Orunmilá

Fonte: http://en.wikipedia.org/wiki/Orunmila http://en.wikipedia.org/wiki/Orunmila It's Orunmila Baba Ifa Yoruba Grand Priest and custodian of the Ifa Oracle, source of  knowledge is believed to have good knowledge of Human of  Human Form, Form, Purity Purity,, Cures illness and deformities. His suburdinate priests or follow followers ers are the Babalawo Babalawo.. Some Some Yoruba Yoruba traditi traditional onalist istss refer refer to Orumila Orumila as Obatala Obatala,, confusing it with and paganizing one of the attributions of  Olodumare i.e. God, The Almighty. In support of Olumide J. Lucas' revelation[1] that the Yoruba, during antiquity, lived in Egypt before migrating to the Atlantic coast of West Africa, the London-based Muslim scholar, Sheikh Abu Abdullah Adelabu - a Ph D holder from Damascus claimed in his Encyclopedic Dictionary of the Quran and Sunnah that Obatala is a an attributive adjunct of two words Oba and Tala [2].  According to the Nigeria-born academic and an d founder of  Awqaf  Awqaf Africa, Africa , Obatala is an Arabicized Yoruba derived from = Robb Ta'ala having robb (rOBba) for Oba meaning King, Lord Or God and ta'ala (TA'aLA) for Tala meaning Almighty, The One That Raised Far Above, The Exalted. The African Sheikh argued it's a wrong Yoruba usage to refer Obatala to Orumila as the Yoruba traditionalists do in confusion and search for God, the Almighty [3].

[edit edit]] Mythical Orunmila In Yoruba mythology, mythology, Orunmila is the spirit of wisdom among Irunmole and divinity of destiny and prophecy. He is recognized as "Igbakeji Olodumare" (second in command to [Olodumare], i.e., the Supreme entity; often also playfully translated as "second calabash to God", since "igba" means "calabash") and "eleri ipin" (witness of fate). Orunmila is also referred to as  Agbonniregun, the embodiment of knowledge and wisdom of Ifá of  Ifá ("ee-FAH"), the highest form of  divination practice among the Yoruba people. In the Santeria / Lukumi diaspora, in present-day Cuba, Orunmila is known as Orula & Orunla. Orunmila is not Ifa, but he is the one who leads the priesthood of Ifa and it was Orunmila who carried Ifa (the wisdom of Olodumare) to Earth. Priests of Ifa are called babalawo (elders of confreternity) or Iyanifa or Iyanifa (female Ifa priest). Orunmila is regarded as a wise man or sage, it was Orunmila (meaning; "only heaven knows the secret to salvation and survival", or, "Orun-ni-o mo eni-ma-la"). His name is actually Ela also called Elasoode (Ela ties Ide on), while in heaven assisting Olodumare with the organization and creation of the universe, which because of his great assistance and vast wisdom/knowledge Olodumare Olodumare sent Orunmila Orunmila to Earth with Oduduwa to complete complete the creation creation and organization organization of  the world, to make it habitable for humans. It is Orunmila and only he who recognizes the position that Olodumare put Ori as the supreme deity above the Orisa including orunmila himself, it is Ori that can intercede and affect the reality of a person much closer than any Orisa. For this reason it is important to consult with Babalawo during times to know ones direction and the wish of ones Ori. On account of the primacy of the individual identity in Yoruba thought, the Yoruba often say in a proverb, "Ori la ba bo, a ba f'orisa sile" (It is the inner soul or head we ought to worship, and cast divinity aside). Some initiatory lineages have only male priests of Orunmila, while others welcomely include both genders; sometimes this fact causes debate. This difference is true in Africa and in the  Americas. The following discussions reflect such debate. The term "Awo" is a gender-neutral name of an initiated priest of Orunmila. The debate surrounding gender is a result of diversity in the many layers of history in various locations, and an understanding that different groups serve Orunmila in slightly different ways is currently developing. Awo in every tradition study the 256 Odu of Ifa; each Odu is an extraordinarily vast collection of knowledge, including stories and prayers that have been passed down from the time that Orunmila walked the Earth as a prophet, usually said to be about 5,000 years ago. (The term Odu has multiple meanings.)  A woman can only be consecrated in to the mysteries of IFA in Africa and even then will not be allowed to divine using all the tools of IFA. Women do not need to receive Odu because all women already have Odu which is represented by the womb of women and the female child bearing ability; the womb is seen as both a physical and spiritual gateway between the heavens and the material world. Several Odu Ifa mandate that women do not see nor receive Odu

(Calabash of Existence), and any claims that it can be given are easily dispelled; Ifa stanzas cite several reasons and occasions why. Odu is associated mainly with the force of creation as a gateway between the physical world and metaphysical world for the transfer of divine knowledge and messages. Throughout Cuba and some of the broader Santeria diaspora, Orula can be received by individuals regardless of gender. For men, the procedure is known as receiving "Mano de Orula" and for women, it is "Kofa de Orula". The same procedure exists in Yoruba land, with "ese n'taye" (birthing rites), "Ise'fa" (adolescent initiation rites) and "Ite'fa" (consecration of the paraphernalia of Ifa practice). Worshippers of the traditional religious philosophy of the Yoruba people all receive one hand of Ifa (called Isefa) regardless of which Orisa they may worship or be an Orisa Priest, it is that same Isefa that will direct all followers to the right path and their individual destinies in life. The traditional religious point of view include similar privileges accorded to women as priestesses of Ifa and women's societies. A woman priestess is known as Iyanifa, Iyalaja, Iya  Agba and Iyalase. The title Iyanifa is in suspect since it is not used by either the Cuban or West  African practitioners of IFA. •

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Iyanifa - A woman Awo Ifa, or can be a titled woman within an Ifa community not a priest, she can also be the Iyanifa present at the Itefa ceremony of any person, as the inclusion of women is mandatory at every males Itefa rites. Iyalaja- A spiritual mother working with Iya Nla. Iyanla- the Great Mother, also called Awon Iya mi (Our Mothers) and sometimes referred to as Gelede, the female masquerade commonly found in the Egba areas of  Yoruba land and somewhat well preserved in Bahia, Brazil Iya Agba- An old and wise woman. Iyalase- High Priestess and head of woman society. Iyale- Depending on inflection or spelling, the term could either refer to the senior wife in a polygamous household (Iyá Ilé, or iyálé, when contracted) meaning "mother of the household"; or to a communal female personage who is a custodian of secrets and is therefore wise (Iyá Ilè, iyálè when contracted), meaning "Earth Mother".

The Yoruba believe in the duality in life: males exist because of the female essence and females exist because of the male essence, so every major rite or ceremony includes both genders, as it should be.  Among West Africans, Orunmila is recognized as a primordial Irunmole that was present both at the beginning of Creation and then again amongst them as a prophet that taught an advanced form of spiritual knowledge and ethics, during visits to earth in physical form or through his disciples.

[edit] References 1. ^  Anthony D Buckley Yoruba Medicine, Clarendon Press, Oxford 1985 (Amaury Talbot Prize for African Anthropology 1985) 2nd edition, Athelia Henrietta Press, New York 1997 Ch7 2. ^ [1] 3. ^  A lecture by Sheikh Dr. Abu-Abdullah Adelabu of  Awqaf Africa London titled: The History Of Islam in 'The Black History' > at esinislam.com

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OrishaNet. Website written by Lucumi Babalawo (High Priest) Baba Eyiogbe The Palo and Lukumi Organization. Website written by Lukumi Orisha-Ifa High Priest, aka: Babalawo Web board for Lukumi Orisha'Ifa Followers. Maintained by Traditional Lukumi Babalawo Osebiile.org by Awo Ojelola Ifasakin, Osebiile Lejuba Ifa, Dacula GA USA Ile Orunmila

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Roots and Rooted Oba N'Amen Temple International Iya Nla Ijo Alawoye.com Baba'Awo Awoyinfa Ifaloju, showcasing Ifa (blogs, podcasting, video & photocasting) Ifa Foundation of North America

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Chief S. Solagbade Popoola, Ikunle Abiyamo: The ASE of Motherhood 2007. Asefin Media Publication Chief Solagbade Popoola Foundation Ifa Dida Volume One of Seventeen ISBN 978-09810013-1-9 Asefin Media LLP 2008 Charles Spencer King, "Natures Ancient Religion" ISBN 978-1440417337

= http://www.elegba.com/ORUNMILA.html ORUNMILA. His real name is ELA. Father of wisdom. Witness to creation. When OLODUMARE created the universe ,orumila was the only Orisa allowed to witness all of creation. Orunmila is the father of divination, our  only guide through life. Orunmila is IFA. Those who posses the wisdom of IFA and have been consecrated are known as BABALAWO. A Babalawo in western terms would be compaired to a priest or  a reverend. ONLY Babalawos posses the power of divination through IFA. Sure well educated Babalosas or iyalosas can divine with merindilogun awo or sixteen shells. That method of divining is not nearly as precise as IFA ORUNMILA. Agboniregun, Eleriipin. It is the common belief in this country and in the Islands that when a person is consecrated in IFA he automatically is a BABALAWO. To me that is an insult to what our  forefathers going as far  back as to ORUMILA were trying to instill in humanity. There are many years of training and apprenticeship involved in achieving the status of diviner. Orunmila is known also as ELERI IPIN,(the witness o f fate) AGBONIREGUN, ELA. the name orunmila in some parts is believed to derive from a story where OLORUN( another name for olodumare) after a long battle recognizes his brother Ela. Orunmila is second only to god, except for Esu he is the most important of our  divinities. Ifa's ASE derives from the Odu OSE OTURA and Esu is born in the Odu OWONRIN OGBE. Esu Elegbara goes hand in hand with Orunmila for Orunmila will provide us with the answers and it is only Esu that can manipulate whatever force necessary in order to align our lives with our destiny. A Babalawo needs to align himself with ELA, meaning he should lead a life of prayer,sacrifice and IWA PELE. IWA PELE (good or perfect character). A Babalawo leads a life of servitude not only to IFA but to humankind.

Ifa temple of Ile Ife. The araba exits amongst awos and Iyawos.  A Babalawo is the highest rank in this belief, he's the representation of Ifa on earth. The Yoruba religion and the Yoruba nation are both governed by a Monarchy, Beguining With the OONI of Ile Ife. Who is considered to be the Ruler of the people. The Ooni is alsoserved by the AWO OONI. The Awo ooni (secrets of the ooni) are a special institution who is restricted to the Ooni and the kingdom of Ife. The Awo ooni rank above any and all Babalawo also they are ranked as follows http://www.pdfqueen.com/html/aHR0cDovL3d3dy5saW5jb2xuLmVkdS9waGlsb3NvcGh5L2xlY W1hbi91bml2ZXJzZS5wZGY= The Creation of the Universe: Yoruba, NigeriaAt the beginning of time, the universe consisted only of the sky, thewater, and marshland. Olorun; the most powerful and wisest of thegods, was the creator of the sun and the ruler of the sky. Olokun wasthe ruler of the waters and the marshes. Even though her kingdomcontained no plants, animals, or human beings, Olokun was happy withit. Unfortunately, Obatala, one of Olorun’s favorites, was not pleased. “The world would certainly be more interesting if living thingsinhabited it,” he said to Olorun. “What can we do so that Olokun’skingdom can be inhabited? What she needs is mountains, forests, andfields.” “Well,” Olorun answered, “I agree that mountains, forests, and fieldswould be better  than water alone, but how would it be created?”“With your permission, I will create the solid land.”Olorun gladly gave Obatala permission to create the solid land. Obatala immediately went to see Orunmila, Olorun’s oldest son, a godwith the gift of being able to forsee the future. “Olorun has given me permission to create solid land where now onlywater and marshland exist,” he said to Orunmila. “Will you teach mehow to do this so that I can then populate the world with living things?”“I will be happy to, Obatala. You must first obtain a golden chain thatis long enough to reach from the sky to the water. You must then take asnail’s shell, a white hen, a black cat, and a palm nut in a bag. Whenyou have done this, you must carry them down to the marshland by wayof the chain.” Obatala immediately went to find the goldsmith. The goldsmith agreedto make such a chain, but he did not have enough gold on hand tocomplete the task. So, Obatala went to all of the gods and asked themfor the gold that they possessed so that the chain could be made. Because the gods agreed that Obatala’s project was a worthy one, theygave him their golden necklaces, bracelets, and rings. Still, according to -------------------------------------------------------------------------------Page 2 the goldsmith, Obatala had not collected enough gold to make a chain ofsufficient length to reach from the sky to the water. He returned to thegoldsmith anyway, and he asked the smith to fashion a chain as long aspossible with what gold they had and to put a hook at the end of it. When the chain was readied, Obatala and Orunmila hooked one end ofit to the edge of the sky, and Orunmila gave Obatala the sand-filledsnail shell, the white hen, the black cat, and the palm nut to put into abag, which he slung over his shoulder. Obatala then began to climbdown the golden chain. When he had climbed down about half the length of the chain, Obatalarealized that he was leaving the world of light and entering the world oftwilight. Still he continued to climb down. When he reached the end ofthe chain, he was still far above the ocean, much too high to  jump safely. As he was wondering what to do, he heard Orunmila’s voice call outfrom above. “Obatala,” he said, “use the sand in your snail shell.”Obatala did as Orunmila dictated. He pulled the snail shell out of hisbag and poured the sand into the water. “Now free the white hen.”Obatala again obeyed Orunmila’s command. The white hen fluttereddown to land upon the sandy waters. She immediately began to scratchat the sand, scattering it far and wide. Wherever the grains of sandlanded, dry land was created, the largest piles becoming hills. Seeing the dry land grow high beneath him, Obatala let go of the goldenchain and fell the short distance to the earth. The place where helanded he named Ife. He looked around and saw that the groundstretched as far as the horizon in every direction that he could see, but itwas still barren. Now Obatala dug a hole in the ground and buried the palm nut. He hadbarely shoveled the last handful of dirt over the nut when a palm treebegan growing out of the buried nut. The

tree quickly reached its fullheight and grew more palm nuts, which dropped upon the land andgrew into mature trees before his eyes. Obatala took the bark from the -------------------------------------------------------------------------------Page 3 trees and built a house. When he went inside his new house, Obatalatook the black cat out of  the bag, and he settled down with the cat as hiscompanion. After some time, Olorun wondered how Obatala was doing, so he askedone of his servants, Chameleon, to go down the golden chain to visitObatala. When the Chameleon saw Obatala, he said, “Olorun, the rulerof the sky, has asked me to find out how you are doing.” The Chameleon returned to Olorun and told him what Obatala hadsaid. Olorun was so pleased with Obatala’s effort that he said, “I willcreate the sun.” He then did just that, and every day the sun’s light andwarmth poured down upon Obatala and his creations. A great deal more time passed, and Obatala found that he was still notsatisfied. “As much as I love my black cat,” he said, “I think that I needanother kind of  companionship. Perhaps it will be good for me topopulate this world with creatures more like myself.”Obatala set about to accomplish this task. He began digging in the soil,and he gathered together bits and pieces of clay that stuck together. Taking this clay, Obatala created small figures shaped like himself. This endeavor proved to be very tiring, and soon Obatala decided totake the juice from the palm trees to make palm wine. As tired as hewas, he drank more of the wine than he realized, and soon he wasdrunk. When Obatala began making the clay figures again, the effects of thewine made him a little clumsy. As a result, the figures that he createdwere not as well made as those that he had fashioned earlier. Some ofthe new figures had arms that were too short or legs of uneven length ora curved back, although Obatala’s senses were so dulled from the drinkthat he did not notice that these figures were not perfect.  After he had created a large number of clay figures, Obatala called upto Olorun: “Olorun, I have created clay figures to populate my worldand be companions to me, but they are devoid of life. Of all of the gods,you are the only one who can bestow life. I ask that you do this so that Imay spend the rest of my life with companions who are like me.” -------------------------------------------------------------------------------Page 4 Once more Olorun was pleased to do what Obatala asked. The sky godbreathed life into the clay figures, which became living human beings. As soon as the figures were endowed with life, they saw Obatala’s hut,and they began to build homes for themselves all around it. Thus wasthe first Yoruba village created. That village was called Ife, and it stillexists today. Obatala was very pleased with his work. Then, as the effects of thepalm wine wore off, he saw that some of the people whom he hadcreated were not perfect, and he promised that he would never drinkpalm wine again and that he would devote himself to protecting thosewho suffered because of his drunkenness. This is how Obatala becamethe protector of those who are born deformed. The people whom Obatala had created needed food, so they began towork the earth. Since iron did not yet exist, Obatala presented hispeople with a copper knife and a wooden hoe, which they used to raisegrain and yams. Ife slowly turned from a village into a city as thepeople prospered. Seeing that his work on earth was done and having grown tired of beingthe ruler of Ife, Obatala climbed back up the golden chain to the sky. From that time afterward, he spent half of his time in the sky and halfof his time in Ife. http://mirnagora.com/index.php? option=com_content&task=view&id=18&Itemid=35&lang=en&limitstart=1

ORÍKÌ ÒRÚNMÌLÀ Spirit of Destiny praises expanded - ORÍKÌ ÒRÚNMÌLÀ 2 Article Index ORÍKÌ ÒRÚNMÌLÀ Spirit of Destiny praises expanded ORÍKÌ ÒRÚNMÌLÀ 2 ORÍKÌ ÒRÚNMÌLÀ 3 ORÍKÌ ÒRÚNMÌLÀ 4 ORÍKÌ ÒRÚNMÌLÀ 5

ORÍKÌ ADIMU ÒRÚNMÌLÀ ORÍKÌ ÒRÚNMÌLÀ 6 KIKI ÒRÚNMÌLÀ  All Pages Page 2 of 8

ORÍKÌ ÒRÚNMÌLÀ 2 (Praising the Spirit of Destiny) Òrúnmìlà, ajomisanra, Agbonniregun, ibi keji Olodumare, Spirit of Destiny, eternal dew and fountain of life, the word and rebounding force, next to the Creator,

Elerin-ipin, Omo ope kan ti nsoro dogi dogi, Witness to Creation, offspring of the eternal palm tree which sparks force,

Ara Ado, ara Ewi, ara Igbajo, ara Iresi, ara Ikole, ara Igeti, ara oke Itase, Native of Ado, native of Ewi, native of Igbajo, native of Iresi, native of Ikole, native of Igeti, native of Itase hill,

Ara iwonran ibi ojumo ti nmo waiye, akoko Olokun, oro ajo epo ma pon, Native of the East, generator of the sea, stainless mystic,

Olago lagi okunrin ti nmu ara ogidan le, o ba iku ja gba omo e sile, Most powerful who bestows youthful vitality, he who rescues children from the wrath of death,

Odudu ti ndu ori emere, o tun ori ti ko sunwon se, The Great Savior who saves youth, he reclaims the lost ones,

Òrúnmìlà ajiki, Òrúnmìlà ajike, Òrúnmìlà aji fi oro rere lo. Ase. Spirit of Destiny, worthy of morning supplications, Spirit of Destiny, worthy of morning praise, Spirit of Destiny, worthy of prayers for the good things in life. May it be so.

ORÍKÌ ÒRÚNMÌLÀ 2 (Praising the Spirit of Destiny) Òrúnmìlà, ajomisanra, Agbonniregun, ibi keji Olodumare, Spirit of Destiny, eternal dew and fountain of life, the word and rebounding force, next to the Creator,

Elerin-ipin, Omo ope kan ti nsoro dogi dogi, Witness to Creation, offspring of the eternal palm tree which sparks force,

Ara Ado, ara Ewi, ara Igbajo, ara Iresi, ara Ikole, ara Igeti, ara oke Itase, Native of Ado, native of Ewi, native of Igbajo, native of Iresi, native of Ikole, native of Igeti, native of Itase hill,

Ara iwonran ibi ojumo ti nmo waiye, akoko Olokun, oro ajo epo ma pon, Native of the East, generator of the sea, stainless mystic,

Olago lagi okunrin ti nmu ara ogidan le, o ba iku ja gba omo e sile, Most powerful who bestows youthful vitality, he who rescues children from the wrath of death,

Odudu ti ndu ori emere, o tun ori ti ko sunwon se, The Great Savior who saves youth, he reclaims the lost ones,

Òrúnmìlà ajiki, Òrúnmìlà ajike, Òrúnmìlà aji fi oro rere lo. Ase. Spirit of Destiny, worthy of morning supplications, Spirit of Destiny, worthy of morning praise, Spirit of Destiny, worthy of prayers for the good things in life. May it be so.

ORÍKÌ ÒRÚNMÌLÀ 3 (Praising the Spirit of Destiny) Òrúnmìlà, Bara Agboniregun, Spirit of Destiny, the word and rebounding force,

Adese omilese a - mo - ku - Ikuforiji Olijeni Oba - Olofa – Asunlola nini - omo - Oloni Olubesan, We call you by your names of power.

Erintunde Edu Ab'ikujigbo alajogun igbo - Oba - igede para petu opitan -elufe, amoranmowe da ara re Òrúnmìlà. Iwo li o ko oyinbo l'ona odudupasa. Power is reborn to defend against the powers of death and destruction, The power of  Transformation is with the Spirit of Destiny, There are no strangers on the road of Mystery.

A ki igb'ogun l'ajule Orun da ara Òrúnmìlà. A ki if'agba Merindinlogun sile k'a sina. We praise the medicine of the Forest that comes from the Invisible Realm of the Immortals through the Spirit of Destiny. We praise the sixteen sacred principles of the Creator.

Ma ja, ma ro Elerin Ipin ibikeji Edumare. F'onahan 'ni Òrúnmìlà. I call on the Witness to Creation, second to the Creator. My road to salvation is the Spirit of  Destiny.

Iburu, Iboye, Ibose. Ase. Take my burden from the earth and offer it to Heaven. May it be so.

ORÍKÌ ÒRÚNMÌLÀ 4 (Praising the Spirit of Destiny) Alápànkoko, awo mà ju awo lo.  Alapankoko, one diviner is more powerful than another.

Awo lé gbáwo mi toritori. One diviner can swallow another completely.

Odíderé fò ó gori irókò, The parrot flies to the top of the iroko tree,

O fi ohùn jo agogo,  And its voice is like an iron gong,

Ló se Ifá fún Ifákóredé. Divining for Ifakorede,

Arèmo Olódùnmarè, omo até - eni tán kó tó fi ori se agbeji ara, The son first of the Creator, who protects his body with his large head.

O ni e bá mi so fún Alára; e pé mo rire. He said; Please inform Alara I have met with good fortune.

O ni e bá mi so fún Ajerò e pé mo rire. Inform Ajero; tell him I have met with good fortune.

O ni e bá mi so fún Owáràn - gún àga; epé mo rire. Inform Owanrangun owner of the royal chair; say I have met with good fortune.

Ire to sonu, ire de. Ire to sonu, ire de. Ire to sonu, ire de. The lost fortune is back again. The lost fortune is back again. The lost fortune is back again.

Bi iré bá wole, e jé ki a na suúru si. If good fortune enters the house, let us be calm in handling it.

Bi inú bá le lále jù, ire ó wogbo. If we are quick tempered or impatient, good fortune will enter the jungle.

Agbo yaya! Àárin omom ni ma sùn. The joyful! The crowd! I shall die in the midst of a crowd of children.

Mo gbó pòrò làléde; omo weere wá bá mi hesàn. I heard the dropping of star apples, children come round and pick up apples for me.

Ológbò - ji - gòlò awo! Awo! Lile awo. The sneaking cat society. The powerful society.

Olómi àjípon yaya ni Igódó. Owner of Igodo spring water people wake up early to fetch.

Awo ló se oká, awo ló se erè. It is the diviners who make the cobra powerless, it is the diviners who make the boa powerless.

Awo ló se ekùn lajin. Awo náà reé, awo, awo. Lile awo. Ase. It is the diviners who made the tiger powerless in the dead of night. It is the diviners, the dangerous diviners. May it be so.

ORÍKÌ ÒRÚNMÌLÀ 5 (Praising the Spirit of Destiny) Òrun ló mo eni ti yíó là. A - seayé - seòrun. Only Heaven know who will be saved.

Dúndúnké, Eléèrí ipin, ajé - ju - ògun. The robust, virile one. One who is the witness to all destiny, one who is more powerful than medicine.

Òrúnmìlà! Ifá Olokun, asorandayo, Olóòr´ré - àikú, jè - joògùn. Orunmila, Ifá, the owner of the sea, who turns misfortune into joy. One who saves people from death, on more effective than medicine.

Iwo laláwòyè o; Bá mi wo omo tèmi yé o. Òrúnmìlà Agbonnìregùn! It is you who can give life to people; Give life to my own children. Spirit of Destiny! 

Njínjí la kífá. Kùtùkùtù la ki Òrisà. Òsán gangan la ki Elégbára. It is in the early morning we worship Ifa. It is in the early morning we worship Orisa. It is in the afternoon that we worship the Divine Messenger.

Mo ji mo ki Ogidi o, Ogidi o ma jíre. Olegbe, Ifá omi à sàn o. I wake up and worship Ogidi. Ogidi good morning.

Arútú regbò, Egbá Irèsì, awo Oro. Ajé, wolé mí, olà, jókòó tì mío. One who boils with rage on his way to Egba bush, the powerful Oro society. Wealth, enter my  house; honor sit down with me.

Ki lo nje l'Ótù Ifè o? Eran ògèdè ni Ifá nje l'Ótù Ifé o. Eran ògèdè. What does Ifá eat in Ife? Ifa eats bananas in Ife. Bananas.

Òrúnmìlà Àgbonnìrègún, eléèrí ìpín, Ají - pa - ojó - ikú - dà. Spirit of Destiny, the witness of human destiny, One who wakes up and changes the death date of others.

Obírítí, ète kò tán òràn. Òrúnmìlà pèlé o, olóore àjí - kí.

The orbit, intention does not settle any matter. Spirit of Destiny, I hail you, the kindhearted one who is worshipped every morning.

Asolásá tíí já okùn ikú. Egboro ni ide, afínjú olójà tíi wo èwù nini. S pirit of destiny who breaks the fetters of death. Owner of brass ornaments, the royal one who is neat and wears gorgeous cloths.

Egboro ní ide, afinjú olójà tíí wo èwù nini. Olóore àjí - kí, so lójò, eni lérò. Owner of brass ornaments, the royal one who wears gorgeous cloths. The kind one who bears fruit in the rainy season, thoughtful one.

Èlà pèlé o. Èlà jí. Èlà wo? Èlà wo nì mbè? Èlà omo Oyigi. Spirit of Purity, I call you. Spirit of Purity am I praying? Spirit of Purity, son of the Stone.

Òrúnmìlà Agbo, ótó géé kí o wáá gbé mí. Bóodélé bá mi ki bábá; Bóodéle bá mi kí yèyè. Spirit of Destiny bless me. When you get home, commend me to father; when you get home commend me to mother.

Bóodélé bá mi ki Olókun àjetì ayé. Bà mí kí Òsàràrà omi alè Ifè. Commend me to the Spirit of the Ocean who lives in abundance. Commend me to Sarara, the river of Ife.

Bóodélé bá mí kí Ogbùrùgbùdù, omi ilé Ijero, omi Atan. Commend me to Ogburugbudu, the river of Ijero and the river of Atan.

Akókonìjìkó ni wón fíí gbé, kí o mówó ìwàrà mi kò mí. The whirlwind was used in carrying away Ife in the old days.

Òrúnmìlà o wáá tó géé, kí o mówó ìwàrà mí kò mí. Spirit of Destiny it is time to bring me abundance.

Ireè mí gbogbo ni wàrà ni wàrà. Ase. Bring me all forms of good fortune quickly. May it be so.

ORÍKÌ ÒRÚNMÌLÀ 6 (Praising the Spirit of Destiny, Ile Fatunmise) Ifá o gbo o, asaye sorun ibini optian Ile - If è, omo eni re, omo eni re, omo sakiti agbon. Ewi nle ado, eesa ni deta, erinmi l owo, omo Bolajoko okinkin tii merin fon. Mo ki o niki awusi, mo ko o miki awuse, mo ki o ni iworan ola. Ibi oju mo tii mo wa. Ifá koo ji're l'oni o. Eke o tan'ran. Inana apere masun. Eni t 'owaye aiku arawo ajisorun. Òrúnmìlà mi amo imotan, akomotan ko se. Aba mo tan iba se, agiri ilé ogbon abolowu diwere maran. Oluwa mi ato bajaye. Atobajaye majaya lolo. Aya lolo osunwon lote or abiku jigbo. Odid ti di ori ememere. Otun ori eniti 'osunwon se. Elesi oyan ojogiri lu gbedu. Omo alaye gbedegbede bi enila'yin. Ase.

KIKI ÒRÚNMÌLÀ (Chanting in Praise of the Spirit of Destiny) Latooro! Ribiwunre, Omo Oore Otunmoba, Oyo tere gb'arasan'le ma f'ara pa, Oruko ti aipe omo Oluweri j 'aro, Opitan Elufe, Oba tipetipe tibawon gbe Ode Iranje de'le o ki won niki Awiire, kiokiwon n'Idere Awuse kiokiwon nife nibi oju ti nmo w'aye; Keke - eye okun, Amoran Abamo, kiagbaa lesin, parapara li air'etu, Gbiyangbiyan li air'agbonrin, afinju eye kiite 'pa, Okunrun eye kiiko'nde, Orúnmìlà! K'ara mi o da, k'ara mi o ya, eekanna owo kiik'ehin s'owo, eekanna ese kiik'ehin s'ese Òrúnmìlà! K'ara mi o da, k'ara mi o da, k'ara mi o ya, eekanna owo kiki'ehin si mi, bi erin baji, erin se ki Olu - igbo, O to gbonngbongbonngbon bi efon baji, efon a ki Olu - odan, Owo re to gbonngbongbonngbon bi agbanrere baji a f'owo lu owo kekekee kiotoo ki Olofin, Òrúnmìlà mo ji nki O o, parapara li air'etu, gbiyangbiyan li air'agbonrin. Beeni ki awon omo araye maa ri mi lojoojumo. Ase.