priests in Africa includes Awo Eko Iwa Rere which is the ethical guidelines for those who provide divination. These guidelines are not so much a set of rules as they are an expression of communal expectations.

 In traditional Yoruba culture, there is the strong belief that Awo (Diviners) have the power of the word. Consequently, there is a communal expectation that they will not use their voice to express profanity and foul language.

 There is also a collective belief that the power of the word is supported by good health and good hygiene. For this reason, the Awo will eat and drink in moderation and bathe on a daily basis.

 The welfare of the one affects the welfare of the entire community. It is for this reason that the Awo will come to the assistance of anyone who is in spiritual crisis. This is true even if the person is unable to afford the services of the Awo. However, there  is also a communal expectation that anyone who is given assistance by the Awo without monetary charge will provide some form of work exchange for either the Awo or his family. We at Ile Iwa Pele have sometimes provided services in exchange for work. The expectation is that the client will fulfill the terms of the agreement.

 One of the strongest expectations of an Awo in Yoruba culture is that the content of divination remain confidential. A violation of this expectation would be considered a very grave matter and would warrant resolution through Ogboni (Council of Elders).

 These expectations are not as strong in the West and so it is possible for Awo in the United States to develop a large following without strict adherence to the general principles of Awo Eko Iwa Rere. These guidelines, however, remain a valid measure of the sincerity and competence of anyone who uses divination as a method of communication with Orisa.

Ire,
Awo Falokun

1. Call; Babafururu o rere re o, owo ka ne ne eleyibo,

E le eri Ifa Oba ti b sawo, eyibo rere,

Oba ti ba o, enu aye yawa roro.

Response; Eyawa roro eleseka.

2. I guere i yeye (2x), Oluwa mi Obatala.

Oluwa mi o l’Orisha, iba ri baba, iba ri yeye,

Obatala omo kacho ma me lo, eriki wadache,

Olorun o sa, Olofin Oba Araye.

3. Call; Kere kere kere o (2x), Awa mi Obatala, awa mi o l’Orisha, Eni kawo macha, kawo meyo, kawo ma fe lele fun fe imbio, O ka cho-cho.

Response; Awa de, awa mi, awa de omo Obatala.

4. Ba ilu wo baba, baba ba ilu wo ma mu ichorisha.

5. Enu aye, mi mo se o, enuy aye mi baba (2x)

Obatala ta guini-guini, se—kure,

bobo la ina se rere.

6. Chokoto ere se aro (2x), Aroko loro, arolo lense, chokoto

ere se aro.

7. Endi-wendi we-ewado, ewado, ewado te we te we.

8. Wadon ki, Wadon ke, wa yo yima, wa yo yima, wadon ke.

9. Baba ara ye o—(2x), Baba, kue-uro—Obini yo la deye o, Okuni baba.

10. Babalu wolowo e—e (2x), Eke jepkua o, babalu wolowo

e—e.

11. Je—Je—jepkua.

12. Orisha m’pawa, m’pawa. m’pawa Orisha.

13. O dide ma.

14. Dide, dide o dide ma.

15. Odua remu o guini o, Odua remu o be lora, a la gogo,

te mi te le o, aremu okue laye.

16. Baba mi chokoto aremu kue laye.

17. Ewa we kue yeye.

18. Wonko y worolo, iwarola wolench, wonko y worolo.

19. Ayaguna wario, Ayguna wa (2x). Letu letu wa mi o lorike,

awema lonire (2x).

20. Awema lonire o, awema lonire (2x). Letu lori a meji, awma lonire (2x).

21. Yeku yeku ile o, Orisha kowo le, Obatala ile o, Orisha

kowo le.

22. Obatala ta lamberio, a la gogo (2x).

23. A buka lo cheke, koma rere koma baba.

24. Chakutu ere u lala.

25. Ere u lala.

26. Ere ri efa.

27. A e, a e, olodo-olodo, olodo na ewe.

28. E—e i e, e – e—a koma koma do a kue a kue.

29. Oyore yore yore a rumaya (2x).

30. A kama do leyo a kama.

31. Agbagi leya renu lo bobo lokua.

32. Oka hu-nugbe kue no me.

33. Akete Oba, Oba eniye (2x), Baba yoko dara obanla ese,

Obanla ese, baba fumilaye.

34. A e Obanla ese, Obanla ese, baba fu mi laye.

35. Obanla ese.

36. Waye waye lodo, waye kala me fa (2x),

Waye kala me fa, aremu waye kala me fa o.

37. Baba lorosun ya wa lesi fosun kosun yawade, baba lorosun.

38. Oba iki Obatala, Oba iki l’Orisha (2x).

Edu ma i ma, edu ma—feye kik baba mi.

39. Baba Oba Oba seye toma baba Oba seye.

40. Baba ku ku ru ku ni baba.

41. Guini, guini mobale.

42. Eh—Obanla a la ki o.

43. Eh—Obanla a la dide.

44. Baba lorke, a ka ki o ke, loroke, mo-Oba baba loroke.

45. Call; Baba fururu lore reo okanyenye eleyibo eleri fao

basi ba sawo eyiborere basi bawo enuaye iayawaloro eyawoloro elese ka.

Response; Repeat.

Call; Elese ka bab elese ka.

Response; Eyawaloro elese ka.

Call; Eyawaloro wolenshe.

Response; Repeat.

Call; Aruwo baba baba aruwo omo Orisha.

Response; Repeat.

Call; Iwere iyeye iwere iyeye eluba mi Obatala eluba mi omo

Orisha.

Response; Iwere iyeye iwere iyeye eluba mi Obatala.

Call; Eluba mi omo Orisha ibari baba ibari yeye Obatala

kawo kasho mambera enikila wase Olofi osa Olofi umbaraye aruwo baba baba aruwo omo Orisha.

Response; Repeat.

46. Call; Kere kere meyeo kere kere meyeo, awani Obatala awani Oba ti oke ni kawo maya kawo made mashere kuneri

o okanshosho awade omo Obatala.

Response; Awade awani awade omo Obatala.

47. Call; Ayagun wa rio Ayaguna wa Ayaguna wa rio Ayaguna

wa. Yekun Yekun kuami un loroke,m Ayaguna di ase o.

Response; Repeat.

Call; Ewawo keyeye ewawo keyeye Ayaguna wolenshe.

Response; Ewawo keyeye.

Call; Obatala kueyami.

Response; Ewawo keyeye.

Call; Oba moro kueuami.

Response; Ewawo keyeye.

Call; Alaguema wolenshe.

Response; Ewawo keyeye.

Call; Shakutu ere ulala shakutuere.

Response; Ere ulala ere ulala.

Call; Baba ulala.

Response; Shakutu ere ulala shakutuere.

Call; Wonko wonko iwoloro.

Response; Wonko iwoloro walenshe wonko wonko.

Call; Wonko wonko iwoloro.

Response; Wonko iwoloro walenshe wonko wonko.

48. Call; Baba Oba ito ashetomole ashetomole.

Response; Oba ito ashetomole ashetomole.

Call; Oba ito ashetomole Obatala tomole.

Response; Oba ito ase tomole asehtomole.

49. Call; Wini wini mobanle Obatala mobanle—

Response; Wini wini mobanle.

Call; Obatala mobanle.

Response; Wini wini mobanle.

Call; Ayaguna mobanle.

Response; Wini wini mobanle.

Call; Oba lofun mobanle.

Response; Wini wini mobanle.

50. Call; Aro dide.

Response; Odedima.

Call; Obatala dide.

Response; Odidema.

Call; Baba dide.

Response; Odidema.

51. Call; Wayonke, wayonke wayorima wayorima wayonke.

Response; Repeat.

Call; Obatala wayonke wayonke wayorima wayorima wayonke.

Response; Wayonke wayonke wayorima wayorima wayonke.

Call; Urue ure wayorima wayorima wayonke.

Response; Wayonke wayonke wayorima wayorima wayonke.

52. Call; Yale yale yale gbogbo yale.

Response; Repeat.

Call; Ayaguna yale yale yale gbogbo yale.

Response; Yale yale yale gbogbo yale.

53. Call; Konkuele akama kamado konkuele akama kamado.

Response; Repeat.

Call; E erie erie akama kamado awe awe.

Response; Repeat.

Call; Oyole oyole aumaya.

Response; Oyole ole ole aumaya oyole oyole aumaya.

Call; Oyole ole ole aumaya ooyole oyole aumaya.

Response; Akamado eri o akama oshe mi lodo.

Call; Ose mi lodo.

Response; Akamado eri o akama.

54. Call; Waye waye lo mio waye kalamedo waye waye lo

mio waye kalameda waye kalamed aremu waye kalameda o.

Response; Repeat.

55. Call; A rukaka rukaka rukaka mi Obatala.

Response; Repeat.

56. Call; Ayembele it ito ito ayembele oshe mi lodo.

Response; Ayembale ito ito ito ayembele to ito ito.

Call; To ito ito.

Response; Ayembele ito ito ito ayembele.

57. Call; Orishan pawan pawan Orisha pawan loyure.

Response; Orishan pawan pawan Orisha.

Call; Pawan loyure.

Response; Orihsan pawan pawan Orisha.

58. Call; Yekun Yekun bileo Orisha kowole, Yekun Yekun bileo Orisha kowole.

Response; Repeat.

59. Call; Orisha inla talade io ala gogo, Orisha inla talada io ala gogo.

Response; Repeat.

Call; Orisha inlao ala gogo yeo.

Response; Repeat.

60. Call; Enuaye mi moseio einuaye mi baba, enuaye mi moseo

enuaye mi baba Obatala oda wini wini ese ure gbogbo la

inya fe rere.

Response; Repeat.

Call; Loroke baba loroke ona.

Response; Baba loroke Obatioke loroke ona baba loroke

Obatioke.

Call; Loroke ona.

Response; Baba loroke Obatioke loroke ona baba loroke

Obatioke.

Call; Baba oma oma seye tima baba oma seye.

Response; Repeat.

Call; Oma seye to ma baba oma seye.

Response; Repeat.

Call; Oma seye e oma seye oma seye baba oma seye.

Response; Oma seye oma seye.

Call; Oma seye Ayaguna oma seye.

Response; Oma seye oma seye.

61. Call; Odu aremuo obi iyo odu aremuo belona ala agogo semi semi laye aremu kwelaye.

Response; Repeat.

Call; Baba mi shokoto aremu kwelaye odu kwelaye.

Response; Baba mi shokoto aremu kwelaye.

Call; Odu kwelaye.

Response; Baba mi shokoto aremu kwelaye.

62. Call; Eniwe niwe ewayo ewayo ewayo keren kewe.

Response; Repeat.

63. Call; E ee ekuao Obatala ekuao.

Response; Repeat.

Call; E ee ekuao Aygauna.

Response; E ee ekuao Obatala ekuao.

Call; E ee ekuao Oba moro ekuao.

Respnse; E ee ekuao Obatala ekuao.

Call; E ee ekuao ekuao Baba ekuao.

Response; Repeat.

Call; E ee ekuao Ayaguna ekuao.

Response; E ee ekuao ekuao Baba ekuao.

64. Call; Odu aremu Obatala ekua.

Response; Obanlaese.

Call; Aremu Obatala ekua.

I know many of you know a lot of Orisha Music but don’t have all the words.  Here are some lyrics that i have colleced over the years; starting with Eshu. 

Orin Eshu

1. Bara su ayo moni ala guana mama, quena irago e…

Bara su ayo moni ala guana mama, quena irago e…

Obara guayo, e…que…Esu Odara, omo ni ala guana

mama quena irawo e….

2. Ado asure o, Ado asure o. Bara lake, ado asure-o.

3. Olubami sise Orisa camaguario, olubami.

4. Ase…mo juba lo-Orisa.

5. Iba lo-Orisha, Ibara yeo.

6. Iba Orisha Maguo, a Laroye Yokode.

7. Ago Torio ma le kawao-ole le, ago torio ma le kawa fumiye, bara solo doto, omologuo sileo-ole le.

8. Esu eleque iba, laye Alaroye iba laye.

9. Esu que lele ibara-ago (ago-ago) lele lona, Esu que lele.

10. Ibara-ago moyba, Ibara-ago moyba, Omo Deko niko si bara-ago, moyba Elegba Esu lona.

11. Ichon chon abe, Ichon chon abe, Odara coro nileyo Alorye.

12. Esu-o Elegbara ye…Elegbara moforibale Elegbara-ago.

13. Ago Elegbara-abu kenke, abu kenke.

14. Kirina, kirina, ago kirina.

15. Elegba-Elegba, Elegba-Elegba o, ocan meji erese Elegba.

16. Suguayo mama quena, Odara que ni laguo (2x)

17. E-aye…bara que lona, Elegbara su guayu.

18. Elegua-ago, Elegua-ago ana (2x) Alaroye masaki-o,

Elegua-ago ana.

19. Ago Ibara.

20. Elegbara bembe la di-o elegbara.

21. Tle mina mina tele.

22. Oti more laye laye.

23. E-i-yo ago, e-i-yo mode.

24. Bara-ago ago.

25. Ochimini e-a, ala doniche ochimini.

26. Ala kata nifoba, Orisha Legua-o (2x)

27. O ka Baba se Legua.

28. Aso kere kere meye, Ala-guana ki lagoche.

29. Elegba-Elegba Alaguana ki laguoche.

30. So sa so kere.

Also, take a look at the beautiful hand crafted opele chains offered by Olutu Re Re.  You can custom order a set by contacting Olutu Re Re at their website.

Stay tuned as we continue to bring you books by Awo Fa’Lokun and other products through Ile Iwa Pele Marketplace at Ile Iwa Pele.com.  Don’t forget to sign up for our email list for free downloads on Ifa and Orisha.

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Yoruba liturgical language is frequently created through the use of elisions. An elision is a sentence in Yoruba shortened to form a word. For example the word Ifayabale is a reference to the Ifa ritual of resolving disputes. The word Ifayabale is from the elision Ifa iya baba ile meaning the wisdom of the mothers and fathers of the earth. This is both a reference to the ritual process and a clear indication of the problem solving methodology. It is with the guidance of elders that we resolve conflict.

Let us use the methodology of language analysis to take another look at the phrase ayanmo ni iwa pele iwa pele ni ayanmo from the elisions ayan mo ni iwa ope ile iwa ope ile ni ayan mo. We have the initial translation suggesting destiny is good character and good character is destiny and we have a deeper layer of meaning if we look at the original words that form the elisions in the sentence. The translation then becomes the ancestral tree is the way to greet the earth we greet the earth through the ancestral tree. When we look at the source of the elisions we start to understand the culture context that led to the creation of the words and phrases used to express spiritual ideas.

The ayan tree is used in traditional Yoruba culture as an ancestor altar. The idea of a tree being used as an ancestral alter is based on the symbol of the tree of life, meaning we come from the roots, we become the truck and we give birth to the seedlings. A tree is a living manifestation of the cycles of life, death, transformation and rebirth. The ayan are large and ancient serving as a home for hundreds of species of animals living in harmony in a very small space. This harmony creates igbodu meaning womb of the forest. An igbodu is an inter-dimensional portal that links Orun and Aye or Heaven and Earth. These portals create flashes of light around the tree that look like light bulbs going off. These flashes of light are called eyele meaning spirit birds and the eyele are used by the elder mothers to communicate directly with the Immortals in Heaven.

The ayan tree is also used to make bata drums which are used to communicate with egun and some ebora. Egun are the collective spirit of a person’s ancestral lineage. Ebora are deified ancestors who function as avatars for Forces in Nature called Orisa. The ayan tree is the place where traditional Yoruba can communicate with their ancestors and the drum made from the ayan tree is used to invoked altered states of consciousness that enhance that communication.

So what is the proverb ayanmo ni iwa pele iwa pele ni ayanmo telling us? It is saying we use the wisdom of the ancestors to greet the Earth. On the face of it that may seem like an odd expression especially as it relates to the idea of good character. In traditional Yoruba culture you greet an elder. It is the job of elders to guide us on the path of spiritual development. To say the elders guide us to greet the Earth is to call the Earth an elder and is to imply that living in harmony with the Earth is the key to spiritual growth.

Ifa is rooted in the idea of atunwa meaning reincarnation. The belief in traditional Yoruba culture is that we are reborn within our biological family lineage and that our birth carries with it the moral responsibility of fixing what is broken in the history of our family. In order for this spiritual evolution to occur humans need a place to experience atunwa and the place we have chosen is called Onile or Earth. If Onile dies the experience of atunwa dies with it. That means that our first spiritual obligation in the discipline of developing good character is to take care of the Earth. In simple terms we have a moral obligation to leave the Earth a better place. The Earth is the platform through which we have chosen to embrace the process of spiritual growth.

It is my humble opinion that humans are not doing such a good job of leaving the Earth in better shape than we found it. The oil spill in the gulf came within a hairs breath of destroying the global ecosystem that makes life on Earth possible. The nuclear meltdown in Japan is even a greater threat to life on Earth. I am of the opinion that the radiation from Japan has reached a point where it can no longer be contained through conventional means. Baba Abimbola has said that Ifa can fix a broken world. I believe that is true. Collective prayer as understood in traditional Yoruba culture has the ability to open earth portals. These portals are called igbodu meaning womb of the forest. Ifa has the technology to open igbodu and to send the pollution of radiation into another dimension where it will not threaten life on Earth. For most folks who do not embrace traditional Ifa such an idea seems delusional. For a culture that defines good character through the use of the word iwa pele the idea of open portals through the use of prayer is not hard to understand.

Recently I completed a vision question in Chaco Canyon. This area was used by ancient indigenous cultures in the United States as a ritual center and training facility for the priesthood. The canyon contains numerous kivas. A kiva is a stone circle buried in the ground and used to conduct ritual. The kivas at Chaco Canyon are igbodu. They are portals to invisible realms of Creation which Ifa calls Orun. I was blessed in Chaco Canyon to receive instruction from the Earth. At the same moment I received a message at the Canyon a wind storm blew open the doors at my house some six hundred miles away. Each time I stepped into a different kiva I was immediately greeted with a new and different vision. It was kind of like changing the channels on the TV.
Concidence?Maybe.

I prefer to believe that when we come to greet the Earth the Earth will respond by giving us guidance. That is what elders do and the Earth is everyone’s Mother. We live in a holographic universe. That means ever manifestation of Creation is contained within every atom of Creation. The information we need to fix what is broken is around us everywhere. The question is; how do we access that information? We access that information by greeting the Earth; meaning, by humbly using the wisdom of the ancestors to teach us how to communicate with Ayan the ancestral tree of wisdom. This idea was beautifully expressed in the movie Avatar when the tree at the center of the Indigenous community gathered the resources of the planet to defend itself against a military invasion. Yes I know it was movie and sometimes movies are rooted in truth. Just remember how relieved we all were when Luke Skywalker reconciled with Darth Vador. It’s kind of like that.
Ire
Baba

  Ile Iwa Pele

is a national egbe founded by Awo Falokun to usher in the blessings and changes of the new year.  Membership consists of Ifa and Orisha Priests  initiated by Awo Falokun, non-initiated students who have chosen to join our egbe and other Ifa Preists and scholars choosing to study the material, contribute articles and discuss the theology of Ifa.

Ile Iwa Pele adheres to and teaches the principles of Ifa as we have come to understand them.  We respect the right of the global Orisha community to practice the Traditions in the various forms in which the Tradition presents itself.  We hold as our core belief that all individuals are born “good and blessed people” and are  inherent aspects of Olodumare. For this reason, we do not discriminate on the basis of race, gender, orientation or other religious beliefs.

We support the building of family and community through the sharing of knowledge and  resources and encourage members and non-members to take advantage of the resources offered through our site.  We will be accepting articles from guest writers and sponsored links to our site, so check back frequently for the intel on how to submit your works and links for consideration.

We welcome your comments on our  posts!  We love stimulating dialogue. The rules for comments are simple:
Posts containing slander, gossip, racist & sexist remarks and personal attacks against anyone will not be posted.

The year 2012 will be one of drastic changes.  Ifa says that we were born good and blessed people. We pray that our site will provide positive support as we navigate through the new year.

Ire,
Awo Falokun