Photography: Will Coleman Ph.D. – This is a representation of Orunmila, the spirit of destiny, prophet and priest of Ifa.
ORUNMILA, THE SPIRIT OF DESTINY: THE PROPHET AND PRIEST OF IFA
Who was present when Olodumare conceived and effected the processes of creation? Who was the witness to the mechanizations of the universe? Who knows what to know of how to get things done wisely? Orunmila. Oriki about Orunmila.
Esu, the Divine Messenger
Ogun, the Path Opener and Cultivator
Obatala, the King of the White Cloth
Olokun, the Unlimited Ocean
Oshun, the Honey of Life
Oya, the Wind and Storm
Shango, the Thunder and Lightening
Yemonja, the River of Life
Osanyin, the Medicinal Alchemist
Osoosi, the Master of Intuitive Detection
Ibeji, the Twins of Manifestation
Photography: Will Coleman Ph.D.
***
PRAYER
Photography: Will Coleman Ph.D. – Awo Ifa (divination bowl).
ORIKI ORUNMILA
Oriki Orunmila are invocations used in Ifa ritual to praise the historical prophet who founded Ifa religion.
Òrúnmìlà, Bara Agboniregun,
Spirit of Destiny, the word and rebounding force,
adese omilese a — mo — ku — Ikuforiji Olijeni Oba — Olofa -Asunlolanini — 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.
Weall on the Witness to Creation, second to the Creator. My road to salvation is the Spirit of Destiny.
_________________________________________________________________________________________________
ORIKI ESU IJELU
(Praising the Divine Messenger of the Drum)
Esu Ijelu, Esu Ijelu, Esu Ijelu o gbe yin o. Elegbeje ado. Esu Ijelu, Esu Ijelu,
The Divine Messenger of the Drum, The Divine Messenger of the Drum. May the Divine Messenger of the Drum protects you. Owner of a thousand gourds, the Divine Messenger of the Drum, the Divine Messenger of the Drum.
Esu Ijelu o gbe yin o. Elegbeje ado, Esu Ijelu, Laptopa Esu Ijelu kenke,
May the Divine Messenger of the Drum protect you. You are the owner of a thousand gourds. The Divine Messenger of the Drum,Novel one, the Divine Messenger of the Drum, do not confront me,
Latopa Esu Ijelu Kenke, Latopa Esu Ijelu kenke, Las eni dako Onilu o,
Novel one, the Divine Messenger of the Drum, do not confront me. Novel one, The Divine Messenger of the drum, do not confront me. The one who circumcised the Drummer,
Esu Ijelu dako Onilu o.
The Divine Messenger of the Drum circumcised the Drummer.
Ase.
May it be so.
__________________________________________________________________________________________________
ORIKI OGUN
(Praising the Spirit of Iron)
Ba san ba pon ao lana to. Bi obi ba pon ao lana to. B’orogbo ba pon ao lana to.
Cut down the obstacles on the road. When the cola nut is ripe it opens the road. When the bitter cola is bitter it opens the road.
B’yay ba pon ao lana to. B’eyin ba pon ao lana to. Da fun Ogun awo.
When the fruit is ripe it opens the road. When the palm fruit is ripe it opens the road. The Spirit of Iron gives you his secret.
Ni jo ti ma lana lati ode. Orun wa si is salu aiye. Fun ire eda.
Dancing outside opens the road. Heaven comes to earth. For the benefit of all people.
Ase.
May it be so.
_____________________________________________________________________________________
ORIKI OBATALA
(Praising the Chief of the White Cloth)
Obanla o rin n’eru ojikutu s’eru
Chief of the White Cloth never fears the coming of Death.
Oba n’ile Ifon alabalase oba patapata n’ile iranje
Father of Heaven forever rule for all generations
O yo kelekele o ta mi l’ore. O gba a giri l’owo osika
He disolves the burdens of my friends. Give me the power to manifest abundance.
O fi l’emi asoto l’owo. Oba igbo oluwaiye re e o kee bi owu la
Expose the Mystery of Abundance. Father of the sacred grove, owner of all blessings increase my wisdom.
O yi aala. Osun l’aala o fi koko aala rumo. Oba igbo.
I become like the white Cloth. Protector of White Cloth I salute you. You are the Father of the sacred grove.
Ase.
May it be so.
___________________________________________________________________________________
ORIKI OLOKUN
(Praising the Spirit of the Ocean)
Malokun bu owo wa, jimi tete nuwa o. Oba omi ju Oba oke.
Spirit of the Ocean, please give me abundance so that I may become wealthy quickly. The Spirit of the Ocean is greater than the chief of the land.
Malokun ni mo ba da jimi tete nuwa o. Oba omi ju Oba oke.
It is the Spirit of the Ocean that I turn to for abundance. The Spirit of the Ocean is greater than the chief of the land.
Ase.
May it be so.
_____________________________________________________________________________________
ORIKI OSHUN
(Praising the Spirit of the River)
Iba Osun sekese, Latojuku awede we mo. Iba Osun Olodi, Latojuku awede w e mo. Iba Osun ibu kole, Latojuku awede we mo.
Praise to the Spirit of Mystery, Spirit who cleans me inside out. Praise to the Spirit of the River, Spirit who cleans me inside out. Praise to the Spirit of Seduction, Spirit who cleans me inside out.
Yeye kari, Yeye’jo, Yeye opo, O san rere o. Mbe mbe ma yeye, mbe mbe l’oro.
Mother of the mirror, Mother of Dance, Mother of abundance, we sing your praises. Exist, exist always mother, exist always in our tradition.
Ase.
May it be so.
_________________________________________________________________________________________
ORIKI OYA
(Praising the Spirit of the Wind)
Ajalaiye, Ajal orun, fun mi ire. Iba Yansan.
The winds of Earth and Heaven bring me good fortune. Praise to the mother of nine.
Ajalaiye, Aja lorun, fun mi alafia. Iba Oya.
The winds of Earth and Heaven bring me good health. Praise to the Spirit of the Wind.
Ajalaiye, Ajal orun winiwini. Mbe mbe ma Yansan.
The Winds of Earth and Heaven are wondrous. May there always be a Mother of Nine.
Ase.
May it be so.
___________________________________________________________________________________
ORIKI SANGO
(Praising the Spirit of Lightning)
Je ko ye mi Sango baalee Kosoo. Aremu baale Agorandum.
May I be pleased Spirit of Lightning. Aremu chief helper.
O o gborann mi dun dakun mo ya mi. Aremu njo o buru igba nii gbope
Please defend me, do not reject me. Aremu at difficult times the climbing rope encircles the palm tree.
Aranmonlogunabamolo Kakombari Aroorajaoogun.
He sends his servants toi war, he goes with them. Kakombari who has enough money toi buy ingredients to prepare charms.
O too bora njo kan an ponju. Eye o ku ojumo
He is enough defender on a bad day. He is as fast as a flying bird, good morning.
O si ku ojumo Sango okolaya mi Orun.
Good morning Spirit of Lightning, my husband in Heaven.
Ase.
May it be so.
_________________________________________________________________________________
ORIKI YEMOJA
(Praising the Spirit of the Mother of Fishes)
Agbe ni igbe’re ki Yemoja Ibikeji odo. Aluko ni igbe’re k’lose, ibikeji odo.
It is the bird that takes good fortune to the Spirit of the Mother of Fishes, The Goddess of the Sea.
Ogbo odidere i igbe’re k’oniwo. Omo at’Orun gbe’gba aje ka’ri w’aiye.
It is the parrot that takes good fortune to the chief of Iwo. It is children who bring good fortune from Heaven to Earth.
Olugbe-rere ko, Olugbe-rere ko, Olugbe-rere ko. Gbe rere ko ni olu-gbe-rere.
The Great One who gives good things, the Great One who gives good things, the Great One who gives good things. Give me good things from the Great One who gives good things.
Ase.
May it be so.
__________________________________________________________________________________________
ORIKI OSANYIN
(Praising the Spirit of Herbal Medicine)
Atoobajaye o Afonja Eweeelere oo. Eweeee. Eweeelere oo.
The adequate protector. Afonja there is value in the knowledge of herbs. Herbs. There is value in the knowledge of herbs.
Ewe ni nse o bayi bi. Oko laya mi Orun. Eweeee. Eweeelere oo.
It is the knowledge of herbs that makes you behave like this. You are my husband in Heaven Herbs. There is value in the knowledge of herbs.
Saeerejobi ewe tii somo ori igi. Ipin bawonyi n somo agbijale.
Seerejobi leaves belong to the top of trees no matter how tall. Poisonous insects defend Mother Earth.
Eweeee. Eweeelere oo.
Herbs. there is value in the knowledge of herbs.
Ase.
May it be so.
__________________________________________________________________________________
ORIKI OSSOSI OBINRIN
(Praising the Female Spirit of the Tracker)
Osolikere, Asa la ko gbo ogun, Odide mataode. Odide gan fi di ja. Ase.
Magician of the forest, the hawk that collects the medicine, Spotted parrot, parrot of twenty spots, parrot who guides me beyond fear. May it be so.
Ode ata matase agbani nijo to buru, Oni idide gan fi di ja, a juba. Ase.
Hunter who never misses, Wise Spirit who offers may blessings, Owner of the parrot that guides me to overcome fear, I salute you. May it be so.
_____________________________________________________________________________________
ORIKI IBEJI
(Praising the Spirit of Twins)
B’eji b’eji’la, o be ekun Iya re. Ase.
Give birth to twins and be rich, twins console their weeping mothers. May it be so.
B’eji b’eji’re. B’eji b’eji’la. B’eji b’eji’wo. Iba omo ire. Ase.
Giving birth to twins brings good fortune. Giving birth to twins brings abundance. Giving birth to twins brings money. Praise to the children of good things. May it be so.
________________________________________________________________________________________
***
HERMENEUTICS/INTERPRETATION – ORUNMILA
Photography: Will Coleman Ph.D.
Orunmila, the Prophet (“Messenger”) of Olodumare/Olorun and exemplar of the sacred tradition.
Orunmila: The Spirit of Destiny
Ela/Orunmila/Ifa
Orunmila could be interpreted as “Orun” (the spiritual realm ) + “mila” knows who will be save or healed”. As such, Orunmila is the multidimensional spirit of destiny. Furthermore, Orunmila is the name of the “Prophet” or messenger of the spiritual tradition of Ifa. There are several perspectives from which Orunmila can be understood: 1) as a pre-incarnated spirit who is “second to Olodumare;” 2) as a human who has incarnated several times in order to teach humanity the mysteries of creation and how cause and effect operate; and 3) as the presence of the Ifa tradition itself in its theology and practices.
First, Orunmila is analogous to “Wisdom (Chokmah)” in chapter 8 of the Book of Proverbs in the Hebrew Tanak and Christian Bible. In other words, as Ela, Orunmila was present when Olodumare or Olorun brought creation into existence. Thus, the mystery of exactly how this came to be is retained with Olodumare, but Ela/Orunmilia was present as a “witness” to this process and therefore perceives and retains those mysteries within consciousness. Consequently, Ela /Orunmila knows how to remedy challenges that might arise within the lives of creatures, including humans, during their own journey in life. Also, this means that Ela/Orunmila knows which types of ebos/offerings are essential for retaining and/or restoring balance within situations where such is needed.
Second, Orunmila is the “Prophet” or messenger of Olodumare and the spiritual tradition of Ifa/Isese. LIke Moses of Judaism, Jeshua of Christianity and Mohammed of Islam, he has been a human to bring enlightenment or illumination to the rest of humanity. Orunmila is more unique, according to tradition, in that he has incarnated several times for this purpose. As a prophet, he is the revealer of the mysteries of the sacred 256 Odus of parables, proverbs and prescriptions accounted in them. (See chapter 9 of this text for more information on the 256 Odus.) He is often portrayed as a protagonist in these narratives who is the exemplar of what “iwa pele” (good character) looks like by properly consulting the oracle of the Odus and following their wisdom guidelines and recommendations. Therefore, he is the premiere model of how to follow the theology and practices of Ifa/Isese.
And third, Orunmila is often associated as synonymous with Ifa itself. Babalawos and Iyalawos/Iyanifas are especially trained and initiated in the above mentioned mysteries, teachings and rituals. In fact, the “awo” suffix in Babalawo and Iyalawo signifies that they are a “father” or “mother” of the “mysteries” of this sacred gnosis. They are considered to be like descendants of the Prophet Orunmila himself. Accordingly, they are “priests” and “priestesses” of the teachings and rituals contained within the 256 Odus and auxiliary corpus of knowledge.
In sum, just as Ifa is multidimensional and complex, so too is the nature, character and function of its Prophet: Ela/Orunmila/Ifa.