The person who needs Yoko Osha, that is to say the neophyte or the uninitiated practitioner,

he must present himself at the house of the godfather or godmother chosen by him with the offering of
a plate, two coconuts, two candles, and a certain amount of money that varies according to the Ilé
Osha, and place them before the Guardian Angel of the godfather or godmother and agree
with this the moment in which the 'coconut' will be given to the Guardian Angel of the godfather
the godmother to know if this one's Guardian Angel welcomes him.
The godfather or godmother can refuse to perform this ceremony for their own reasons.
without having to give any explanation or can explain what is convenient.
3. The godfather or godmother surely knows that all the incompetences, negligences,
shameful acts, disrespectful offenses and crimes and acts against the individual and the
The society of their godchildren is a shame for the godfather or godmother. All those
bad works always, in one way or another, go against prestige and the
the authority of the godfather or godmother falls on their religious family. Therefore, something
as sacred as Osha should not be given without being very cautious first and
cautious.
The godfather or godmother must be careful when the applicant for Yoko Osha is
an uninitiated practitioner belonging to another Ilé Osha and must inquire well into the
themes of rigor that are customary.
5. It is generally more accepted that at the moment of giving coconut to the Angel of the
The godfather or godmother should be present for the one requesting Yoko Osha and several others.
witnesses who attest to the ceremony that takes place.
The novice and the uninitiated practitioner must provide sufficient evidence to the godfather.
Oh godmother, what will be capable of fulfilling the rules of Osha Ifá and its Itá, and until then
Do not show this, the godfather or godmother should not initiate it.
The future godfather or godmother must provide documentation about the rules.
Osha Ifá Rules for the future godchild to know what they are facing and what they must do.
fulfill.
8. The godfather or godmother must answer all the questions they can and clarify the
Doubts about what the Itá is and its obligation to comply.
9. The godfather or godmother, prior agreement with the uninitiated practitioner, 'gives a heads up' to
your Guardian Angel to determine who will be the Oyugbona. Once
determined who will be the Oyugbona, he goes to her house, he is informed about the
situation to obtain your consent and, if you agree, you should be given coconut to the
Guardian Angel of the Oyugbona so that he may give his approval.
10. The godfather or godmother will introduce you to your future siblings in faith and in general.
their future religious family so that the necessary bonds may begin to tighten
brotherhood and grow the sense of belonging to your religious branch.
11. The future Iyawó must study all the documentation that the godfather or godmother gives them.
provide and ask the necessary questions to clarify parts that are not understood
good.
12. The initiated future will be informed if there are members in their biological family, deceased or
not that are or were linked to Osha Ifá and to which branch they belong or
 they belonged to and what levels of consecration they have or had. This information was
it will provide to your godfather or godmother when necessary or when requested.
The religious family that will welcome the new Iyawo will greet him and make him see
how valuable it will be for him or her to receive Yoko Osha.
The godfather or godmother must prepare the list of family and acquaintances.
the deceased of the neophyte or the uninitiated practitioner so that they may be invoked in the
ceremonies and in the rites. He must also create the Moyugba of his future.
godson, with the list of deceased relatives of this one and with the deceased of the
religious genealogy of the family to which he belongs in order for them to be
invoked at the appropriate moments and that it be delivered to him for his study
that will begin.
15. The neophyte or the uninitiated practitioner must have performed enough masses.
spiritual and research of their spiritual background before Yoko Osha.
16. The godfather or godmother must foresee the ceremonies before Yoko Osha and all
those arising from the entrance register and is the maximum responsible for them.
17. The neophyte or the uninitiated practitioner who is going to Establish Osha must have ten days.
before the Initiation, its religious objects and others necessary for Yoko Osha in
house of the godfather or godmother and check well with them that nothing is missing. Just like the
necessary arrangements for transportation to and from the river, and from the ilé to the
plaza and the return. Nothing should be improvised.
18. The neophyte or the uninitiated practitioner, three days before Yoko Osha, must
refrain from consuming alcoholic beverages or narcotics, should not stay up all night, no
should not promote or participate in scandalous or violent situations nor have them in their
thought; must be in sexual abstinence and must keep away from his mind
erotic thoughts.
The money used in an initiation or consecration must not come from theft.
robberies, embezzlements, scams, from the sale of narcotics or other crimes that
affect the community or the individual. That money is cursed by misfortunes.
from others and in the end it will only bring tragedy to the initiated and their godfather.

20. The 'right' to begin in Osha Ifá must be the result of personal sacrifice that
the neophyte or the uninitiated practitioner has done to achieve this goal. The
a person can accept contributions from their relatives or future sponsors.
21. The godfather or godmother is the one primarily responsible for ensuring that the Registration is carried out.
Entry Ebbó, in which he must be present.
22. The godfather or godmother must understand that if the godfather of 'Ifá's Hand' of the godchild does not
Yoko Osha only has the right to carry out the Registration, the Entry Ebbó, and the
Slaughter. The appropriate day presents the scissors and the knife and prays the odun.
corresponding, after which he leaves the Igbodun of Osha.
It would be appropriate to take into account the menstrual cycle of the Iyawó to carry out the
initiation, as no participating woman should be menstruating. However, if
when the Iyawó starts menstruating, the initiation continues.
 24. The future initiated Iyawó is obliged to understand well and know that the
initiation has an extraordinary importance as it means to be born again to
another way of life, where he gains a new perspective on reality due to
the new knowledge and skills that you will acquire as a result of
its close link with the oracular system, with the Guardian Angel and with the
different consecrations, ceremonies, and rituals that one faces and will face.
The stage of Iyawó is a time of purification, sacrifices, and strengthening for the
These rules are an invaluable tool.

1- Neophyte: a person who has absolutely no attributes of the Rule of Osha or the Rule of Ifá.

2- Untrained Practitioner; a person who has some attribute of Osha Rule or Ifá Rule. For example, the one who possesses Eleguá, Ogún Oshosi and
Osun or some of these from Santero or Babalawo. All those individuals who possess Olokun, Orisha Oko, Inle or some other Orisha that
delivery without the need to be logged in such as Orun, Osain, and Oddé. All those Practitioners who have Awo Faka or Ikofa Fun
Orunmila and the Guardian Angel defined by Osha or by Ifá.

OLOKUN, HOW TO RECEIVE, HOW TO ATTEND.

Posted on March 5, 2014 by Natividad de los Mares

OLOKUN, O ARGANA OLOKUN, HOW DOES ONE DO IT, WITHOUT PRETENDING TO KNOW IT
TODO, IT IS A SAINT THAT IS GENERALLY RECEIVED BEFORE DOING
KARIOSHA, AND GIVES US SEAT, STABILITY AND FIRMNESS FOR LIFE AND
IT PUTS US AT THE DOOR OF BECOMING SAINT.

THERE ARE CONTROVERSIES BETWEEN THE SANteros AND THE BABALAOS ABOUT
FROM THE ORIGINALITY OF OLOKUN, HOWEVER, I DON'T LIKE TO GET INVOLVED
IN THAT.

MANY YEARS AGO I RECEIVED OLOKUN, AND FOLLOWING THE CUSTOMS OF

HOW THEY DELIVERED IT TO ME, THAT'S HOW I DO IT.

THE FIRST THING IS TO GO TO THE SEA AND WHOEVER RECEIVES LOOKS FOR THEIR STONES THAT ARE
9, AND NO 7, AND ALSO THE LOAD (SHELLS AND THINGS FROM THE SEA).

THE GODFATHER OR GODMOTHER GIVES A DOVE TO THE SEA TO PUT IN

KNOWLEDGE TO OLOKUN OF WHAT WILL BE DELIVERED, AND THE QUESTION IS ASKED
WITH COCONUT IF YOU AGREE.

THIS SECRET SPENDS AT LEAST ONE DAY NEXT TO THE OLOKUN OF

WHERE IT WILL BE BORN AND THE PROPER CEREMONIES ARE HELD FOR
JUSTIFY IT AND DELIVER IT TO WHO WILL RECEIVE IT.
THERE ARE THOSE WHO PUT TOOLS ON IT, ONE STANDS OUT AMONG THEM
DOLL. (EVERYTHING IS MADE OF IRON).

THE CEREMONY HAS THE NORMAL STEPS OF THE BIRTH OF A

SACRED, BUT THE LAST TWO STEPS ARE ESSENTIAL: THE AWAN, WHICH
IT CONTAINS ALL KINDS OF MINISTRIES AND VEGETABLES AND FRUITS, ALL OF THIS IS
Take it to the sea when it is finished, that same day, not the next day.
NEXT.

FROM THE ABOVE, IT FOLLOWS THAT ITS STONES OR SECRET DO NOT BORN
DEL RIO, IT CANNOT BE LEFT IN THE TRASH OR IN THE RIVER OR IN THE
MOUNTAIN.

WHEN BRINGING IT TO THE HOUSE, OLOKUN IS PLACED DIRECTLY ON THE FLOOR, AND
IT CARRIES WATER. IT SHOULD BE PLACED IN A QUIET PLACE, WHERE NOT
BE VERY ACTIVE IN THE HOUSE, AND NOT BE
UNVEILING CHILDREN AS A GAME.

HOW IS IT ATTENDED?

WELL, I DON'T THINK THERE ARE GREAT ATTENTIONS, OLOKUN EATS AND GOES
ATTEND TO YEMAYA AS SHE IS GIVEN THE SAME FRUITS THAT
VEGETABLES, MINISTRIES ARE ADDED, AND CANE HONEY.

HOWEVER, JUST LIKE ALL SAINTS, THIS ONE MUST BE

CALM IN ITS PLACE, CHANGING THE WATER, AND WATCHING THAT
DON'T STAY DRY.

When do we make offerings?

WHEN IS IT NECESSARY, BECAUSE THEY MARK A WORK WITH THE O
WHEN ALL OF A SUDDEN WE FEEL LIKE DOING IT, SINCE FROM THE TIME WE
WE RECEIVE, OLOKUN IS PROVIDING US WITH PEACE AND STABILITY
AND PROSPERITY THAT WE LACK!!
It is unnecessary to clarify that I have not written small details and/or steps, to safeguard the ...
secret of the ceremony itself

TREATY OF OLOKUN
EXCLUSIVE USE OF BABALAWOS
OLOKUN YEMIDEREGUE

To make this Saint, who is Olokun of BABALAWO (True Olokun), one must
they are sending to make two (2) Wooden Dolls. One that is looking towards
one looking up and the other looking down, one with their back to the other.

These two (2) dolls need to be fed Agbó (Ram), calling to everyone.
the dead Babalawos are buried in the head. It can also be done a
only a doll with two (2) faces and two (2) bodies, one looking upwards and the
another down. The wood must be Acana or, failing that, Cedar. This
The doll constitutes the Foundation. The ceremonies to this Saint must be performed.
on Fridays.

After feeding Eggun, a cup is taken with Eyebale, the Lerí and the
4 Eleses of the Agbó, 9 Akará, 9 Ekru Aro, 9 Olelé, Ekú, Ejá; and it is taken to the Sea with 9
Media wrapped in a checkered sheet. The other part of the animal (Agbó) goes.
to the Savanna or to the Wilderness, after dividing it into 4 parts. One goes to the Sea,
with the Lerí of Akuko; the other goes to the Sábana or Manigua; the other goes anywhere
part of the City; and the last one goes to the Cemetery, Akuko is also divided into 4
parts.

He who receives Olokun carries a Hammer and a Chisel to take a piece of

Arrecife, carry an Akuekueye (Duck) or Osi (Goose), and 4 pieces of coconut with
cascara, to know if the Reef says it is Olokun.

The animal is given, the Lerí and the Reef are collected and brought home. They are given.
2 Akuaro (Quails) along with Shango. The heads are kept. One goes to the
Sheet with Akuko (Rooster); then goes to the cemetery with two (2) Adié
(Hen), a Grifa and a Jabada.
Every time you eat the Reef Stone, eat the doll with two (2) faces.

In the cemetery, the Gungun of Eggun asks, who is Olokun. He throws it all out.
in a crate, and exits backwards. Then goes anywhere in the city, and
give a Etu Keke (Young Jícotea) to the Ota and to the doll and to the Gungun. It is being sought
Sea water, 1 Agbó good Keke, 1 Osi, 1 Kuekueye, 1 Etu, 1 Eyelé; it is added
doll, the Otá and the Gungun in the basin with seawater, river water, water
of Rain, Water from the House of a Santero, Water of the Dew, Water from the Font of
Cemetery, Omiero, Coco is given, and all the animals are sacrificed in his name
of Olokun. Two (2) whole coconuts are kept like this for 7 days while singing to them.
(The only head that is buried is that of the Agbó). The bodies of the animals are
bloom in the sea.

We crush Lerí of Eyo, Lerí of Osi, Lerí of Akuko, Lerí of Agbó, Lerí of Akuaro,
Lerí of Etu, Lerí of Adié, Lerí of Eyelé, and Lerí of Kuekueye. The powders
made with these Lerís, each goes in a separate bottle, and it will be poured
in each Jar, a bit of 9 I'll tie, Afoshe of Eel, Lerí of Guabina, Lerí of
Ejá, Awado, Lerí of Atufo, Manatí, Land of 21 Burials, Inner Sand of
Sea, calling on Olokun to take her; Land of River, Land of Well, Land of one
Lagoon, Land of the City, Land of the Jungle, Land of the Hill, Limaya of
all classes, do not miss Gold, Silver, Bronze, Erú, Obí, Kolá, Obí Motiwao,
Bitter orange, Aíra, Obí Edun, Afoshe of all possible woods, Afoshe of all
Possible ewes, Afoshe of all kinds of possible jars, Afoshe of 16
Spurs of Akuko, Afoshe of Hawk Nail, Quite Afoshe of Lerí and Bone
from Manatí, a whole crushed crab, Horse Hoof Grating and
Mare, Eñi of Eyelé, Eñi Adié, Eñi Etu, and an Eñi Adié to pray it on the board and
to do Ashé.

One of the Coconuts from the Ceremony Bowl is cut in half and is filled.
Of all the ingredients (Materials), two (2) are added to the doll, the Otá
from Arrecife, and the Gungun. The Otá stands out. There are two (2) hands
of Snails (36 Diloggunes), and the coconut is decorated on the outside (Around it), and the
Upper part around the planted doll, and of the Ota of Arrecife
outstanding, they should remain as if it were a Batea.

It carries a Cobo Aye, which is loaded with 9 Ikoidie Juju, Collarcito of

Flag, 21 Ataré, and mass that is poured in the middle of the cemented coconut
with a Diloggun as an Eye.
The doll or the dolls are loaded with the materials that were placed in the
Coconut shell, a whole Erú pod, 9 Peony seeds, 9 seeds of
White Marvel, 9 Reds, 9 Yellows, and 9 Ties.

Olokun rests, and hides in a Well.

The Manatee or Atufo has three (3) distinct meats or flavors of meats: Human,
Pork and Beef.

The doll planted in the Coconut Shell, with the Otá, the Gungun planted.
also and Decorated with two (2) Hands of Snails it is carried to each position:
Sea, Cemetery, River, Sheet, and Well.

WHEN TAKEN TO THE WELL

When taken to the well, the Head of Olokun must already be mounted.
it carries: 1 Osí or 1 Akuekueye, 1 Akuko, and 2 Akuaro. If there is trust, it is included
doll and the Head in a Bag grazing the Water with the Osí and Akuekueye one day.
Then Olokun is given at the foot of the Well, Then Akuko Mejí is given, along with
with the Moon (If it's New Moon Better), at dawn an Akuko with the Sun; afterwards
he is taken to the Plaza and given a Gryphon Osadié.
In the load that goes in the Coco, starting from the Head and the Doll, if it is achieved
a whole Maja is added. It also contains two (2) Pig Eyes and two (2) of
Agbó. The Swine look Down; and those of Agbó look Up.

THE JAR OF OLOKUN

It carries on the outside 7 Hands of Snails, and is dressed in Shells (Aye

Chaluga). Inside, the Coconut Gourd is sown with the Doll, the Otá Reef,
Gungun and Load.

The Awó that rides this Saint, during its preparation must make Ebbó,
To wash your head and bathe with Ewe almost every day.

A Cedar Cover (Head of Olokun) is made with a man's face and hair of
Black Woman Twisted. This piece goes only to the Well. Together
with the Foundation, the face should be Reddish Black, and Red Lips. After
After receiving it, he goes to the cemetery every now and then. He eats in a basin with 7 waters.
Different. It is loaded with material from the Coconut Bowl, Bogbo Ashé, 3 Ikines Keke
Consagrados, 9 Ataré, 9 Ataré Guma, Pupua, Fun Fun, Akuerí, Limayas de Oro
Plato, Iyefa of Baba Ejiogbe and Okana Yeku. In the Coconut Gourd, 9 are placed.
Consecrated Ikines and in the Aye Cobo, 9 Consecrated Ikines, which make a total
of 21 Ikines.

Olokun comes: Pig on New Moon by the Seashore; also eats Osí,
Akuekueye, Eyelés, Agbó, Etu, Akuko, Akuaro; and when Caimán asks for it.

The Jug is adorned with 7 Hands of Snails and Seashells. With Sand of
Sea, and of Cement. Inside goes the Foundation, its Pieces and 8 Stones of
Various loose colors, 1 wooden fish, and 1 mask; which over time will
They carry masks until 9. These masks will be made of Acana or Yana wood; Thus,
like all its pieces. If Acana or Yana cannot be obtained; they can be made from
Cedar.
The Mask is given Osadié Grifo at the Beach.

It carries: 1 Blue Peacock Tone Necklace, 1 Flag Necklace, on the outside it carries 1 Necklace
of Snails, Cobs, and Shells. The doll has 1 Necklace with a Black Section,
One Blue, and One White. Olokun's head wears an Ashaba of Oggun of 21.
pieces about the Skull of the Coconut, which is made with the part of the Coconut where it
He/she sowed the Foundation.

The person is given a necklace of 9 blue beads, 9 red, and 9 green; up to

reach the desired length.

Carry a whole coconut beside you. It is the coconut of the Basin Ceremony.
make a Face Up, by the Eyes of the Coconut, and two Faces on the Sides. The Face
The top is painted red. And the sides are painted in color; one
Black and another Blue. It is loaded and eaten with Olokun. Ashé Rezado is thrown onto it.
Board with the 256 Odun. This coconut will be painted, and the upper half of the other one.
Coconut, which covers the Head and Face of Olokun, constitutes the Secret of Eggun.

It's called a Coconut Whip, and when you give it Coconut, you give it a Shell.

To Olokun, a basket with 14 dry coconuts is placed. The cover or head is

He is in ownership, and it is left like this for 7 or 9 days. He carries a small jar with appetizers.
(Grains) for the Itá.

It carries two (2) Slave straps that are made of two (2) lined Guiras type
Buoy with Cement and Sea Sand. One carries Ewe of Olokun, and the other Mask.
Keke, both carry Lerí of Eggun.

When Olokun requests it, an Osaín painted in Black, White and is placed outside.
Green. This lives with Olokun, and controls the 9 Olosa.
To give him entry into the House, a Basin with 7 Different Waters is used. It
he gives him Añíl; and there he gives him an Akuekueye and an Akuko.

CEREMONY OF CONSECRATION OF
OLOKUN

When a Child of Olokun is to be Consecrated (Crowned), as this Orisha does not

In Direct, we do Jemayá, but this only Orisha has various ceremonies.
To make Ebbó of Olokun or to please Olokun for the consecration of his
Son.

Seven (7) days before the Main Ceremony of the Consecration, 7 are held.
Ceremonies for the Iyabó

It takes place in the Cemetery, giving it 2 Eyelé at the bottom of it and to the
Head of Olokun

2. Feeding the Moon, 4 Eyelé for the Awó, with the Head of Olokun

3. Feed an Akuko to the Well, and to the Head of Olokun

Feeding an Akuko to the Ceiba, and to the Head of Olokun

5. Feed an Akuko, at the Loma, at the Head of Olokun, and to a

Chain that is worn to the Place.
 6. The Godmother's House or where the Saint will be made, is cleaned of soot with
a Adié Fun Fun, which is then given to Shilekun of the Ile with his Atena
corresponding.

7. This last one is very complete. It takes place by the sea. The Iyabó gets dressed.
from Mariwó, he carries an Akuko hanging from his waist, and two (2) Akuekueye. One
of them is pregnant in two (2) different shades of Blue. The Iyabó is mounted
about a White Veal, which is also wrapped in two (2) tones of
Blue. The Iyabó is wearing two (2) Loaded Wooden Breasts (Adipete)
Somu Gaga) and the Mask of Somu Gaga.

When he arrives at the shore of the Sea, he dismounts from the Heifer. In the water, the
Godfather Babalawo is the one who is throwing from the Bull. The Iyabó is already inside the
Water gives the Akuko to his Godfather Babalawo, and he will feed the Eggun of
Olokun about the Osun of Eggun. From within the Sea, he is sung Oro of
Olokun, and an Akuekueye is given to him. The Iyabó is cleansed with the bound Akuekueye.
and votes for the Sea.

Then the Iyalosha has to enter the sea to look for him, who is an Omo of
Oduduwa, who also wears the Mask. Takes the Iyabó out of the Water and they throw him.
a White Sheet, and they take everything off of it. The Iyalosha takes it away.

They dress him in Asho Fun Fun and his Godfather, right there he makes the Entrance Ebbó. The
Ebbó is sent in a boat with a bunch of variegated flowers to the middle of the sea.
At all times the Iyabó carries with her the Head of Olokun, the Heifer
sacrifice after the Ebbó of the Sea, and to the Head of Olokun.

He is taken to bathe in the River, and in the Holy one it is done normally, placing at
Olokun next to Iyabó.

When the Iyabó knocks on the Door the next day, to enter the Room (Igbodun), they must
carrying with him the Head of Olokun embraced to his chest.
The Osun of Igbodun has 9 Lines. The Iyabó sits on Adura (Not on the
Pilón). Adura is a Stone or Seboruco from Loma to which the Chain is Wrapped
what he ate on the hill.

If Olokun was delivered with feathers by the Babalawo, one must offer Agbó.
(Ram) in the Holy, and the Itá is done by the Babalawo. (The correct thing was to have given him
Before the Agbó, and now the Iyabó enters with the Sign of his Head). Will of the Angel of
the Guard.

To the children of this Saint, Abofakan is given to express their Designs in the
In the case of the children of Olokun, the Agbó must be Direct and unique on their part.
The Lerí of the Agbó is kept in a separate Jar along with the Frontil of the Veal
from the Beach.

The current possibilities require going to the beach with Eyebale from Malu, and searching
a Veal or White Cow Frontil, to be attached to the Head of the Agbo. This
Additional jar, it constitutes a secret for when the Olokun Festival is held.
Dance this Jug.

The Beach Veal was previously given in the Sea, and it is the Frontil of this one, which
it was placed with the Lerí of the Agbó along with the Tinaja. Also, exactly a year after having
Once the Osodo Orisha is consecrated, an Elede (Pig) must be given on the New Moon to
Olokun. (Give Eyebale the sacrificial Elede and two Akuko, if it cannot be done)
living animal.)

In the Sodo Orisha ceremony, before making Jemayá, it is necessary to give Awán to
Olokun.

The Awó or the Awoses who perform this ceremony must have Olokun, and they must
wearing the Olokun or Orún Mask, just like the Santeros and Santeras
to participate.
The Iyabó of Olokun dresses in a white shirt or blouse and blue pants or skirt.
Always alternating 2 shades of blue. It has green and red embroidery on it.
White. The Crown has Hanging Fringe of Blue Beads, Water, Soap,
Green, and Coral; 9 fringes finished by a Diloggun, in the middle of the Frontil it carries
a Large Parrot Feather in Allegory to Jemayá. She carries a Fan, The suit of the
Lunchtime is dressed in light blue plaid. For the woman and a matching shirt.
Color with White Pants for men.

Outside the Throne, you need to place a Wooden Doll with 2 Scribbles of
Yamao, and 7 Covered Masks with Asho Fun Fun. Carry a Dun Dun Drum.
list of Blue and Black of 14 " Inches Long. This Drum is consecrated
Spirit of the Babalawo.

This drum is called Aro. It is played on the day Olokun eats, and one must ask.
with Ekuele, who does it touch?

The Iyabó of Olokun must be placed on the Throne, a Branch of Iroko Okun (Mangrove)
Red) for it to lie down.

To dance to this Orisha, one must have Odudua. The Iyalosha Omo Odudua, the
woman who helps the Babalawo, is the one who dances with him doing Adipate Somu
Saga, and he represents Efe Akaro.

The Woman must be Omo Odudua and the Babalawo must also have Odudua at least.

Adipate is the mask that symbolizes Somu Gaga, The Dance of the Iyalosha that
It has to be Omo Odudua. On top of this, the Atepon Ifá is placed, and on top of this
Four (4) jars are set up, containing: Kolá, Obí Edun, Erú, Aíra, Efun, Ataré.
Ekú, Ejá, and 16 Itanas.

Somu Gaga puts everything in front of Olokun, then Efe Akaro comes out to dance.
with his Mask and the Olokun Jar.
The Adipate Somu Gaga has removable breasts made of Majagua.
loaded and sealed with: Erú, Obí, Kolá, Osun, Obí Edun, Aíra, Añari Okun, Lerí
of Eyabo, Leri of Manatí. They are washed with Omiero, and eat Eyelé Mejí Fun Fun.

Spirits of Olokun

There are three (3), which are indicated below:

1. Somu Gaga Represents Life.

2. Akaro Represents Death

3. Efe Refrain and Balance the Other Spirits or

Powers of Olokun.

EFEHe is from the Land of Logu, and he is the one who commands the Head of Olokun or
Masks that represent him among the Awó Guelede, these masks
they call in order:

1. Bagba

2. Arena

3. Apana

4. Iyagua

5. Teteide

6. Somu Gaga

7. Akaro

8. Efe
 9. Ayoko is used to bid farewell to Olokun when dancing his Jara.

PILON OF OLOKUN

It is a stone from a quarry. It is carved into the shape of a truncated pyramid with its
Some Oblique Artists with Respect to the Axis. It is washed and fed a
Akuekueye (Pato), a Rooster, a Hen, and a Dress. Before seating the Iyabó of
Olokun, make lava with omiero made for the Consecration.

This Stone symbolizes the Stone to which Olokun was Tied when he wanted to destroy
the World.

THE FAMILY OF OLOKUN IS COMPOSED OF

It is made up of the following Orishas:

Olokun

2. Elusu (The Arena)

3. Yes Shells (The Marine Shells)

4. Ikoko (The Malanga Leaf, represented by Osun.

5. Olosa (The Goddess of the Lagoon)

 6. Osara (The Goddess of the Underground Lakes)

7. Bromu (The God of Ocean Currents)

8. Brosia (The God of Marine Tornadoes).

9. Yembo

Olokun has a grandson named Ekí Olokun. He is his Guardian, represented by

a little bird that lives hanging from Olokun's jar.

Note: When all the Orishas cast lots over the different parts of
the Earth, some obtained large territories, others small ones with
different Powers and Attributes.

To Olokun I touched Aye Eko, which is known in the West as Atlantis.

In the middle of Atlantis, there was a Mountain called Adura, where there already lived a
Couple (Okuni and Obini) that in the origin was born on Earth was called Ekini.
Ibacon.

Ekini and Ibacon had a single daughter named Ayarona Elubu. Being
Nubil, her parents died. Olokun fell in love with her and made her his wife, with the
who had many children that he placed in Aiye Eko. There were 7 Jimaguas.

When Human Beings began to arrive in Aiye Eko, Olokun made

Inaccessible their Domains and sank them into the Immensity of the Sea.

The wealth of Olokun was such that there has been no King on Earth that has
possessed, nor will he ever possess similar things. In the Kingdom of Olokun, they grew
All kinds of animals, especially Geese, Ducks, Swans. All kinds of Fruits.
Legumes and Dishes. Therefore, the origin of the Awán of Olokun, in remembrance
of its great riches, to pay tribute to its domains, he gives us a
Little of their enormous riches.
The Temple where Olokun and his Women live, it is said by the scriptures that by
outside was covered with Silver, inside with Ivory. The Seats and Beds were
of Gold. Therefore, those Marine Materials must not be missing in the Secrets of
Akaro and Somu Gaga.

Olokun contains within it 7 Deities, who live inside its Jar. The Spirit of
Olokun (Efe) is embodied in the Manatee. The Mandingas call her, and the Hausa call her
they call Adjon.

The Iyabó man or woman of Olokun is given an Ikoidie in the middle of the forehead.
about the Frontil for Recognition to Jemayá.

Olokun also lives in the Cemetery, Surrounded by the Ashes of the Bones,
according to the paths of the Odun of Ifá Baba Ejiogbe, Sign of Maximum Expression of
Development of Your Maximum Power.

The residence of Olokun according to the People of Ife is the Bottom of the Ocean or
Mares. This place was next to the City of Ife. The City was built,
God withdrew to the bottom of a river adjacent to the land of Iyesa. Others say
that Olokun lives on a Sacred Mountain (Adura). Those from Benin who live in the
Bottom of a River known for Gold.

Olokun has as a Trusted Assistant Ikokop (Woodpecker) and Yalugo

(La Gallareta). These were the ones who made the first masks for Somu.
Gaga.

Olokun lived in the land of Iyebu Owu, he was called Obanita, and the Olowu cut his
Head and threw it into the sea.
When Baba Ejiogbe dominates the Year, a White Bull is given to him at the Shore of
Sea, and the Head dances to Olokun during Easter.

DRAWING THAT LIVES INSIDE THE JAR

OF OLOKUN DIRECT

The Drawing is engraved on a Cedar Wood Board, Symbolizes the three (3)
Spirits that live within Olokun.

Somu Gaga

Akaro

Efe

Communicate to Olokun, and to Orún Lala. Only the Children of the People carry them.
Olokun.

PRAYER (PILES OF OLOKUN)

OLUKUN MAT

The mat that covers the floor, the Osun of the floor, of the Iyabó Omo of Olokun, that is given to him
Do Jemayá, take these drawings. They were the magical signs that guarded the
Palace of Olokun Yemidergue, when he lived in the Depths of the Ocean.

Note: The Children of Olokun are the children of Jemaya, always as Mother in the
Saint, but in the Itá of Olokun, the Babalawo must determine which of
the Jemayá is the one who answers so that the Iyabó enters with the Ade
complete and characteristic of that Jemayá.

In the case of the Men Sons of this Saint, Osha is not assigned to him. He is
Olokun's delivery from Babalawo, and has a direct path to Ifá. If there is any
Social, Moral or Mystical inconvenience to be a Babalawo, is how only it
he seats Osha, after consulting Olokun.

IKOKO

She is one of the 7 Women of Olokun (She is the Malanga).

Their secrets are:

A mother parakeet, who gets into a small jar with 5 snails, and two (2)
Ikines of Ifá consecrated, and its Osun that has 9 Leaves of Metal Malanga and its
The figure is as follows:
YEMBO

She is the Orisha of Calm in the Sea.

Suyere:

Yembo Region Zbota Region

Yalordo Nashe

Wings of the Spirit Woman

Yalordo Nashe

Mokepe Aira Oyo

It is said that he is an Obatalá who lives in the sea as punishment from Odudua. For being
Yembo a Warrior Woman, and she was known by the name of Ode Mase, The
Mother of the Candela. Some say she is Mother Shango. Others say she is
a Jemayá that you dress in White, according to the Ewado.

In reality, Yembo is an independent Orisha so much that Shango is not her

Mother, Neither is Obatalá, Nor is Jemayá, Although she wears white and lives in the sea.

HIS/HER SECRETS ARE

4 White Otas
 Seashells

4 Large Snails

16 Snails (Diloggun)

1 Akofa de Plata

8 Ikines of Orumila

1 Agborán (Silver Doll).

The Agborán (Silver Doll) carries the following Load:

Story of Akuko

Lerí de Ejá Oro

Lerí of Eyelé

Lerí of Agbó

Lerí from Leke Leke

Lerí of Eggun Obiní

Eru

Obi

Kolach

Osun

I am Motiwao

Obi Edun

Anun

Bitter kola
This Orisha eats: White Chicken, White Owl, When asked, eats Agbó.

Yembo has no direct son, he is not the Guardian Angel of Nadié.

All the Typical Adimuses of Obatalá and Yemayá are placed.

Her Necklace is Made of Beads: 16 Pink, 1 Green, 1 Cocoa, 1 Green, 16 Pink

until completing 8 segments.

When Yembo goes to eat, he places himself on an Osun of 16 Circles, 8 Blue and
8 Whites, which is where she eats directly.

CEREMONY OF CONI (CAIMAN) TO OLOKUN

SECRET OF THE ODUN OGBE YONO

Olokun is taken, and next to him the odun Ogbe Yono is marked, above the sign.
Put a cup with 9 pieces of Obí, with Epó, and a Ataré on each piece.
oint Epó to a Parguito. The Ogbe Yono is prayed, a Adié Shevié (Jabada) is taken.
she tears herself apart alive, and throws herself into the gourd, covers everything with Ekú, Ejá,
Awado, Oñí, and Mango Leaves.

He is taken to the riverbank praying:

Yes, Coni is the mode today, Coni is in the lead.

It is now time for the work to be done.

In a Jar, the 16 Mejís and Ogbe Yono are painted on the bottom. Water is added to it.
Río, Agua del Mar, Añil, Ekú, Ejá, Epó, Oñí, Oñigan, Obí Edun, Aíra, Bleo Blanco,
Atiponla, Prodigiosa, and Canutillo.

Around it are placed the things of the Awán, a Turtle Egg, and a Silver Real.

Everyone present must clean themselves and throw them into the Jar. The last interested party.
throw the Egg and the Real de Plata. An Osun of 7 Alternate Lines is made, Blue,
Red, Red, Blue. The Awán jug is placed over this Osun, next to it are marked.
The 16 Mejís are covered with Caiman Grass, and it is placed before Olokun. It is taken the
Coni (Caiman) and is sacrificed by singing the following suyere:

Coni Dele Olokundele Titu Ofidi Coni

Olokun Dele Batishe Coni Batishe

Bathe Olokun Bathe

Eyebale is thrown into the two (2) jars, then Akuko is sacrificed.
Akuekueye, and Eyelé.

The Awán Jug is wrapped in Blue Asho with the Body of the Caiman.
inside, without the Eleses (Paws), nor the Lerí, and it is sent to the Sea.

The Lerí and Eleses are cured with Tannin, and they are placed in a Jar with:
Obi Edun

Aíra

Greetings

Go ahead

Epó

And Cayman

Iyefa of Ogbe Yono

It is sealed and lives next to Olokun. Every time there is a New Moon, to this
The jar is smeared with Opolopo Efun.

DRAWINGS OF OLOKUN PIECES

The pieces are made of Acana wood, Yana, or Cedar.

PIECES OF OLOKUN (Continuation)

The pieces are made of Acana wood, Yana, or Cedar.

THE GUARDIAN ANGEL INFLUENCES THE BEHAVIOR OF HIS

ADEPTS?
ifabilawoOctober 3, 2014| Documents| 129 Comments

THE GUARDIAN ANGEL AND THE

BEHAVIOR OF HIS FOLLOWERS.
For some years now, there has been speculation about the behavior of
each individual taking into account their guardian angel or osha alagbatori., even they
There have been cases where a specific OSHA has been assigned to a person attending so
only to a behavior without a prior consultation with orunmila who is the one in
definitive will define for being the ELERIPIN (witness of ori) which is the guardian angel of a
individual. Orunmila is not the guardian angel of anyone, that is why he was ordained
by Olodumare for the function of defining which orisha rules each ori. Let it be clearly understood.
that this task is for the awoses and never for olorishas, nor spiritists nor mayomberos.

The guardian angel is the first in an ancestral line determined by what if

If I could capture the DNA of that orisha, all of its children would have that computer gene in their
body. When individuals join together one after another, it makes their descendants already
defined as like that of one orisha or another, doing this in a family line
There are orishas that repeat. The guardian angel must be well defined since
the error would cause the person not to continue or complete their cycle of existence as
It was planned by its origin.

So we see that when someone is a bit playful or disturbed, deceitful or

we blame him/her for being the child of elegba, if he/she is a bit flirtatious, they like the
gold, it is attractive to men, it is especially beautiful or somewhat mixed race and if she likes to eat
sweets, and in the case of being a man, he is lucky with females since he is the child (or) of Oshun, yes.
do they like fish or fishing, were they born by the sea or do they have a preference for it, do they like it
witchcraft, the stick, spiritism, if she/he is dark and pretty, then Yemaya or Olokun, yes
he is a womanizer, a dancer, a playboy, or in the case of the woman, she is temperamental or it shows.
half masculine, because he/she is the child of Shango, if he is sturdy, he has the feet and the
big hands, this one is the son/daughter of aganju, if they are hardworking, clumsy or strong, that would be
son(daughter) of Ogun, if they are outside the law or are police or military, that son(daughter) of Oshosi, if they are
very white, peaceful, or on the other hand somewhat disturbed or has a physical defect, because of
supposedly, he is the son of Obatala, if he is sickly, then he is the son of Obaluaye and if he is crazy and
something out of control, because without a doubt we would be facing a daughter (or) of iyansan and if it is
Merchant or not, listen well, that (e) is daughter (or) son of oba. And since they are 401 deities in the
Yoruba pantheon, we prefer to only take the most well-known orishas for this article,

We will start on this highly controversial topic by clarifying that none of it is 100%.
True, because all the cheaters in this world are not like Elegba, all the women
Not all children of Oshun are easy to handle, not all children of Oshun like it.
gold or the sweet not even honey. The children of yemaya or olokun, not all of them are black or
neither black nor pretty, nor do they like fish, nor were they born by the sea, nor are they
heads of religion, neither the omo shango, not all are dancers, nor womanizers nor the
The children of Shango are all arrogant and irresistible. The children of Ogun are not all.
workers are neither clumsy nor strong as there are many professionals among them or
them. Not all the children of Oshosi are either military or bandits. All the children of
they are neither peaceful nor correct because there are even alcoholics and drug addicts like
the homes of other orishas. Not everyone with sores or defects in their legs is
Omo Obaluaye, all the daughters and sons of Oya are neither reckless nor impulsive, just like all.
The daughters of Oba are merchants, for not all merchants are children of this.
orisha.

Therefore, a behavior, a detail, an event will never exactly define it.

guardian angel of a person.
Among these groups, those who boast the most and justify their attitudes are the omo elegba.
children of Oshun and the children of Shango,.. They are constantly boasting about being children of
those orishas, believing themselves even to be the orishas in person, not to mention
all those who spend all their time scaring others with that
those orishas that those who mess with them will be punished, three orishas that by their fame
many wish to be sons or daughters of these, even on occasions this has been the subject of
controversy because there are those who have been forced to have the angel removed two or three times
from the guard until they are told that it is like one of these three orishas because otherwise, no, they do not want
they are like other orishas and have even forced their godparents to tell them that YES you are
child of Oshun, child of Shango, and child of Elegba, completely diverting for this reason their
own destinations to their own detriment, not realizing that what matters is the origin
of the person and not the guardian angel because they are all protectors and they are all good and
I think everyone should get their feet on the ground and take into account that one thing is the
orisha and another are themselves. All of those negative attitudes confuse the neophytes.
who are interested in religion and convert to the belief. This means that if they are not
children of these orishas get frustrated. This situation has touched many times
even discrimination against some as orishas for not being omo of the orishas
mentioned, a thing that is unreasonable and absurd.

I must clarify that not all the omo elegba, of shango and of oshun behave like that.
way, but it exists and everyone knows that a large percentage are like this and this is
product not of themselves but that has been what they have heard for a long time
time, being a serious mistake as all the orishas represent a power and must have
to all believers, respect and admiration, and to consider that no one is
better or worse for being the child of one orisha or another. In the eyes of Olodumare and the orishas
We are all equal, and I clarify for those who don't know, I have made shango.

And that intimidation that some use when they are offended by putting up their angel of the
Guardian as punisher is false, we all have a guardian angel and the one who judges is Eshu.
and Olodumare. On earth there is no divine justice but there is in Orun, and no Orisha.
he will defend one of his children by breaking the rules and designs of olodumare for another.

All deities are energies that surround us and all have their good part that it
we will call orishas and their negative aspect as we will call awon agba oru or awon
my mother.

The behavior of an individual is determined by the odun that corresponds to them from
birth, his origin, and his ability to overcome helped by both the machinations of
his own eshu who will battle throughout his life so that he deviates from his
destination, serving him however as the master who will force him to carry out the
necessary change and reason for his coming to earth on this occasion.

Those who can be the object of the illumination of their own egbe will then be more.
easy to overcome the obstacles and tribulations that will be imposed by eshu and by all the
The forces that will be led by the elders and the mothers.

Those who follow completely what is indicated by the orishas or Orunmila in ita, respect the
the ones who will be able to overcome their faults and achieve final enlightenment.
to become orishas.
All religious people must take into account that the stories that interrelate to the
Orishas with the odun of Ifa are made this way by the grace of Olodumare so that it may be more.
it makes the interpretation of a sign easy and thus reach a result during a divination.

An orisha is a pure energy, something very powerful, and each of the orishas commands a
element. We must take into account that Oshun was not with so many males, nor Ogun.
he fought with shango neither was he hanged nor anything like that, I repeat: they are fables for the
understanding of the scriptures which, by interpretation, will lead the priest to a
verdict of the problems and their solution.

Each person behaves according to the odun that governs them; there are those of us who behave
bad because we are ruled by the negative part of the odun and others behave well
because we are on the positive side of the same sign.

I clarify that I specified that not everything people say is 100% adjustable, as they are
general attitudes that anyone can have towards other orishas.

Indeed, there are certain attitudes that, according to the orisha, are considered specific attitudes of
such as they are, and they continue to quote only some of the most significant.

The omo elegba resist being in enclosed places; as a general rule, they prefer to have
free movement jobs without excessive control and one detail is that they always give the
impression of being younger than they actually are.

The omo obatala are rulers, very intelligent and calculating, they are the extremists.
of the whole group, their shared characteristics and behaviors generally range from a
from one extreme to another. His children get gray hair at an early age, they always tend to obtain
important positions and they worship bread.

Those who are like Oshun are very fond of good clothing, jewelry, and the mirror, in the case
Women are generally sensual, and people often confuse that.
sensuality and the flirting with the free behavior that would however be characteristic of anyone
of the likes of other orishas. However, they are very loyal as a general rule, very
susceptible. They are usually not curious nor very assiduous or fanatical about religion. They are like
the river, they do not turn back. Much vanity.

The omo shango are exaggerated in everything, pure show of strength and above all very
experts in lying. They are very volatile but their anger passes quickly and they forgive very
Easy. They don't love money but they die if they lack it. They are fascinated by fire and the
red color.

The omo olokun or yemaya, very suffered with the opposite sex and with the children.
Yemaya is like her water, flowing back and forth, full of indecision. They are the most
fanatics of Spiritism, of Mayombe and especially those more prone to discussions
about religion, as well as more curious in the learning of osha and even
From the same IFA. In Cuba, they enjoy a reputation as 'chapaleras or chapaleros.'

The children of Ogun, pure dedication to work, to the children and to the home. Alcohol.
It is the poison of the omo ogun, for this they lose everything. They are a little less.
Volatiles that the omo shango but always have reserves at the same time that you have done something.
bad. They are very strict about everything. They love metal work instruments. They have
a lot of pain in mechanics and handling of equipment and means of transport.

The omo oshosi are very picky about things, super organized and strict in their
to do. They have a quick mind and grasp everything at the speed of an arrow. They are
fanatics of weapons and many of them are engaged in activities related to the
justice and order in general.

The omo aganju. They are fanatics of children, they are generally very noble, with a
strong character and somewhat explosive if there is a persistent situation around them,
but easy to control with intelligence, they do not accept things by force, they do not like it
that no one contradicts him or makes him angry, he becomes irritable for minutes. They are very prone to
help others.

The omo oya or iyansan. Their minds are like whirlwinds, they have an enviable energy.
some discontented and capricious, they usually don't keep a man by their side and one has to do once
a ceremony for it. One day they are fine and the next day they are not, they change character quickly, they are
very noble however and a curious fact is that his face changes over time. They usually
be very spiritual even if they shy away from this natural gift of being assisted
spirits.

The omo obaluaye are actually very enigmatic, very fond of providing a remedy,
they care about others and are very charitable. Occasionally, they have a character
a little difficult and they are very volatile. They like to change places a lot. They do not forget.
easily the offenses.

The omo oba in the case of men are frequent traders and in the case of the
women are faithful and sacrificial women, at times their own variable character leads them
makes them feel alone. Just like the daughters of Oshun, they enjoy luxury. They must take great care of themselves.
of libertinism due to the influence of others and depressive states caused by
excessive conducts of moral rigor that are self-imposed.

Some of the attitudes I am referring to are sometimes completely the opposite.

they must remember that there are changes due to the positive and negative sequences of the
codes that govern people in a particular way who are in themselves those who reflect the
greater percent of the attitudes of each person.

And also keep in mind that just as an orisha does not define behaviors
specific to a person, nor will an odun of ifa do it because as I said
previously this will be defined by a bunch of factors such as;
sequences of the three odun of ita, what the destiny of the person chose, their own ori
his orisha, his egbe and his analytical capacity, obedience, social education, reasoning and
especially the sacrifices that the person makes both in behavior and with those of
there is no one like anyone because the possibility of being equal would be one in
one trillion.

We must also clarify an important detail, which is the fact that having OSHA
being seated is better than another or more powerful or something similar. The guardian angels
they are responsible for protecting and guiding each of their descendants and they do so
the same for those who do not have a settlement as for those who have just started. Even
In most cases, those who have had to settle directly have done so because of the
the fact that there is a lack of coordination between his origin and his destination and he needs more support and guidance
of the orisha, mind and destiny must be aligned. There are even those who, despite making themselves
I suggest simply following the speculation to which I refer and not following your odun.
The ifa and the ifa osha indications remain misaligned and even worse than before.
they started, not counting those who are in that condition due to ritual and
settlements that are created or not very common due to religious ignorance
In general.. To be aligned with the destination it is not precisely necessary to be initiated.
In this religion, if it were so, what would we say about the people who have been successful?
without even believing in the orishas? We are all protected by a guardian angel and
Everyone is good for their own. Some do not need to be initiated, others do.
they need all the initiations to which they have been subjected, some have been
initiates and their destinations have been significantly improved and there are those who have been
initiated and continue the same or worse than before they were.

There are people whose destiny is more successful because it is said that the person before coming
To the earth I made many offerings, so let's do a lot here for when we are.
at the other end.

Whoever makes more offerings or sacrifices of behavior, those who behave according to the
guidelines of their odun and those who listen more to the voice of their ancestors and their elders
they are definitely the ones who will be able to make changes to their lives and achieve everything for which
who were destined to come to this world, which ultimately, as the Yorubas say;
THE EARTH IS A MARKET, OURS
HOME IS THE HEAVEN

Oluwo Ogboni IFabilawo OLuwere Adebi

President of Ifa Florida Association.

Florida October 2, 2014.

All rights reserved,