Register



A password will be e-mailed to you.
Did you know
  • To greet an iyawo, touch your heart with your right hand and say SANTO!
  • During the year of iyaworaje the santeros are called iyawo, never by their name!
  • Santeros spend a year dressed in white (iyaworaje)
  • If you have hand of Orula, when you are in the presence of a Babalawo you should say hello to Orula
  • The Orishas (saints) do not come down in séances
  • The Babalaos never consecrate Eleggua de Ota (Stone)
  • The Orishas (saints) only speak for the snails and the coconut
  • The Babalawos do not impose Osha necklaces! Only the Santeros
  • The Eleggua consecrated by santeros is a STONE! Never Cement
  • There is no spiritual Eleggua! It is a scam
  • Only the babalawos consecrate warriors!
  • If you drink liquor do not use your necklaces. Respect them!

iworos.com is a portal that shares spiritualism, osha and ifa information for believers, initiates, santeros and babalawos - Radio - Downloads - Books

In ancient times it was recommended that the future santero or santera, come to the holy room with the least possible knowledge about religion, but this resulted in hundreds, maybe thousands of people being scammed throughout the Latin American continent, to avoid this I leave you here certain things that you must and can know

Let’s start with the principle of revision that is referred to when it is said that someone is going to be crowned the saint. The coronation ceremony of saint is called Kari Ocha and converts aleyo into santero or santera. The ceremony of coronation of saint is quite large and laborious, in this ceremony the guardian angel of the aleyo crown his head, for them it is called coronation of saint. From that moment, the person becomes one with his guardian angel, this is one of the most important and transcendental decisions that any human being can take and that is why it is advisable to know what is necessary and relevant before giving this great He passed

  • The person who needs Yoko Osha, ie the neophyte or the uninitiated practitioner, must appear at the house of the sponsor 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 put them in front of the Guardian Angel of the godfather or godmother and agree with him the moment when he will “give coco” to the Guardian Angel of the godfather or godmother to know if the Guardian Angel of this one welcomes you
  • 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 appropriate.
  • The godfather or safe godmother knows that all incompetence, negligence, embarrassing, disrespectful acts, offenses and crimes and acts against the individual and society of their godchildren are an embarrassment to the godfather or godmother. All those bad works always, in one way or another, go against the prestige and authority of the godfather or godmother and fall on his religious family. Therefore something as sacred as Osha should not be delivered without first being very cautious and cautious.
  • The godfather or godmother must be careful when the applicant of Yoko Osha is an uninitiated practitioner belonging to another Ilé Osha and must inquire well on the topics of rigor that is customary.
  • Generally, it is more accepted that at the moment of giving coconut to the Guardian Angel of the sponsor or godmother, the one requested by Yoko Osha and several witnesses who attest to the ceremony is present.
  • The neophyte and the uninitiated practitioner must give sufficient evidence to the sponsor that he will be able to comply with the rules of Osha Ifá and his Itá and until he shows no signs of this, the sponsor or godmother should not initiate it.
  • The future godfather or godmother must provide documentation on the rules or rules of Osha Ifá so that the future godchild knows what he is facing and what he must fulfill.
  • The godfather or godmother must answer all the questions they can and clarify the doubts about what the Itá is and its obligation of compliance.
  • The godfather or godmother, after agreement with the uninitiated practitioner, “gives coconut” to his Guardian Angel to determine who will be the Oyugbona. Once determined who will be the Oyugbona, he goes home to this one, he is informed of the situation to have his consent and, if he agrees, he must give coconut to the Guardian Angel of the Oyugbona so that he gives his approval.
  • The godfather or godmother will present his future brothers of religion and in general their future religious family so that they begin to strengthen the necessary bonds of brotherhood and grow the sense of belonging to their religious branch.
  • The future Iyawó must study all the documentation that the godfather or godmother provides and will ask the necessary questions to clarify parts that he does not understand well.
  • The future initiate will be informed if in his biological family there are members, deceased or not, who are or who were linked to Osha Ifá and to which branch they belong or belonged and what levels of consecrations they have or had. This information will be provided to your sponsor or godmother when necessary or when requested.

 

 

  • The religious family that will host the new Iyawo will welcome you and make you see how valuable it will be for him or her to receive Yoko Osha.
  • The godfather or godmother must make the relationship of relatives and deceased acquaintances of the neophyte or the uninitiated practitioner to be invoked in the ceremonies and rites. He must also make the Moyugba of his future godson, with the relation of deceased family members of the latter and with the deceased of the religious genealogy of the family to which he belongs so that they may be invoked at the appropriate times and that it be delivered for your study to be started.
  • The neophyte or the uninitiated practitioner must have performed enough spiritual and investigative masses of his spiritual picture before Yoko Osha.
  • The godfather or godmother must anticipate the ceremonies before Yoko Osha and all those that emanate from the entry register and is the maximum responsible for them.
  • The neophyte or the uninitiated practitioner who is going to Settle Osha must have ten days before the Initiation, his religious and other necessary objects for Yoko Osha in the godfather’s house and check well with him that nothing is missing. As well as the necessary coordination for transportation to and from the river, and from the ilé to the plaza and the return. Nothing should be improvised.
  • The neophyte or the uninitiated practitioner, three days before Yoko Osha, must abstain from drinking alcoholic beverages or narcotics, must not stay up late, must not encourage or participate in scandalous or violent situations or have them in their thoughts; he must be in sexual abstinence and must take erotic thoughts out of his mind.
  • The money used in an initiation or consecration should not come from theft, robbery, embezzlement, fraud, sale of narcotics or other crimes that affect the community or the individual. That money is cursed by the misfortunes of others and in the end it will only bring tragedy to the initiate and his godfather.
  • The “right” to begin in Osha Ifá must be the product of personal sacrifice that the neophyte or the uninitiated practitioner has made to achieve this goal. The person can accept contributions from their relatives or their future sponsors.
  • The godfather or godmother is the maximum responsible for the registration and the Ebbó de Entrada, in which he must be present.
  • The godfather or godmother must know that if the sponsor of “Mano de Ifá” of the godson does not have Yoko Osha, he only has the right to carry out the Registration, the Ebbó de Entrada and the Matanza. The appropriate day presents the scissors and the knife and prays the corresponding odun, after which it leaves Osha’s Igbodun.
  • It would be appropriate to take into account the menstrual cycle of the Iyawó to carry out the initiation, since no participating woman should be menstruating. However, if the Iyawó begins to menstruate, the initiation continues.
  • The future initiate Iyawó is obliged to understand well and know that initiation has an extraordinary importance since it means being born again to another way of life, where he acquires a new perspective of reality due to the new knowledge and abilities that will go acquiring as a result of its close connection with the oracular system, with the Angel of its Guardian and with the different consecrations, ceremonies and rituals that it faces and will face. The Iyawó stage is a time of purification, sacrifice and strengthening for which these rules are an instrument of invaluable value.

 Ire Oke omo Obatala ::.. Jesús Verde 

 


Tags:

About The Author

Babalosha - Autor

Founder and Director - Geek, WebMaster & omo Obatala

Leave a Reply

Your email address will not be published.

This site uses Akismet to reduce spam. Learn how your comment data is processed.