One of the fundamental consecrations of every believer of the Osha is the Hand of Orula, here we tell you his steps (without revealing secrets) so you know what it is
The Owo Ifá Kan or “Hand of Ifá” that man receives, means for him his first step in the path of Ifá, this means that if Orula determines it in his Itá and there is no impediment the initiate can later make Ifá and become Babaláwo. If, on the other hand, the person who receives does not have the Ifa path, his Itá de Owo Ifá Kan will become for him the maximum orientation on the best way to proceed and act in the face of life and its adversities, an orientation that will be strengthened if it later arrives to crown his Guardian Angel.
In the case of the woman (Ikofá) it is said that it is her marriage with Orula, and it is the maximum consecration in Ifá that she can reach. The woman thus consecrated becomes Apeterví de Orula, and may from that moment participate in some activities within the ceremonies of Ikofá and Awofakan, celebrated by her godfather or Oyugbona (second godfather).
To carry out the ceremony of Ikofá and Owo Ifá Kan it is necessary the participation of at least four Babaláwos (depending on the number of people to be consecrated). The ceremonial is held for three days, however, the sponsor must carry out a series of activities and works during the days prior to delivery.
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The ceremonial begins with the arrival of the participating Babaláwos, who will be responsible for preparing all the necessary details.
That day an herb bath (homero) is prepared, which must be used that day and the next two by those who are consecrating. The deceased relatives and ancestors are also informed about the act that must be carried out in order to obtain their approval.
The most important part of the ceremony is the birth of the deities, for which the sacrifice of animals is necessary.
Prior to the birth of the saints, there is another series of acts that are specific to the Babaláwos within the consecration room and that constitute a fundamental part of the secret ritual of initiation.
At the end of this day, people return to their home and take their first bath with the man.
There is no specific religious activity, therefore, it is a day of rest, however, it is a day of great influence since Orula was born the day before, and is observing “for the first time” his children who must Take into account aspects such as: not visiting hospitals or the sick, not attending wakes, not having alcoholic beverages, not having sex, not inciting or participating in fights or quarrels and avoiding as much as possible everything that alters the character in a negative way. In short, it is a day of spiritual reflection and recollection.
It is the day of the Itá or registration with Orula. It is when the sign of each person is marked and the Guardian Angel is determined of those who still do not know it.
The ceremonial begins early in the morning to give new knowledge to the deceased about the ritual that will be performed. Then Olorun (the sun) is introduced to Nangareo, a drink based on corn, brandy, milk and honey, among other ingredients, to ask for the blessing of all our elders of religion and blood, as well as the blessing of all the saints and very especially from Olorun.
The session continues with breakfast, an appropriate space for the exchange of ideas and to know even more those who from that moment on become “brothers of religion”. Concluded the same, it proceeds to give knowledge both to the Warriors (Eshu, Ogun, Oshosi and Ozuns) and Orula that will start the Itá, and during which only one person enters at a time in order of religious majority or age.
At the end of each individual Itá or during the same, it proceeds to the cleaning (Apayerú) on the board of Ifá.
After the day of Itá, the Babaláwos meet to make the formal surrender of the saints and the Aleyos are asked to choose their Oyugbona (second godfather) then they go to the dinner to finish the ceremony.
To attend Orula and Los Guerreros
Eshu, Ogun and Oshosi are placed on the floor preferably at the entrance of the house, near or behind the door. They are served on Monday by lighting a white candle for everyone. Spirits are sprinkled on them and eventually they are spread with corojo butter. In front of the Warriors you should not kneel. Make your prayers stand up.
Eshu can be placed all kinds of fruits and foods, as well as sweets, candy and everything that eats the mouth.
Ogun and Oshosi can be placed sideburns, plums, meat and fish, among other offerings that are determined in the consultation. They should never miss the brandy.
In the case of Osun, this saint can live with the Warriors at the door and another time next to Orumila, since it is said that Osun is the staff of Orula, but his birth was on the floor together with Eshu, Ogun and Oshosi. Osun is smeared with cocoa butter and sprayed with husk.
You have to remember that if Osun falls down for some reason he should immediately call the sponsor to arrange a consultation at the foot of Orula and determine what warning he wants to give to you. In those cases, you must take your Osun to the godfather’s house (or else the sponsor will go to your home).
To attend Orula
You need a mat, two white candles, honey, corojo butter and a white plate, this attention is made on Thursday, for this, the person must be clean without having sex that day. It is advisable to be dressed in white to serve him and women with a skirt or dress.
The mat is placed on the floor and there sits with Orumila in front, on the mat. Remember not to step on it with shoes because for the religious the mat is also the bed, the table to eat and the place of prayer (that’s why you should not step on shoes). With Orumila on the mat, her soup is uncovered, the candles are lit (one on each side of the mat) telling her the following:
Orumila, here I am, his son so-and-so (it also names the sign of Ikofá or Awofaka and what is his Alaleyó or Guardian Angel), giving him Moforibale (tribute, tribute) on this day and thanking him for everything Good that you make me arrive as well as for giving me their advice and orientations to be able to develop myself with greater evolution in my spiritual and material life.
You put a little corojo butter in both hands, you take Orula out of his tureen to start rubbing with both hands gently near the mouth and he speaks to Orumila, either to thank him as to tell him his worries, aspirations or situations that afflict you.
At that time nothing is offered in exchange for any favor or solution that it may bring. You are simply told about the problems or situations that concern you or wish to resolve them. If you are going to ask for something, ask for guidance and wisdom to solve situations that arise in life, health and development
After rubbing the ikines, put your hands together and pass them three times over the head from the front and back, asking Orumila to free him from all osogbo (negative influences) and clean his ways. Then he puts it back in his soperita and covers it up.
Remember that if for some reason you drop an ikin, you must pick it up with your mouth and place it inside the tureen. This is to realize that it was not intentional, that he did not want to throw it away.
Greeting to Orula
Òrúnmìlà iboru Òrúnmìlà iboya Òrúnmìlà ibochiche.
Then he kneels giving a kiss to the mat and wakes up to wait until the candles are completely consumed, to return Orumila to his usual place in the house. In this way the attention ends.