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Our Guiding Odu (sign)

Ifa teaches us that Olodumare is the rightful source of our triumph over all of lifes obstacles turning tears of sadness into tears of joy, and restoring hope to those who have
lost their way. So many have been mistreated, misled, or been the victims of various forms of spiritual and psychological trauma. Ifa says all who come looking for sustenance
and upliftment will find it by learning to place their trust and assurance in the hands of Olodumare, their Ori, and Ifa. Ifa will turn evil to good, loss to gain, disadvantage to
advantage, hopelessness to hopefulness, want to plenty and abundance, untimely death to long life and prosperity.
guiding principles
RESPECT FOR ELDERS Our temple recognizes and values the need for constantly checking in with our elders through regular trips back to Nigeria to solidify,
ground, and expand upon our practice. This is keeping in alignment with the Isese of Ifa which teaches us that respect and deference to our elders is one of the
cornerstones to a successful life and likewise progress within our spiritual practice. The holy odu of Ogbe Ka says this about respect for elders.
RESPECT AND VENERATION FOR MOTHER EARTH This temple promotes veneration and respectful stewardship of Mother Earth and all of her
inhabitants including plant and animal life. It is the Earth which gives us life as well as supports and sustains us. Ifa teaches us that all divinities may be propitiated through
Mother Earth. The Ogboni society started out as the aboriginal beliefs and practices of the Yoruba people who ground their spiritual practice by paying homage to the
Earth (Onile) for longevity, protection, health, prosperity, and success. All that we do begins and ends with Mother Earth. Here we promote and encourage others to
develop a healthy relationship with the Earth on which we live as our predecessors before us have done.
The first time I heard a crushing noise
I asked what it was
They said it was Irete stepping on Iwori
The second time I heard a crushing noise
I asked what it was
They said it was Irete stepping on Iwori
Orunmila proposes, the Almighty disposes
Because it is by His will that the cocoon bird
Though blue in colour, lays white eggs
Cast for Orunmila
When the Almighty directed that human beings
Should take orders from him (Orunmila)
Orunmila only proposes
It is God the Almighty that disposes
Eekinni mo gbo teregungun
Mo ni kini se?
Won ni Irete nte Iwori
Eekeji mo gbo teregungun
Mo ni kini se?
Won ni Irete nte Iwori
Orunmila ni Alaba, Olodumare ni Alase
Nitori ase agbe ni agbe fi dudu
Ti fi nye funfun
A difa fun Orunmila
Nigbati Olodumare npase pe
Ki gbogbo eniyan maa lo gbase lenu re
Nje Orunmila di Alaba, Olodumare di Alase
Beru-beru is the Awo of Bero town
He who tied to bamboo fiber cloth around his body, the
Awo of Iluka
He who adorned his home with beautiful damsels, the
resident Awo of Alakole-Mesin
They were the Awo that cast Ifa for Orunmila
When going to Ile Ife, where their lives had become very
tasteless
He was advised to make sacrifice; He complied
Ifa will season them with salt
Ikin, the holy kernel will season them with salt
All tasteless matters
Ifa will season them with salt
Beru-beru Awo ilu Beru
Sodunko-Sodungba Awo Iluka
Afomidan werewere sele, Awo Alskole-Mesin
Dia fun Orunmila
Ifa nsawo lo si Ife aj ate
Won ni k sakaale, ebo ni sise
O gbebo, rubo
Ifa ni yoo buyo si o
Ope n yoo buyo si
Gbogbo oro ti ko ladun
Ifa ni yoo buyo si o
Mo duroduro owo mi o tosin
Mo berebere owo mi o tosin
Opelope awon agba kan awon agba kan
Ti won ni ki ndobale yeke
Mo dobale yeke, isin bo simi lomo isin bo simi lenu
Adifa fun Ejika go go go
Ti yoo gbosu re gbodu
Koi pe koi jina
Kawa bani ni jebutu ire
I stand on my feet yet my hands cannot pluck the fruit
I bend down yet I could not lay my hands on the fruit
Then, some elders advised me to prostrate
Immediately I prostrate, the isin fruit dropped on my hands and mouth
Cast divination for Ejika go go go
Who is taking Ofun to Ifa grove
Before long we are blessed with goodness
STUDY OF IFA AS A LIFELONG ENDEAVOR The wisdom of nature that devotees refer to collectively as Ifa speaks through signs and symbols veiled in
allegory which means that is describes the human condition. Studying Ifa and understanding the esoteric language it speaks in is a lifelong endeavour of the Awo. Ifa teaches
us that we should be seeking for wisdom and understanding daily, while avoiding those things which do not nurture and uplift us spiritually. Ifa teaches us this is the odu of
Oturupon Owonrin:
Biri ababa
Ababa birimu
A difa fun Ile
Ile n raye lainiku
Bi mi o ba ku ma lowo, biri ababa
Ababa birimu
Bi mi o ba ku ma laya/loko
Biri ababa
Ababa birimu
Bi mi o baku ma bimo
Biri ababa
Ababa birimu
Bi mi o ba ku ma kole
Biri ababa
Ababa birimu
Bi mi o ba ku ma niri gbogbo
Biri ababa
Ababa birimu
Biri ababa
Ababa birimu
Cast divination for mother-earth
The mother-earth was going to immortal life
If I dont die, I will be rich
Biri ababa
Ababa birimu
If I dont die, I will have a good wife/husband
Biri ababa
Ababa birimu
If I dont die, I will beget children
Biri ababa
Ababa birimu
If I dont die, I will build houses
Biri ababa
Ababa birimu
If I dont die, I will have abundant blessings
Biri ababa
Ababa birimu
Ifa ni tia ba ji
Ogbon ni ka maa ko raa wa
Ka ma ji ni kutukutu pile e were
Oro ti a ba ro ti ko ba gun
Ikin eni laa kee si
Dia fun Paraka, alawoo winniwinnin
Nijo to nlo ree jij alaranbara labe Odan
Ifa says that whenever we wake up
We must be teaching each other wisdom
We must wake up at dawn and then lay the foundation of
foolishness
Whatever the matter which we deliberated upon but could not
arrive at a satisfactory solution
Then we are to approach our Ikin
There were the declarations of Ifa to Paraka, the masquerade with
brilliantly colored costume
When going to engage in a complex but marvelous dancing
display at the site of the Odan tree
Verses of Odu pertaining to our Guiding Principles are the translated property of Chief Awodiran Agboola, used here solely for the purpose of reference and

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