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See also  Appendix D – The 256 Odu

Chapter 7 – Esu is the Power of Communication and Reciprocity

chapter-7-–-esu-is-the-power-of-communication-and-reciprocity

Photography: Will Coleman Ph.D.

This is a representation of Esu, the divine messenger and power of communication and reciprocity.  My very personal orisha and guardian through this incarnation.

ESU IS THE POWER OF COMMUNICATION AND RECIPROCITY

Esu is not a trickster.  This is a foolish appellation about the most enduring and ubiquitous spiritual forces our African ancestors conceptualized.  We “trick” ourselves when we think and act as though something is given for nothing; that we can reap without sowing.  Correctly understood, Esu is the principle and praxis of investment and reciprocity.  Esu is the power of effective, multidimensional communication.

Photography: Will Coleman Ph.D.

Esu is not a “trickster.”. We trick ourself when we fail to realized that every crop is the result of sowing and cultivating good seeds.  Give Esu what is due first and your path with be strengthened with potent ashe.

***

PRAYER

Photography: Will Coleman Ph.D.

ORIKI ESU

Oriki Esu are invocations used to call the Spirit of the Divine Messenger. This is the Spirit who is usually invoked first in a ritual context. The function of the Divine Messenger is to translate the language of Nature into the language of humans and the language of humans into the language of Nature. The process is the foundation for communication with the Spirit. There are hundreds of different Esu.

ÈSÙ (The Divine Messenger) 

Èsù, Èsù Òdàra, Èsù lanlu origioko. Okunrin orí ita, ajo langa langa lalu. 

Divine Messenger, Divine Messenger of Transformation, Divine Messenger speak with power. Man of the crossroads, dance to the drum.

A rin lanja lanja lalu. Ode ibi ja de mole. Ija ni otaru ba d’ele ife. 

Tickle the toe of the Drum. Move beyond strife. Strife is contrary to the Spirits of the Invisible Realm.

To fi de omo won. Oro Èsù to to to akoni, Ao fi ida re lale. 

Unite the unsteady feet of weaning children. The word of the Divine Messenger is always respected. We shall use your sword to touch the earth.

Èsù ma se mi o. Èsù ma se mi o. Èsù ma se mi o. 

Divine Messenger do not confuse me. Divine Messenger do not confuse me. Divine Messenger do not confuse me.

Omo elomiran ni ko lo se. Pa ado asubi da. No ado asure si wa. 

See also  Where to Consult Ifa Oracle Babalawo in America / Ifa Orisha Divination with Ifa Babalawo

Let someone else be confused. Turn my suffering around. Give me the blessing of the calabash.

Ase. 

May it be so.

___________________________________________________________________________________________

ORIKI ESU OPIN

(Praising the Divine Messenger of Boundaries)

Ajibike owuru ja s’ogun, isele, afaja b’Orun be enia eleti gbofo, gb’aroye.

One who is saluted first, fighter who heals better than medicine. A phenomenon carries the dog upon his shoulder like a baby. One who has perforated ears to hearken all petitions.

A bi etii luy ka bi ajere. O soro l’ano, o see loni Sango o gbodo pe t’Esu o si si.

He spoke yesterday. It comes to pass today; the Spirit of Lightning dares not deny the existence of the Divine Messenger.

Oya o gbodo pe t”Esu o si si. Omolu o gbodo pe t’Esu o si si.

The Spirit of Wind dares not deny the existence of the Divine Messenger. The Spirit of Infectious Disease dares not deny the existence of the Divine Messenger

Osun o gbodo pe t’Esu o si si. Ifa o gbodo pe t”Esu o si si. Esu Opin,

The Spirit of the River dares not deny the existence of the Divine Messenger. Ifa dares not deny the existence of the Divine Messenger, Divine Messenger of Boundaries,

Gboongbo ki gbongbo. Ajiboke owuru ja s’ogun Esu ma se mi o.

Root of all roots. Cherished one, the fighter heals better than medicine. Divine Messenger do not harm me.

Ajibike ma se mi o. Esu ma se mi o. Mo Rubo Esu Opin o.

Cherished one do not harm me. Divine Messenger do not harm me. I make offerings to the Divine Messenger of Boundaries.

Ase.

May it be so.

___________________________________________________________________________________

ORIKI ESU ISERI

(Praising the Divine Messenger of the Morning Dew)

Esu Iseri ganga to lojo oni. Mo fiku mi ro sorun re. Aye le o.

The Divine Messenger of the Morning Dew who owns this day. I place my life in your care. The world is a difficult place.

Mo fiku mi ro sorun re. Aye le o. Mo fiku mi ro sorun re. Esu Iseri to lojo oni.

I place my life in your care. The world is a difficult place. I place my life in your care. The Divine Messenger of the Morning Dew who owns this day.

See also  Oriki ile ife

Mo fiku mi ro sorun re.

I place my life in your care.

Ase.

May it be so.

_______________________________________________________________________________________

ORIKI ESU JEKI EBO DA

(Praising the Divine Messenger who Sanctions Life Force Offerings)

Oo reran re. Oo reran re. Esu Jeki Ebo Da oo reran re. Oo reran re.

He looks upon the offerings. He looks upon the offerings. The Divine Messenger who Sanctions Life Force Offerings, Looks upon the offerings. He looks upon the offerings.

Oo reran re. Esu Jeki Ebo Da  oo reran re. Esu Jeki Ebo Da oo reran re.

He looks upon the offerings. The Divine Messenger who Sanctions Life Force Offerings looks upon the offerings. The Divine Messenger who Sanctions Life Force Offerings looks upon the offering.

Esu Jeki Ebo Da oo reran re. Esu Jeki Ebo Da gbe eni s ‘ebo loore  o.

The Divine Messenger who Sanctions Life Force Offerings, looks upon the offerings. The Divine Messenger who Sanctions Life Force Offerings gives kindness to those who make offerings.

Aes.

May it be so.

***

HERMENEUTICS/INTERPRETATION – ESU

Photography: Will Coleman Ph.D.

The Divine Messenger

The Ifa Concept of Esu

In Ifa metaphysics, Esu is the Divine Messenger; the Spirit who allows humans to communicate with Spirit.  Esu translates the language of Nature into the language of humans and the language of humans into the language of Nature.  Ifa teaches everything in Nature has Ori or consciousness.  If you have ever gone to the beach feeling depressed and came away feeling better by being in the presence of the ocean, then you can say you engaged in some kind of dialogue or communication with the Spirit of the Ocean.  The transforming factor is this interaction is a Spiritual Force Ifa calls Esu.

The primary energy pattern that incarnates Esu is the Odu Ose’tura.  This in one of the 256 Odu shown under Chapter 9 of this book.  This is the symbolic representation of the energy pattern that incarnates the human ability to communicate with the Forces of Nature.  The Odu is used as a magnet to invoke the power of the Divine Messenger

In Ifa creation myth, the universe emerges from the Eternal Rock of Creation called Oyigiyigi.  In the beginning, this rock separated into the four calabashes of creation.  These four calabashes interacted with one another to form sixteen sacred principles called Odu.  These are the primal forces of creation.  In Ifa, the sacred number seventeen represents the sixteen primal Odu plus Ose’tura, which is the seventeenth Odu of Ifa.  This Odu has the function of calling the Olu Odu (the sixteen primal ones) to copulate, creating the two hundred and forty Omo Odu or “children” of the first sixteen principles.  This suggests that Esu, in addition to being the Divine Messenger, is also the primal seed of creation.  Ose’tura describes the relationship between Esu and humanity.  To be more specific, there are a number of manifestations of Esu and in this verse (Ose’tura) the manifestation is called Esu O’dara, meaning the Divine Messenger divides and spreads or initiates transformation.

See also  Onka Yoruba ( 1 to 100 in Yoruba)

Esu, as the mediator between Spirit and humanity, has a key role in maintaining harmony and balance in the world.   If humans move too far away from the idea of living in alignment with Natural Law (cause and effect), Esu can cause disruption.  For example, diseases that are most common in large cities are frequently the result of poor planning, poor hygiene, over population and greed.  These same factors lead to political disruption and upheaval.  “Bad luck” is described in Ifa as being the result of personal resistance to embracing personal potential.  Ose’tura is saying humanity cannot separate itself from communication with Spirit without suffering the consequences of its arrogance.

Thus, Ifa also describes Esu as the Divine Enforcer in issues of justice.  Therefore, humanity cannot behave in a way that is counter to its essential nature without eventually paying a price.  Also, Esu can create illusions based on arrogance in order to teach humility.  Since we live in an infinite universe, our finite perception of reality may not match the objective circumstances surrounding our experience.  Esu is the force of nature that illuminates awareness of this contradiction.  This awareness brings us the lessons expressed through Esu’s perceived role as “trickster” in the force of Nature that pushes humanity beyond its limited perception in order to broaden its horizon.

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