The orishas are the gods of Santeriathe beings that believers interact with on a regular basis. The number of orishas varies among believers. In the original African belief system from which Santeria originates, there are hundreds of orishas. New World Santeria believers, on the other hand, generally only work with a handful of them.Ogün Ela ve Ece ile top yarışında 😅
Orunla, or Orunmila, is the wise orisha of divination and human destiny. While other orishas have different "paths," or aspects to them, Orunla has only one. He is also the only orisha to not manifest through possession in the New World although it does sometimes happen in Africa. Instead, he is consulted through various divination methods. Orunla was present at the creation of humanity and the forging of souls. Thus Orunla has the knowledge of the ultimate destiny of each soul, which is an important facet of Santeria practice.
Working toward one's destiny is to promote harmony. To move contrary to it creates discord, so believers look for insight as to their destiny and what they might currently be doing that runs contrary to that. Orunla is most commonly associated with St. Francis of Assisi, although the reasons are not obvious.
It may have to do with Francis's common depiction of holding rosary beads, which resembles Orunla's divination chain. Philip and St. Joseph are also sometimes equated with Orunla. The table of Ifa, the most complex of divination methods used by trained Santeria priests represents him. His colors are green and yellow. Osain is a nature orisha, ruling over forests and other wild areas as well as herbalism and healing.
He is the patron of hunters even though Osain himself has given up the hunt. He also looks out for the home. Contrary to many mythologies showing nature gods and wild and untamed, Osain is a distinctly rational figure.
He is forced to use a twisted tree branch as a crutch, which is a common symbol for him. A pipe might also represent him. His colors are green, red, white and yellow. He is most often associated with Pope St. Sylvester I, but he is also sometimes associated with St.
John, St. Ambrose, St Anthony Abad, St. Joseph, and St. Oshun is the seductive orisha of love and marriage and fertility, and she rules the genitals and the lower abdomen.
She is particularly associated with feminine beauty, as well as relationships between people in general. She is also associated with rivers and other sources of fresh water. In one tale, the orishas decided that they no longer needed Olodumare. Olodumare, in response, created a great drought that none of the orishas could reverse. To save the parched world Oshun transformed into a peacock and ascended to Olodumare's realm to beg his forgiveness.
Olodumare relented and returned the water to the world, and the peacock transformed into a vulture. Oshun is associated with Our Lady of Charity, an aspect of the Virgin Mary focused on hope and survival, particularly in relation to the sea.He is a fierce warrior and protective father.
Ogun has the intelligence and creativity to invent tools, weapons, and technology. It was his tools and labor that cleared away the wilderness to build cities, homes, and roads. He is the cutting edge of the knife and as such is often misunderstood. Ogun lives in the wilderness and forested areas of the world.
He is often found hunting with his best friends Eleggua and Ochosi. Ogun can be a loyal and loving father who works tirelessly at his forge making new inventions, or he can be a blood thirsty warrior that swings machetes and decapitates his enemies. He can also be a skilled surgeon that removes cancer from the body and saves lives.
At our church we honor Ogun for his protective nature, and his ability to spark ingenuity in our minds. It is interesting to note that Ogun is such a prominent orisha that the various levels of his reception mark our initiatory stages in Santeria.
When you receive Ogun with the reception of the Warriorsthis marks you as an aborisha — worshipper of the orishas. He begins to clear your spiritual path and helps your progress. Finally, when an olorisha receives PinaldoOgun is given a four-legged sacrifice and his diloggun are empowered to speak fully.
He is now an autonomous individual in Santeria and can sacrifice any animal. His orishas have been reinforced in the ceremony of Pinaldo. Just as Ogun clears the way, he marks the major milestones in our religious evolution in Santeria.
Every person will receive Ogun if they are to be a priest in Santeria. While Ogun did invent the knife, he does not own it. Obatala is the owner of the knife, but Ogun is the one that made the knife for him. Ogun speaking loudly is the act of violence when anything is killed. A typical eleke for Ogun is made of green and black beads.
Ogun was one of the most widely worshipped orishas amongst the Yoruba people and neighboring tribes. Each road has a slightly different temperament and is found in a different place in nature. Here is but a sampling of his caminos.
Ogun has a big appetite and will eat almost anything. Get yourself three green plantains. Cut them into 1. Pour about half an inch of corn oil into a skillet and bring it up to medium heat.Search this site. Page 1. Page 2. Page 3. Page 4. Page 5. Page 6. Page 7. Page 8. Page 9. Page Who and what is IFA? Orisa Oko. Spiritual Forces and Praise names. Formation of the earth.
The Marriage of Earth and Water. Yembo and Oddua. First child -Argayu Shola. The second child - Oggun. The Fourth child- Ozun. Fifth child - Eleggua.Fela Anikulapo Kuti 15 October — 2 Augustalso professionally known as Fela Kutior simply Felawas a Nigerian multi-instrumentalist, musician, composer, pioneer of the Afrobeat music genre and human rights activist.
At the height of his popularity, he was referred to as one of Africa's most "challenging and charismatic music performers".
His mother, Chief Funmilayo Ransome-Kutiwas a feminist activist in the anti-colonial movement; his father, Reverend Israel Oludotun Ransome-Kutian Anglican minister and school principal, was the first president of the Nigeria Union of Teachers.
Fela attended Abeokuta Grammar School. Later he was sent to London in to study medicine, but decided to study music instead at the Trinity College of Musicthe trumpet being his preferred instrument. InFela moved back to the newly independent Federation of Nigeriare-formed Koola Lobitos and trained as a radio producer for the Nigerian Broadcasting Corporation. He played for some time with Victor Olaiya and his All Stars. InFela went to Ghana to think up a new musical direction.
The experience would heavily influence his music and political views. Soon afterwards, the Immigration and Naturalization Service was tipped off by a promoter that Fela and his band were in the US without work permits.
The band performed a quick recording session in Los Angeles that would later be released as The '69 Los Angeles Sessions. After Fela and his band returned to Nigeria, the group was renamed the Afrika '70, as lyrical themes changed from love to social issues. He also changed his name to Anikulapo meaning "He who carries death in his pouch", with the interpretation: "I will be the master of my own destiny and will decide when it is time for death to take me".
Fela's music was popular among the Nigerian public and Africans in general. As popular as Fela's music had become in Nigeria and elsewhere, it was also very unpopular with the ruling government, and raids on the Kalakuta Republic were frequent. InFela and the Afrika '70 released the album Zombiea scathing attack on Nigerian soldiers using the zombie metaphor to describe the methods of the Nigerian military.
The album was a smash hit and infuriated the government, setting off a vicious attack against the Kalakuta Republic, during which one thousand soldiers attacked the commune.
Fela was severely beaten, and his elderly mother whose house was located opposite the commune  was thrown from a window, causing fatal injuries. The Kalakuta Republic was burned, and Fela's studio, instruments, and master tapes were destroyed. Fela claimed that he would have been killed had it not been for the intervention of a commanding officer as he was being beaten.
Fela's response to the attack was to deliver his mother's coffin to the Dodan Barracks in LagosGeneral Olusegun Obasanjo 's residence, and to write two songs, "Coffin for Head of State" and "Unknown Soldier", referencing the official inquiry that claimed the commune had been destroyed by an unknown soldier.
Fela and his band took up residence in Crossroads Hotel, as the Shrine had been destroyed along with his commune.Whatsapp Do you want to be a member of ogboni as a brotherhood that will make you rich and famous in the world and have power to control people in the high place in the worldwide. The relationship of the Ebora is frequently misunderstood outside of traditional Yoruba culture.
There is in the West a common misconception that the Ebora have a function to hurt people who upset you. This is a spiritual tit for tat based on the notion that the person with the most powerful Ebora wins. It is a childish notion of spiritual warrior usually rooted in deep insecurities and fostered by a uniformed media that thoughtlessly associates African spirituality with the idea of hexing people.
In addition to being childish and silly it has no basis in traditional Ifa metaphysics. It is true that we can be affected by negative thoughts but only if we allow those thought to generate fear.
If you read the traditional religious literature of Africa closely you will discover there is a very ancient, wide spread, cross cultural reverence for the Spirit of Iron. In Yoruba, this Spirit is called Ogun, north of Nigeria you will sometimes find the Spirit of Iron called Ogun, and other similar sounding spiritual names. Throughout West Africa there is a tradition of making the profession of blacksmith a sacred vocation. This tradition is a logical development of the time when humans were dependent on hunting for survival.
Ogun created tools and the tools lead to farming and farming leads to the stability of cities and the development of culture. There are indications these trade skills represent a cross cultural interaction stretching between the Middle East through Africa and across the ocean to South America.
I am referring to interaction that predates the voyages made by Christopher Columbus. The clearest example is the Olmec culture of what is now Mexico.
The sculptures of this culture in Mexico show indications it was based on cooperation between Phoenicians and West Africans. The word Ogun is difficult to translate into English, but we have some indication from the word oogun. The letter O in Yoruba is used to indicate owner, or one who possess something. The letter O is also used to suggest that someone or some Spiritual Force has mastered a particular form of wisdom.
The word oogun means medicine. So in a sense the word for medicine is owner of ogun. I am using the word medicine to mean both physical and spiritual transformation. If we can look at medicine as something that attacks illness, or as something that restores vitality, believe it is a reasonable translation.
In a sense you have Ogun as the suffix of oogun, suggesting it is the source of vitality or the source of aliveness. In my opinion this gives us an indication that Ogun is a linguistic reference to the will to survive. It could also suggest survival of that which asserts its own will to make a place for itself in the world. English does not have a single word expressing this idea clearly, but is a commonly understood concept in Ifa associated with the Spirit of Ogun.
There is also an element of aggression implied in the word Ogun. In Nature there is competition for the available resources. To become successful in the survival process, vitality and assertiveness are required. The relationship between antelope and lions on the savannah sets us a dynamic in which the lions make sure only the strongest antelope survive.
If we take this idea and see how it relates to the concept of medicine we can get some sense of the origin of the word in metaphysical principles. It suggests that development of consciousness as a way of improving our ability to adapt to our environment. Unfortunately the notion of survival of the fittest has been used historically to justify racist ideas.
In particular it has been used to rule the world. Vitality is a part of the human condition, but it does not define the human condition. Vitality coupled with empathy, compassion and a sense of community is what ultimately creates a foundation for spiritual growth.The distinction between Irunmole and Orisa.
Good morning my great people. Your learning must be a constant and perpetual activit y. When a soul stops learning then it perishes or goes into perdition. What I want to share with you this morning is information about the distinction between Irunmole, Orisha and Odu.
First of all Irunmoles are different from Orisas. Many people confuse the two and use the words Irunmole and Orisa as if they are the same or as if they are two different words referring to same entity: that is they interchange the two words as if they mean the same thing. To be best of the my abilities and knowledge of things and of the wisdom I acquired from my father these two words are not identical and do not refer to the same entities.
They cannot taste the bitterness of death nor suffer any consequence of their acts or actions because they always operate on the level of the divine laws of life. Both their names and natures are divine or holy from the moment of their creation. They transcend physical, mental, spiritual and cosmic levels of existence. They are purely divine. They ways of thinking, perceiving and acting transcends that of mankind and other beings who have become divine through a process of growth and evolution.
Because the Irunmole operate from such an elevated perspective and all embracing divine understanding people at times see them as evil because they believe that the Irunmole act contrary to divine laws in creation.
They do not. They live in complete harmony with the divine laws and express themselves accordingly. It is absolutely untrue that they act. Besides Supreme Olodumare will not work contrary to his divine strature, glory and plan. That is the main reason we must learn and have knowkedge of these Irunmole and Orisa and abide with their ways of life adhering to their divine life for generational mercy and blessings.
He represents and is the embodiment of purity, honesty, clarity, transparency, straightforwardness, sterling character, faithfulness, divine love and fidelity. Orunmila bara agbonniregun.
Heepa baba imole! Orunmila represents and is the embodiment of wisdom, knowledge, understanding, perseverence, patience and compassion. Orunmila is the one uniquely able to reveal the mystery of the divine and spiritual plane of existence. Ela represents maitaculous power, wonders, unassailable safety, security, forgiveness and compassion. Ela represents and is the embodiments of transformative power, irresistible charisma and extraordinary attaintments of superhuman feats that bring benefit, upliftment, inspiration and empowerment to the creation in general and to the devotee of Ela in particular.
Esu lalu ogiri oko or Esu Elegbaara.
The Orishas: Orunla, Osain, Oshun, Oya, and Yemaya
Esu is the receiver and guardian of divine power ase. Esu is the divine minister of justice and is empowered to enforce the divine laws ofcreation. He gives according to your deed. He protects and defends the rights of the law abiding. Ogun is the defender and guardian of truth. He is also a royal divinity.
In the absence of Obatala in the assembly of the divinities it is Ogun who sits in authority in the counsel of the gods. Ogun represents persistence and strong determination. Ogun is also the spirit of engineering, creativity, hunting, farming and warriorship. Ogun is skilled in many skills and sciences. He is also an expert master of Ifa.He is a warrior and a powerful spirit of metal work   as well as of rum and rum-making.
He is also known as the 'god of Iron'. In Yoruba religionOgun is a primordial orisha who first appeared as a hunter named Tobe Ode. He is said to have been the first Orisha to descend to the realm of Ile Aiye " Earth "to find suitable place for future human life. In some traditions he is said to have cleared a path for the other gods to enter Earth, using a metal ax and with the assistance of a dog. To commemorate this, one of his praise namesor orikiis Osin Imole or the "first of the primordial Orisha to come to Earth".
He is the god of war and metals. In his earthly life Ogun is said to be the first king of Ife. When some of his subjects failed to show respect, Ogun killed them and ultimately himself with his own sword.
He disappeared into the earth at a place called Ire-Ekitiwith the promise to help those who call on his name. His followers believe him to have wo ile sunto have disappeared into the earth's surface instead of dying. Throughout his earthly life, he is thought to have fought for the people of Ire, thus is known also as Onire. Ogun is the traditional deity of warriors, hunters, blacksmiths, technologists, and drivers in the Yoruba religion.
Followers of traditional Yoruba religion can swear to tell the truth in court by "kissing a piece of iron in the name of Ogun. The primary symbols of Ogun are iron, the dog, and the palm frond. They symbolize Ogun's role in transformation, mediation, and function. Iron is the primary emblem of Ogun. Ogun altars and ceremonies display and use iron objects both in Yoruba areas and the across the African diaspora.
Followers of Ogun wear chains of iron implements; Ogun festivals feature the display of knives, guns, blacksmith implements, scissors, wrenches, and other iron implements from daily life. Meats are a sacrifice for Ogun. Dogs are the traditional companions of hunters, but Ogun's personality is also seen as "doglike": aggressive, able to face danger, and straightforward.
Other sacrificial animals associated with Ogun are the spitting cobra blacksnake ; its behavior is aggressive and fearless. Hunters and blacksmiths avoid eating or witnessing the mating of blacksnakes. Other important sacrificial offerings to Ogun are the Clarias submarginatus a species of catfishalligator pepperkola nutspalm wine and red palm oil, small rats, roosters, salt, snails, tortoise, water, and yams.
Clyne: Many of these sacrificial offerings were carried into New World traditions. In Dahomey religionGu is the vodun of war and patron deity of smiths and craftsmen. Individual devotees of Ogum in Brazil avoid certain foods. In Haitian Vodou Ogun is known as Ogou, and consists of an array of manifestations; most carry the aspect of iron smithing and tools from the Yoruba tradition.
The Ogou guard the badjithe sacred altar of the Vodou temple.