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This book is dedicated to all of those who benefit from this document. May
your life be enhanced and may your faith in God be strengthened.
I acknowledge my lineage Ifatoogun of Ilobu. My brothers Baba Babalola
Ifatoogun, Babalola Kolawole, Babalola Awoniyi, Babalola Awodele, Babalola
Falade, Babalola Ifayemi, Babalola Opelade, Babalola Ifasayo, my Ojugbona
Chief Awosoji Ifadairo, and my dear friend and brother in Ifa Ayo Salami.
I also want to thank all my students whom over the years have inspired me
to write this and other books. To them I give my love, and admiration.
Regards,
Awodele Ifayemi
Oloye Awodele Ifayemi
Awo Atunwase of Ilobu Land
TABLE OF CONTENTS
DEDICATION AND ACKNOWLEDGEMENT ............................................................ 1
TABLE OF CONTENTS ................................................................................. 2
PREFACE ................................................................................................ 4
OMIMIMO RUBO (LIBATION) ......................................................................... 5
LIBATION PROCEDURE
............................................................................. 6
.................................................................. 10
............................................................................... 16
Iponri Ti o wa
L'Orun
Ori
Physical
Body
PREFACE
It is clear to see that in order to deal with our future existence, "it gotta take
a miracle". Well, we are a miraculous people by nature. We've survived
everything as a people and we're still moving on the move. Heck we even
had the honor of witnessing an African American as the President of The
United States Of America.
While reading this book, I want you to read with your inner eyes. Flow with
it! Allow your intuitive ability to guide your energies so that your character
can be shaped into a vessel that Oldmar can manifest into the world.
OMIMIMO RUBO (LIBATION)
the water into the bowl or upon the shrine as you recite the following:
LIBATION PROCEDURE
(Translation)
Each time that you say "Mojuba... dip your fingers into the water and
sprinkle it into the bowl. The libation can continue by honoring
members of one's family who have passed on. Call all the names of the
kings, priests, priestesses (living and deceased) of one's spiritual
lineage. This bowl of water can be placed upon your shrine or altar as
an offering.
When you pour libation with fresh water, the water becomes energized
with Ase and is therefore "holy water". It can be used for many
different spiritual purposes. Let your intuition guide you.
The next important step in the process of worshiping your Orisa is
removing hindrances and opening the way. This is achieved through the
invocation of the imoles/orisa, Esu and Ogun.
In all achievements in live; that is at the beginning of all enterprises
great or small, it is Esu and Ogun that must first be honored and
directed to assure success. Esu is seen as the "Opener of the gates of
heaven", so communication can be made without obstructions. Esu is
the special relations officer between Orun (heaven) and Aiye (earth). He
is the messenger between human beings on earth and the Imole in the
heavens. Esu is the bringer of obstacles and the remover of hindrances
along the path.
Esu is the active force behind all that is good and all that is bad. It is
Esu who must be acknowledge first so that in return he will cooperate
for your best interest and not work against you.
Then we come to Ogun; the Imole who cuts the mystical path from
heaven to earth, so that all the other Imoles may come to your service.
Ogun is associated with removing obstacles and clearing the way for
progress and prosperity to be achieved. gn's service must be
employed in all acts of worship.
One way that this process can be achieved is by paying homage to Esu
and Ogun as follows.
As you continue to sprinkle water from the libation cup, say the
following Oriki (praise song):
ORIKI ESU
I ba rabo o mojuba
I ba rabo o mojuba
I ba rabo o mojuba
I ba kose omo deko
Elegbara Elegbara Elegbara
Omojuba Esu
Elegbara Esu lona
Odara Kolori eni ijo
So so so abe
Kolori eni ijo
Esu tiriri
Bara abebe
Tiriri Lona
Mojuba Esu
Ase
(Translation)
Oh great one, I pay homage to you
Oh great one, I pay homage to you
Oh great one, I pay homage to you
A young child does not approach Es
The owner of power, the owner of power,
the owner of power I pay homage to Es.
Elegbara Es on the road
Odara who has no head for dancing
The sharp, stubborn knife
Who has no head for dancing.
Es, the awesome one
The knife of power
The awesome one on the road
I pay homage to you Es.
Ase
Es mase pekun
Es mase pekun
Es mase pekun
Es jeki ahon mi
Ki okun bara bara bara
Jeki oro mi ni gba inu orun
(Translation)
Es don't close the door on me
Es don't close the door on me
Es don't close the door on me
Es may my tongue be filled with power, power, power
May my words be received in heaven.
ORIKI OGUN
Mojuba Ogun
Mojuba Ogun
Mojuba Ogun
Ogun osin mole
Ogun awoo a laka aiye
Osinmole
Ogun pele o
Obu Akaluusin lao
Pe Ogun Olubukun Asogun
Ogun onile owo, Olona awo orun
Ogun mo ona awo fun mi
Jeki ififun mimo ni serere
Ogun jeki ohun mi ni gbo inu orun
Ase Modupe Ogun
(Translation)
I pay homage to Ogun
I pay homage to Ogun
I pay homage to Ogun
Ogun, Prince among the angels
Ogun, the powerful one, the strong one of the world (heaven and earth)
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At this point, before you summon the Orisa/Imole, place the same two
fingers of the right hand into the bowl of water in which you have
already poured libation into. With the two wet fingers touch your
forehead (between the eyebrows) and run them from the front to the
back of your head. As you do this, say:
"Mo su re fun ori."
Jeki ori mi a gbe mi.
Jeki mo ri rere orisa mi
Mo su re fun ori.
Ase
I give blessings to my godhead
May my ori support me.
May I see the blessings of my orisa.
I give blessings to my godhead.
Ase
Note, that no Orisa blesses a person without the consent of their Ori
(godhead). It is important that you praise your godhead before you
begin to worship your Orisa. Ring bell three times (One should obtain a
bell that will be used strictly for Orisa worship).
Before going any further in the recitation of the prayers, please note
that:
** (Name Orisa), means to say the name of the Orisa that you are
praying to.
**
, means to say the name of the Orisa that you are praying to.
These directions apply throughout the book. Please keep this in mind.
Name orisa, 3x (That is, call out the orisa's name 3 times), mo pe o 3x
Mo pe o sotito
Mo pe o iwa rere
Mo pe o ire
Mo pe o sawo
Wa de de wa,
Wa de de wa,
Wa de de wa,
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(Translation)
(Name orisa), 3x (Name orisa), I call you 3x
I call you for truth
I call you for destiny
I call you for blessings
I call you for the mysteries
Come, come now, (Name orisa)
Come, come now, (Name orisa)
Come, come now, (Name orisa)
IKIN (GREETING THE ORISA)
After the invocation, the aborisa now greets the orisa as follows:
Mojuba re, ______
Mojuba re, ______
Mojuba re, ______
Mojuba Baba or Iya mi
Mo ji mo ki o ______, orisa mi
Pele o orisa mi
Eni rowo np ba
Orisa sere o
Eni ko rowo a ja
Wara wogbo lo
(Translation)
I pay homage to (Name orisa)
I pay homage to (Name orisa)
I pay homage to (Name orisa)
I pay homage to my father/mother
I awaken and I praise (Name orisa), my orisa
I hail you, my Orisa
I have time to worship you
I have time to embrace you
One who does not find time to worship the orisa will find oneself in the
jungle.
Mo ji mo ki, orisa mi
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Mo ji mo ki, orisa mi
Mo ji mo ki, orisa mi
Ji ooooooo
Mo ji mo ki o
O ji'ire o
O ji ire o, orisa mi
Ase
(Translation)
I wake up and I worship
I wake up and I worship
I wake up and I worship
Orisa, wake up
I wake up and I worship
Good morning orisa
Good morning my orisa
Ase
We now come to the point of reciting the praise song for the Orisa. This
is a very important stage in the process of worship. The oriki holds the
mantric power that excites and expands the power of the Orisa that you
called upon. The Yoruba of south/west Nigeria believe that when the
oriki of the Orisa is recited it causes the Orisa to yield its power and
blessings to you.
The oriki of the Orisa that rules your head should be recited each
morning to increase ase the power of the Orisa in you and to receive its
blessings. It is through the use of the oriki that you can have a spiritual
union with the Orisa of your head.
In this work we will only present the oriki of the Orisa Obatala. We do
not have the time or space to present the oriki of all of the Orisa.
I - ORIKI OBATALA
Obanla
O ri n eru Ojikutu s eru
Oba n Ile Ifon, Alblase
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Alabalase; atatabiakun
Orisanl Ogirigbanigbo, alaye ti won nfi aye fun
Orere yelu agan wo
Atu won'ka nib i ti won gbe ndana iro
Ajnaku idugbangudu
Orisa n bni be eda
Oniwa pele aba' ni tori eni se
Oljo oko0 mi akanti oke t
Orisanla Obatala Obatala Alabalase
Ase
(Translation)
Alabalase one who gives command
Orisanla, the white orisa who owns the whole
world
He gives blessings of children to the barren woman
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The oriki have now been recited. The orisa is excited and its heart is
open to you. Now we must make offerings to the orisa.
Offerings to the orisa may vary from the burning of candles or lamps,
offerings of water, flowers, food, kola nuts, and/or incense, to the
offering of a blood sacrifice of pigeons, hens, etc. In this work we will
present the simple process of offering candles, kola nuts, water,
flowers, food, etc.
ANIMAL SACRIFICE
The practice of animal sacrifice have been the practice of all the
religions of the world today at one point or another (Christianity, Lev.
9:8, Deu. 27:5, etc.). Note that Jesus was a human sacrifice. In Islam
sacrifice and offerings is the fifth compulsory act of Haji. In the
sacrificing of animals they may offer camels, cows, goats, etc. Amongst
the present day Jews the practice of blood sacrifice is very common and
similar to those of the Yoruba.
Note that offerings involving blood sacrifices should be performed by an
experienced priest or priestess. It involves the release of a great deal of
energy that attract many spiritual entities good and bad. One must
therefore be skilled in the techniques of tuning into the desired mode of
energy and excluding other forces that are not being invoked at that
time. We caution the reader that a blood sacrifice is no game. If you
play with fire, you will get burned.
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OFFERING OF CANDLES
In fire burning (candles, lamps, etc.), the flame upon the altar serves
as a porthole through which the desired spiritual entity can manifest
through. The candle may be of any type. It is the color of the candle
that is important.
Note that the use of fire in worship is a practice amongst the Yoruba's
of south/west Nigeria who burn palm oil lamps to various orisa.
In olden days, especially amongst the Ibos, a sacred fire of logs, etc.
was constantly kept burning in honor of the orisa, etc. The idea of a
perpetual fire is an African concept that goes back to ancient Egypt.
OFFERING OF INCENSE
Incense is offered to bless the orisa and to carry ones words to heaven.
Incense offerings can involve burning herbs, flowers and resins. In
burning incense be sure that the fragrance, herbs, etc., is conducive to
the energy state of the orisa.
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OFFERING OF FOOD
Each orisa has its own menu and taste. Food offerings are common
amongst many belief systems. It is believed that every object has its
counterpart in heaven. Everything has its origin within. When offering
food the orisa receives the spiritual essence of the substance given. The
reader is here strongly advised to pick up a copy of "ONJE FUN ORISA"
(Food for the Gods) by Gary Edwards and John Mason.
OFFERING OF WATER
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OFFERING OF FLOWERS
Obatala
Es
Ogun
Osun
Oramfe
Yemaya
Oya
Tuberose
lily of the valley
blessed thistle, red carnations,eucalyptus
roses, yellow pom poms, vervain
orange blossoms, geranium
anemone, vervain
walnut
Before actually presenting your offerings to the orisa that you are
worshipping, you the aborisa should neatly lay out all of the items that
are going to be offered to the orisa in an organized fashion ahead of
time.
The following is a simple, organized approach that can be used by the
aborisa when making offerings:
ORGANIZED APPROACH TO MAKING OFFERINGS
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Ase
(Translation)
I light a fire to sacrifice to (Name orisa), so that we can see blessings.
I light a light to sacrifice to (Name orisa), for wealth.
I light for blessings. Ase
Note: Light the candle and then say:
Ki Oldmar gbe o
(Translation)
(May Oldmar receive it)
OFFERING OF WATER
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Note: All offerings made to the orisa should always include kola nuts even if
a kola nut is the only offering made that day. Just before presenting an
offering of kola nuts to the orisa, they should be washed in a bowl of salt
water first.
I ba ase orisa,________
Orisa mi gbobi lowo kan
Ebora ki i ko ebe obi.
Ase
(Translation)
I pay homage to my orisa, (Name orisa)
Orisa receive my kola nuts
The orisa never turns down an appeal made with kola nuts.
Ase
Note: Place kola nut(s) on the shrine and say:
Ki Oldmar gbe o (May Oldmar receive it)
Note: At this point of the ritual the aborisa may split one of the kola nuts
into its four segments and cast than.
As you split the obi abata say:
"Obi ni won npa si oran olorun"
It is obi that is killed (split).
Once you have split the obi abata into its four segments, you will notice that
in the center of each segment there is a small nipple or navel. Take the
small nipple out and cast it upon the floor and say:
"Jeki emi se gun ota mi - May I subdue my enemies".
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Then hold the four segments in your cupped hands and say:
Gbohun mi orisa mi
Gbohun mi orisa mi
Gbohun mi orisa mi
Ago obi
Ago obi
Ago obi
Obi ni ibi iku
Obi ni ibi Arun
Obi ni ibi idina, etc.
Ebora ki iko ebe fun obi
(Translation)
Hear me my orisa
Hear me my orisa
Hear me my orisa
Attention obi
Attention obi
Attention obi
It is obi that is used to avert death
It is obi that is used to avert sickness
It is obi that is used to avert obstacles
No divinity turns down an appeal made with obi
Note: With obi in cupped hands shake the obi as you say:
Akimoron, Akimoron, Akimoron (May the divine spirit come and assist us.)
The question that should be posed here is:
Was the offering accepted?
If the pattern that appear indicates a "yes answer, the aborisa should then
say:
"Ariya!" (Expressing joy and gratitude).
A wa rubo ebo da no o (We make offerings and our offerings are accepted.)
If the obi pattern that appear indicates a "no" answer, the aborisa must then
cast to find out what other offerings must be added to those already offered.
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You will consult on whether or not you should give more: water, kola nuts,
food, flowers, etc.
After casting five times with a continuous "no" answer, the aborisa should at
that point begin to pray to the orisa to accept the offering and pledge to the
orisa that you will place certain disciplines upon oneself, such as: fasting,
abstinence of sex for a certain period of time, controlling ones emotions,
performing certain rituals each day, etc.
After casting nine times and a no answer is still received, the aborisa should
then consult an experienced priest/priestess upon the matter. However, the
aborisa should move on to the next stage of the ritual.
INTERPRETING THE KOLA NUT
The following are the general obi patterns. The explanations are not
exhausted.
Letter
1. llera
2. Aje
3. Ejire
4. Akoran
5. Ero
6. Akita
7. Obita
Formation
when one male lies open
when one female lies open
when a male and female lie open
together
when two males lie open
together
when two females lie open
together
when two males and one female
lie open
when two females lie open
together
8. Alafia
9. Oyeku
Message
health, triumph
wealth, money
friendliness, well-being,
peace
crime, hardship, quarrel,
conflict
calmness, mildness, gentle,
persuasion
success after hardship, more
effort, be resolute
living at peace, no quarrel,
no conflict, no exertion,
harmony, receptivity
well-being, righteousness,
truth, light, blessings
obstructions, hindrance, lack
of clarity, lack of insight; a
need for change; Go to Ifa,
consult a Babalawo
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NEW WORLD OBI DIVINATION by, Oloye Awodele Ifayemi, Awo Atunwase of
Ilobu Land
Now that we have cast the obi and the will of the orisa have been made
known to us, let us now begin to sing blessings and sing prayers to the
orisa.
Music, song, dance, etc., finds its true and highest application in the realm
of African (non- western, American Indians, etc.,) spirituality. As in the case
of the Yoruba, music (song) is a spiritual medium used to induce higher
"altered states" of awareness. It serves as a ritualistic tool for invoking,
stimulating and setting in motion divine heavenly forces.
There are numerous songs, chants, Orin used in the realm of Yoruba
(African, etc.) worship to the many orisa. As the various orisa have their
oriki (praise names) which are recited by priests/priestesses of any given
orisa; there are also rhythmic chants and songs used in connection with
each orisa that are chanted during worship.
These chants are not only chanted to induce a higher state in the spirit of
the aborisa, but also to, excite and enchant the orisa itself. It is said that
when the chants are sung, the orisa become happy and dances. The chants
influence the orisa to come and accept the sacrifices. You will find that most
Yoruba Orin are short and to-the-point. Therefore, each Orin is chanted in
repetition, with each orisa having its particular tempo.
Usually Obatala, Osun and Yemaya are sung with a slower, mellow,
continuous tempo. Orisa like Es, Ogun and Sango are usually sung with a
tempo that is very fast and energetic.
The Orin may express ideas and concepts that praise the orisa, thank the
orisa, beseech the orisa, call the orisa or move the orisa to elevate you or
give you divine assistance.
In this work we give a few Orin that are very simple to master. Relative to
their rhythms say to you, as a wise Benin priest once said to me,
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"If you have truth inside, what comes out of you is best."
Study the chant, sit and meditate upon it (asaro) and let the orisa give you a
rhythm. This is the African way.
Following are a few Orin to work with.
*****
This is an old Obatala Orin that is commonly sung in Nigeria to praise the
power of Obatala.
Alabalase - Alabalase
Alabalase Alabalase
*****
This Orin is sung to Obatala for children, family, prosperity and blessings.
Iku ti iba ni igbele
Fola ran ni;
Alase
so emikansoso digba eniyan
So mi dirun
So mi digba
So mi dota - le - legbeje eniyan
(Translation)
The powerful are who dwell with a person and makes them prosperous.
One who has Ase.
You who multiply one into two hundred
Increase me into four hundred
Increase me into two hundred
Increase me into one thousand, four hundred and sixty persons
******
This Orin is a very popular one. Its rhythm will not be hard to come upon. It
is used to praise Obatala. It is; a very powerful and sacred chant.
Ile gbo gbo ile orisa
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(Translation)
Ogun, bestow blessings on me!
*****
This Orin is chanted to Ogun to remove obstacles and to forge in oneself
stamina, endurance and fortitude, etc.
Gbonrangandan, gborangandan ni a iro ada
(Translation)
Gbonrangandan is the sound Ogun makes when he strikes the sword (as
when a blacksmith forges a sword).
*****
This Orin is chanted to excite and praise Osanyin and is usually sung when
gathering fresh herbs in the forest.
Osanyin, Elese kan ju elese meji lo
Ewe' gbogbo kiki Ogun
(Translation)
The one-legged man who is more powerful than a man with two legs, who
turns all leaves into medicine.
****
This Orin is chanted to invoke the presence of Osun and to call upon her
blessings.
Ore yeye o
Yeye Kaare
Yeye mi Ladakoju
Yeye mi Awedewemo
(Translation)
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Oh gracious mother
Mother Kaare
My mother of two crowns
Mother who washes children who washes brass
*****
This Orin is chanted to praise and to invoke the powers of Osun especially to
assist you and protect you from a great enemy.
Osun Aburaolu
(Translation)
Osun, the one who the king cannot exhaust
*****
This Orin is chanted to praise Yemaya and to call upon her blessings.
Pele o Yemaya
(Translation)
We praise Yemaya
("Ple o" is analogous to saying "Halleluyah")
****
This orin is chanted to praise Yemaya and to ask her to bring you abundance
and children.
Yemaya enite kun tewe
(Translation)
Yemaya, the fisher whose net overflows with babies
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*****
This Orin is chanted to call down the presence of Oya and elevate ones self
to her divine status.
Awa o yigi yigi
Ako ku mo
Moroya
(Translation)
We are almighty.
We have transcended death.
We are one with Oya.
*****
This Orin is chanted to Sango in his praise name Olu Sonso. This Orin
invokes the powers of Sango to come and set matters right.
Olu sonso
Bi oba da ki orun baje
Olu sonso a tun orun se
(Translation)
If it should happen that the heavens should spoil, it is Olu Osonso who will
turn it right again.
****
The Orin is chanted to Oramfe to praise him for his great power and to
harness his power.
Oramfe ko manamana jade
(Translation)
Oramfe, cast forth your lightening.
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*****
This Orin is chanted to Oramfe to praise him and to invoke his power.
Oramfe oju orogbo
(Translation)
He has eyes like bitter kola nuts.
*****
This Orin is chanted to Ela to praise Ela and to harness his power.
Ela to tn ori ti ko sunwn se
(Translation)
Ela, who turns a bad head good
Who turns the world right side up.
Ifa te ju mo mi
Owo mi ire o
*****
(Translation)
Ifa look upon me. Look upon me with blessings.
This Orin is chanted to Ifa/Orunmila to harness his power and to call upon
his blessings.
*****
This orin is chanted to Oduduwa to praise her and invoke her presence.
Oduduwa yeye mimo
Ajalorun
(Translation)
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GENERAL ORIN
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*****
This Orin is chanted to bless your orisa.
Olukbukun, (Name orisa)
(Translation)
Blessed be (Obatala, Oduduwa, Osun, Yemaya, etc.)
*****
For more information on Orin, the reader is advised to pick up the following
books:
HERBS OF THE ORISA, by Olaoluwa Fasade
ORISA SAYS SPEAK, by Olaoluwa Fasade
ORIN ORISA, Songs for Selected Heads, by John Mason
GUINEAS'S OTHER SUNS, by Maureen Warner-Lewis
ADURA
In the Spirituality of the Yoruba, prayer (adura) is essential. Yoruba like all
of your indigenous wisdom traditions of Africa is based upon the power of
the word (Ofo Ase). In the wisdom of the Yoruba, the word is sacred and the
word is truthful. Within the word, there is a holy, mystical force called bara.
It is this holy primordial force that sets Ase in motion. It is bara that is the
language that the Irunmole understand and obey. It is bara that is the true
source of nourishment for the orisa. When we pray with a one-pointed mind
and righteous heart, our words become potent with bara and our prayers are
answered.
Prayer is the means by which the aborisa enters into communion with the
Irunmole (all the heavenly beings). Thus, it is through prayer (adura) that
we are able to influence the orisa to act on our behalf. The aborisa should
know that when we pray, it is the orisa that rules our head that hears and
carries or transmit our request to Oldmar.
Oldmar has the final sanction of the blessings you request. The Yoruba
awo (sage) says:
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I.
Mojuba ______ orisa mi
gbohun mi, gbohun mi, gbohun mi,
Orisa adodo ni
_______ orisa mi, imole mi
Gbo adura mi ______orisa mi
0 ______ orisa mi li ojo ti mo ba pe
da mi, da mi, da mi ______ orisa mi
O _____ olowoo mi gbe mi
Olwoo mi gbe mi gbe mi enia ni mi gba ni
_______ dide aiye. Ati gbega mi
Si iwa re _______ gbega mi, gbega mi
Si asemimo re gbega mi si otito re _______
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Now we come to the closing. We must now seal our destiny and blessings.
We shall proceed as follow:
1.
Modupe orisa mi _____________
Bi ire ba wole e jeki a na suuru si
Bi inu ba le la le ju ire o wogbo
_______ jeki emi ri ire
Emi o yin o______orisa mi jeki ire
imole mi
Bi a dupe ore ona
A gba omiran, Ase
(Translation)
May blessings enter the house.
Let us be calm in reaching for it
If we are impatient, blessings will enter
the jungle!
2.
_______ orisa mi modupe modupe modupe
Olukbukun _______ orisa mi
Moji mo ki orisa mi
Imole wale mi ati otito jokoo ti mi o
A je wole mi ola jokoo ti mi o
(Translation)
______ my orisa, I thank you, I thank you
Blessings be upon my orisa.
Light entered my house and truth sat down with me
Wealth entered my house and honor sat down with me.
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WISDOM OF IFA
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CLOSING MESSAGE
This book was published to deliver a very practical way of worshipping ones
orisa. We express the purpose and the importance of one knowing how to
communicate with the subtler part of their being.
In the Yoruba tradition it is important to have a format by which to organize
your prayers and spiritual sessions. Traditionally one did not need a format
because the worship of ones orisa was a way of life which naturally took
place as one developed.
Given our present day environment and situation, we as a people realize we
must become more in tuned with the invisible, dynamic and everlasting part
of our being.
This book has given you a step by step format of how to connect with your
spirit through prayer.
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