Author: Iyanifa Ifakemi

Chakras and How it relates to Orisas

1st (root) chakra: Sango

Goals:
1. Relax tensions in order to reduce karma and worldly entanglement.
2. Refine sense organs so the confusion and pain do not follow the seeking of temporary satisfaction
3. Guard against polluting sensory organs though over-indulgence.
4. Begin to act wisely and with moderation
5. Seek liberation from lower realms.
6. Guard against violent behavior based on insecurity.
7. Be motivated towards self-improvement

2nd (reproductive organs) chakra: Yemoja

Goals:
1. Observe and study the effect of the moon upon the emotions
2. Monetary wealth should precede fulfillment of sensual desires and sexual life
3. Be free of base emotions such as anger, envy and greed
4. Remember that a negative mind brings disaster
5. Guard against over possessive
6. Regulate primal needs in order to maintain your health
7. Elevate the consciousness through fine arts and crafts

3rd (navel) chakra Oshun

Goals:
1. Recognize that using anger to control others leads to failure
2. Reflect more on the consequences of actions
3. Guard against vanity and false pride
4. Motivation is stimulated by the need for recognition, immortality, and power
5. Seek to develop a positive ego and identity
6. Give and selfless service
7. Let love and compassion radiate within

4th (heart) chakra: Ogun

Goals:
1. Develop a higher sense of awareness and sensitivity
2. Emphasize a sense of purity, innocence, and magnetism
3. Reflect upon inner sounds
4. Strive to become independent and self-emanating
5. Strive to attain wisdom and inner strength
6. Seek to control breathing and heart rate
7. Purity of relationships comes through the inner balancing of female and male energies

The Power of Jasmine

Jasmine is considered one of the most powerful flowers used in spell work and magic. The word Jasmine comes from the Persian word ‘yasmin’, meaning gift from God. The national flower of Pakistan, this fragrant blossom is known for its bright white petals. The sensuous scent of the Jasmine flower is highly recognizable and very popular among perfumers. There are many ways toincorporate Jasmine into your rituals and spells.

Harnessing the Power of Jasmine
The flower of attraction is a common element in promoting spiritual love and desire. Jasmine’s heady fragrance evokes feelings of passion and is the perfect accompaniment in a love-drawing spell. Its calming and sensuous properties affect the mind, stirring sensuality and opening partners up to the divine beauty all around.
When looking to attract the attention of one you desire, start by preparing your altar. Calm your mind, clear your space of any distractions and lay a red handkerchief on your altar. Place a Dominator/Martha Dominadora Candle and some Jasmine incense on the handkerchief. Anoint the candle with Jasmine oil. Write the name of your intended partner on a piece of paper. Place the paper under the candle. Focus your intentions on the one you long for and light the candle and incense.

As your candle burns, breathe out deeply, removing any negative thoughts from your mind. Breathe in and imagine positive energy flowing throughout your body.

If you are trying to get someone that you love to love you back, a ritual bath can help. The Jasmine flower is one of the most aphrodisiacal essences on earth and bathing in its petals will make you smell irresistible. Prepare your ritual bath by gathering the items you will need, including an Attraction/Love Blessed Pillar Candle, Jasmine Flowers, Orris Root and Rose Petals. Fill your tub with water. Once full, add the Jasmine, Orris Root and Rose petals to the bath. Allow the flowers to circulate through the water. Light the candle and concentrate on the beautiful glow of its flame. Soak in the bath for 15 to 20 minutes, envisioning a romantic encounter between you and the one you desire. After you have finished bathing, do not towel dry. Allow yourself time to air dry, ensuring that the powerful aroma remains on you for the entire day.

Oriki for Ogun from Odu (Odi Meji)

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Odidi fenu digun

Amo gbokeere fohun yara

Eni gbohun ologburo

Ani bi ko terinO po ju efon lo

A difa fun irin-wonwon, aremo Ogun

Oojo ti irin-wonwon ba bale

Ni irin-wonwon n segun

Translation

Odidi uses its mouth to prevent war

Leopard stays far but sounds as if in a nearby room

The person who hears Ologburo’s voice in a far place

Will say if it is not up to an elephant it is much more than a buffalo

Ifa declaration to Irin-wonwon, Ogun’s child

It is on the day that Irin-wonwon lands

That Irin-wonwon conquers

Ogun like all other Orisas is a primordial deity and when the divinities were first coming to inhabit the earth, it was Ogun who volunteered his services to cut through the thicket which prevented the Orisas to come through, he used his cutlass to clear the way for them, because of this all Orisas hailed him and he was called chief among the divinities, Osinmale!

May Ogun clear the path for you on this day.

Ase

Who is Obatala? (long but a MUST read)

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What is his position in the order of seniority?

This Pataki tell us that all divinities, including ILE –the mother earth, joined forces to dethrone OBATALA OSEMARAGBO (the ancient of days) and take for them his creative powers. Bitter rivalry emerged amongst the divinities and deities who wanted to share the glory of OBATALA. ORUNMILA was invited to join in the conspiracy but refused. ESU was invited into the evil plot against the ancient of the days OBATALA, but ESU refused. In the end the divinities lost the fight to take the glory of OBATALA. Consequently a universal glory was conceded to him forever according to the IFA stanza below. However, the refusal of ORUNMILA BABA AGBONNIREGUN and ESU LALU OGIRI OKO, to join in the conspiracy against, the illuminated one –OBATALA –was with great benefit and enormous advantages. ORUNMILA and ESU were both promoted to co –exist as equals with OBATALA in the trinity of divinities

Irete Meji says the following:

Igangan IFE
Orunmila wo suu , o ko won
E e ri i
Awon ojise aye
Awon igangan ife
Awon ni Orunmila maa
Nranse si ELEDUA

Translation:
Envoy from earth
Town –crier of IFE
Were suddenly seized and slashed by Orunmila
You see
The messenger
The town crier
Are the emissary
Orunmila always send to GOD the omnipotent

The emissary from the earth and the town crier of IFE were ORUNMILA`S regular messengers to ELEDUMARE, the omnipotent. The message to the omnipotent was: “such being the state of things in IFE today, what sacrifice should I appoint as remedy?”

The reply would come ‘’offer a bush rat’’. Acting on this recommendation ORUNMILA would receive good auspices for the city and all would turn out well, but as time went on things changed. When the Omnipotent indicated the sacrifice of a goat, these messengers reported to ORUNMILA that a Lamb should be offered. The sacrifice would result in failure. What could be responsible for this turn of events wondered Orunmila. Eventually the truth came out but ORUNMILA said nothing, he merely stopped the messengers from bearing further request to the OMNIPOTENT.

One day ORUNMILA seized the messengers and killed them. The people of IFE wondered how ORUNMILA could do such an evil thing, killing his messengers who were always bringing good tidings to the people of IFE. The answer given to them by ORUNMILA was not satisfying, and the people decided to attack ORUNMILA, and without mincing words ORUNMILA hid himself from the anger of the people. They beat one of the disciples of ORUNMILA called IMULEGBE and AKALE – ORUNMILA`s guest was not spared.

ORUNMILA could not hide his emotions and he came out from his hiding and challenged the people. Orunmila left the city in annoyance, IMULEGBE and AKALE went with him. ORUNMILA warned the entire council of IFA priests to stop divining for the people of IFE, so that they may know the implication of their habit and actions.

Orunmila later travelled to the forest with his friends until they got to a place called ‘’THE MIDDLE OF NOWHERE’’ and here they built three hut’s, one for AKALE – ESU, one for IMULEGBE – OBATALA, and one for ORUNMILA. Soon, there was a report from IFE that the city was under heavy plague and many problems. Fishes were dying in the river, sickness and illness became the order of the day. The pregnant women would no longer find it easy to have their children, men became infertile and the barren could not conceive. There was total chaos and pandemonium and nobody in the city was able to find a solution to the problem. The chiefs of IFE went out of their domain to seek solution but all to no avail.

One day they met a diviner named CRAB THAT CRAWLS IN HOLES IN THE MARSH AWAY FROM WATER HABITANTS, but he declined to divine for them because of what ORUNMILA the chief diviner had said. He then instructed the people of IFE to look for ORUNMILA so that they might find solutions to their problems. They replied that ORUNMILA could not be found, and he said they should look for an antelope and bring him the animal so that he would help them look for another diviner. They brought the animal and were led to another diviner called GOLDEN –HUED LIKE FRESH PALM OIL who was expected to take them to where ORUNMILA resided.

The diviner then asked the people of IFE to look for an antelope for sacrifice like was given to the first diviner. This request was more laborious than that of the first diviner, but since they did not have alternatives, they prepared to go into the deep bush and look for an antelope. They found an antelope which they pursued up hill and chased the animal into the forest until the people of IFE found themselves in the MIDDLE OF NOWHERE. Here, suddenly the antelope disappeared and they continued searching for the disappeared antelope until they found the three huts built for ORUNMILA, AKALE and IMULEGBE (ORUNMILA, ESU AND OBATALA).

Iyami Osoronga (My Mother the Sorceress)

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Iyami Osoronga (My Mother the Sorceress)

Iyami Osoronga (My Mother the Sorceress) Iyami have been characterized as a negative force in the universe frequently associated with “witchcraft” and the use of female power to harm others. However, this particular belief is ill informed and is in contradiction to both Ifa scripture and Ifa ritual practice. For one, offerings to Iyami are a component of nearly all offerings made as a result ofconsultation with Ifa divination. In addition, the use of the symbolic representation of birds (Eleye) on the crown of the king (Oba) suggests that the blessing of Iyami is an essential element in the sanctification of the monarchy. Referring to the cluster of birds (birds represent the power of the mothers) on his great crown, is reported to have said, “Without ‘the mothers,’ I could not rule.

“The Iyami are the women that guide Olodumare. They go by the name Aje or Iyami. The three Iyaami that primarily guide Olodumare are called; Ayere Eiye Ayere Eiye Oyeye Eiye Ti Se Oniko Eleiye. These three Iyaami not only guide Olodumare, but they empower the Aje on the earth. They are the ones that originally sent the Aje to the World. The three Iyami have supreme power over Aje on earth and they are the ones who initiated and spread Aje throughout the World. The Aje on earth fall into two categories, Oso, which are male Aje and the Eleiye which are female Aje. Esu has ability to enter among both Oso and Eleiye. No one can choose to initiate Aje/Iyaami, they choose who they want to initiate and “call” that person.

Iyami Osoronga (My Mother the Sorceress)According to Ifa, the difference between men and women is that women are born with ofo ase or the power of the word. This power is called aje and is rooted in the concept of ge or female ase. Ase is a component of the life force breathed into each human being by Olodumare; it is spiritual power; it is the power to create. Ase is given by Olodumare to everything – Orisas, ancestors, spirits, humans, animals, plants, rocks, rivers and voiced words such as songs, prayers, praises, curses, or even everyday conversation. Existence, according to Yoruba thought, is dependent upon it; it is the power to make things happen and change. The power of the word is an important part of harnessing ase