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Awo Falokun Fatunmbi - Ifa y El Espiritu Del Rayo B
Awo Falokun Fatunmbi - Ifa y El Espiritu Del Rayo B
INTRODUCCION
I. ALO IRITAN SHANGO - Cuentos populares del Espíritu del Rayo
A. SHANGO OBA KO SO – El Espíritu del Rayo, El Rey no ha
Muerto
B. OKUNRIN FIFO IJEBU - El Hombre Loco de ljebu
C. SHANGO BABAPIDÁN- El Espíritu del Rayo El Padre de la Magia
I
ALO IRITAN SHANGO
Cuentos Populares Del Espíritu Del Rayo
Íbá se Oluoyo
Respeto al Chief de Oyo
Ase
Que así sea
C. ADIMU SHANGO – Ofrendas al Espíritu del Rayo
1. Ron
2. Cigarros
3. Manzanas
4. Hoja de Tabaco
OFO’SE SHANGO
Aiya ki'odo
El mortero no conoce el miedo
Aiya ki ki if'olo
La moledora no conoce el miedo
Shango ba mi o
Espíritu de Rayo, sálvame
K'aiya mi ma ja mo
Que no experimente más miedo
K'eru ma ba memo o
Que nunca conozca el miedo
A juba o
Doy gracias
Ase
Que así sea
ORIKI SHANGO
Kawo Kaiyesilfe
Salve al Chief
Etala mo juba gadagba mo juba
Te saludo tres veces
Shango pele o
Espíritu del Rayo, te saludo
Shango pele o
Espíritu del Rayo, te saludo
Shango pele o
Espíritu del Rayo, te saludo
Baba aladufe
Padre que es amado por todos
Shango pele o
Espíritu del Rayo, te saludo
Shango pele o
Espíritu del Rayo, te saludo
Shango pele o
Espíritu del Relámpago, te saludo
Ni igba meta
Te llamo tres veces
Shango nuaa jeke awon o'iku
El Espíritu del Rayo nos protege de la enfermedad y la muerte
Maja kiki wa Orun
Alabado sea el poder del Cielo
A dupe
Te doy las gracias
Ase
Que así sea
VI
ORIN SHANGO
Canciones para el Espíritu del Rayo
1.
LLAMADA: KAWO E KAWO E KAWO E KABIESILEO
(¡Salve, salve, salve al Jefe!)
RESPUESTA: Se repite
2.
RESPUESTA: Se repite
l. ALQ IRINTAN SHANGO - Folktales of the Spirit of Lightning 4 Shango is the name of a Spiritual Force associated with the
power of lightning in the West African religious tradition called
A. SHANGO OBA KO SO - The Spirit of Lightning, the
"lfá". The word Shango is the name of a historical figure who
Chief is not Dead
B. OKUNRIN FIFO JJEBU- The Mad Man of ljebu
was the fourth Alafin (Community Ch!ef) of Oyo. The name has
c. SHANGO BABA PIDÁ/V - The Spirit of Lightning, also been given to a complex convergence of Spiritual Forces that
the Father of Magic are key elements in the Ifá concept of courage and justice. Those
Spiritual Forces that form the essence · of Shango' s role in the
11. iMQ SHANGO - The Theological Function of the Spirit of Spiritual Realm are at the foundation of the process of spiritual
Lightning 10 transformation.
A. SHANGO AYWMQ-iPIN - The Spirit of According to lfá cosmology the universe was created from a
Lightning and the Concept of Destiny rock called Oyigiyigi that rested in "Omi Qrun", which means
B. SHANGO WAKIRI - The Spirit of Lightning as the "Ancestral Waters". This rock was heated by the fire at its core
Source of Justice until it split into four primal calabashes called "Odu". Ifá teaches
that the primal fire that existed at the beginning of time continues
III. QNA SHANGO - The Roads of the Spirit of Lightning 14 to bum in different configurations throughout the Universe. One
of these configurations is in the form of Lightning which is the /fá
IV. IL/J ORISHA- The Shrine of the Spirit of Lightning 15 symbol for Divine Justice. lt is lightning that reaches from the
Realm of the Ancestors to Earth as a reminder of the humbling
A. IL/J ORISHA ADURA - Shrine for Prayer and power that exists within Nature itself.
Meditation to the Spirit of Lightning
There is no literal translation for the word Ifá; it refers to a
B. IL/J ORISHA ORIKI- Shrine for Invocation to the
religious tradition, an understanding of ethics, a process of spiritual
Spirit of Lightning
transformation and a set of scriptures that are the basis for a
c. ADIMU SHANGO - Offerings to the Spirit of Lightning
D. EBO SHANGO - Life-Force Offerings to the complex system of divination.
Spirit of Lightning lfá is found throughout the African diaspora where it spread
E. iw¡; SHANGO - Cleansings for the Spirit of Lightning asan integral part of Yoruba culture. The Yoruba Nation is located
in the Southwestem region of Nigeria. Prior to colonization, the
V. SHANGO iNI - The Spirit of Lightning and the Meaning of Yoruba Nation was a federation of city-states that was originally
Spirit Possession 20 centered in the city of Il~ lft;. According to lfá myth, the
Yorubas migrated to 1l~ Iff} from the east under the leadership
VI. ORIN SHANGO - Songs for the Spirit of Lightning 28 of a warrior chief named Oduduwa. lt is difficult to date the time
of the Yoruba move into West Africa because of limited archae-
2 SHANGO lfá and the Spirit of lightning 3
ological research on the subject. Estimates range from between which means "good character". This guidance takes the form of a
sixteen hundred to twenty-five hundred years ago. It is likely that spiritual quest which is called "iwakiri".
migration took place over a number of generations. As the popula- Shango is described by Ifá as one of many Spiritual Forces
tion grew, each new city-state that became a part of the Yoruba in Nature which are called "Orisha". The word Orisha means
federation was governed by a chief called "Oba". The position of "Select Head". In a cultural context, Orisha is a reference to the
Oba is a form of hereditary monarchy and each Oba goes through various Forces in Nature that guide consciousness. According to
an initiation that makes them a spiritual descendant of Oduduwa. lfá, everything in Nature has sorne form of consciousness called
Traditional Yoruba political institutions are very much inte- "Orí'". The Orí' of all animals, plants and humans is believed to
grated with traditional Yoruba religious institutions. Both structures be guided by a specific Force in Nature (Orisha) which defines the
survived British rule in Nigeria, and continue to function alongside quality of a particular form of consciousness. There are a large
the current civil government. number of Orisha and each Orisha has its own awo.
Within the discipline of lfá, there is a body of wisdom called The unique function of Shango within the realm of Orisha
"awo", which attempts to preserve the rituals that create direct Awo (Mysteries of Nature) is to provide the inspiration and passion
communication with Forces in Nature. Awo is a Yoruba word that for spiritual transformation. Without this motivation, life on Earth
is usually translated to mean "secret". Unfortunately, there is no would turn in on itself in a self-destructive battle for survival of the
realEnglish equivalent to the word awo, because the word carries fittest. While elements of this destructive impulse are evident
strong cultural and esoteric associations. In traditional Yoruba throughout history, they are balanced by clear instances of growth
culture, awo refers to the hidden principies that explain the Mystery and renewal . lt is this growth and renewal which is expressed
of Creation and Evolution. Awo is the esoteric understanding of the through the awo (Mystery) of Shango.
invisible forces that sustain dynamics and form within Nature. The Ifá teaches that all Forces in Nature come into Being through
essence of these invisible forces are not considered secret because the manifestation of energy patterns called Odu. lfá has identified
they are devious, they are secret because they remain elusive, and labeled 256 different Odu which can be thought of as different
awesome in their power to transform and not readily apparent. As expressions of consciousness, based on the lfá belief that every-
such they can only be grasped through direct interaction and thing which has existence has consciousness. There are Odu which
participation. Anything which can be known by the intellect alone Ifá describes as having the consciousness of fire. This conscious-
ceases to be awo. ness transcends the physical manifestation of heat in the form of
The primal inspiration for awo is the communication between combustion. Heat has a mental and physical aspect which can
transcendent Spiritual Forces and human consciousness. This com- potentially transform both the body (ara) and the inner spirit
munication is believed to be facilitated by the Spirit of E§u, who (~m{).
is the Divine Messenger. Working in close association with E§u is
Ógún, who is the Spirit of Iron. Ógún has the power to clear
away those obstacles that stand in the way of spiritual growth.
According to lfá, the work done by Ógún is guided by Ochosi,
who as the Spirit of the Tracker has the ability to locate the shortest
path to our spiritual goals. The essential goal that Ochosi is called
upon to guide us towards is the task of building "iwa-p~l~",
lfá and the Spirit of lightning 5
Overcome with grief, Shango left the city of Oyo and hung himself.
l. The first pers_9n to find his body was his wife Oya who said, "Oba
ko so", which means, "The Chief is not dead".
under censor by Ogboni and attempts to avoid the shame and guilt "Why is it that no one is singing or dancing?" He asked.
of censor by the elders by taking his own life . The Olori looked at Okunrin fiJo Ijebu and did not think for a
The appearance of Oya at the moment of the hanging ensures minute that he was the person who would save his village. "We
that Shango' s spirit will become transformed as he passes into the ha ve been plagued by a leopard who is attacking our children", he
realm of the ancestors . This Myth is the Ifá expression of the said and looked down the road in hopes of seeing another stranger.
dynamics of death and resurrection . Because of the belief in "Because you have been so kind to me I will save the people
reincarnation the resurrection is not the physical reappearance of of Enpe from this terrible menace". Okunrin fijo Ijebu slapped his
Shango in physical form . lt is the elevation of the emi , or soul of hands as if the matter has been settled.
Shango to a place where it retums to source and becomes merged "Are you an ode (Hunter)?" The Olori asked.
with the power of lightning . Not knowing what an ode was, Okunrinfifo Ijebu said "Yes".
This identification may seem confusing to those who are use "But you have no weapons". The Olori was unconvinced .
to the Westem concept of linear time . The Myth of Shango is rooted Because he had been raised in poverty Okunrin fijo Ijebu was
in the Ifá concept of circular time. According to Ifá, the process used to making due. He picked up a pestle that was next to the
of spiritual transformation is both preparation for future cycles of mortar used for pounding yam. "Now 1 am ready to hunt this
reincamation and a retum to the primal source of consciousness. leopard who has caused so much unhappiness".
By realizing his mistake Shango prepares for his own personal The Olori shook his head and prayed to the Orisha, asking
consciousness. The presence of Oya serves to open those passage- them to send a proper od~ (hunter) to the village of Enpe.
ways that allows this identification to take place. As the Okunrin fijo Ijebu made his way into the forest, he
heard the people of Enpe cry out that the leopard was coming.
B. OKUNRIN FIFO IJEBU- The Mad Man of ljebu Quickly he climbed a tree and waited for the leopard to pass. The
leopard walked directly undemeath Okunrin fifo Ijebu, who fell
The Olori of Enpe went to the diviners on the day that his from the tree when he saw the vi~ious teeth of the wild beast.
village was being plagued by a leopard. The leopard was killing Befare he hit the ground, he let go of the pestle which landed
the children and none of the hunters has been successful in their directly on top of the leopard' s head. The animal was killed with
efforts to capture the animal. Divination was cast and Orisha said a single blow.
that the Olori should be kind to a stranger. Immediately the people of Enpe started dancing and singing.
Later that same day the Okunrin fijo Ijebu (The Mad Man of They were praising Okunrinfifo Ijequ . It was on that occasion that
Ijebu) approached the village of Enpe. He was called the Okunrin they decided to give him a proper name, and from that day on he
fijo because he had been raised in the .forest and was not familiar became known as Shango (The Spirit of Lightning) .
with the ways of the world . His madness was bom of iwa-mimo
(innocence). Commentary: Shango is one of the central figures in Orisha
It was the Olori who offered the Okunrin fijo Ijebu yam soup stories that concems spiritual transformation . lfá is a religion that
as he sat down to rest near the entrance of the village . After is based on the principie of developing personal power . From a
finishing his meal , the Okunrin fiJo Ijebu thanked the Olori and psychological point of view, personal power increases through the
started to continue on his joumey. As he stood up, he noticed that process of overcoming fear. This story is an example of those
the people of the village were in mouming. Okunrin fijo Ijebu had psychological forces that are called into play each time we confront
never seen such sadness and grief. a fear.
6 SHANGO lfá and the Spirit of lightning 7
under censor by Ogboni and attempts to avoid the shame and guilt "Why is it that no one is singing or dancing?" He asked.
of censor by the elders by taking his own life. The Olori looked at Okunrin fifo Ijebu and did not think for a
The appearance of Oya at the moment of the hanging ensures minute that he was the person who would save his village. "We
that Shango' s spirit will become transformed as he passes into the ha ve been plagued by a leopard who is attacking our children", he
realm of the ancestors. This Myth is the !Já expression of the said and looked down the road in hopes of seeing another stranger.
dynamics of death and resurrection. Because of the belief in "Because you have been so kind to me 1 will save the people
reincamation the resurrection is not the physical reappearance of of Enpe from this terrible menace". Okunrin fiJo Ijebu slapped his
Shango in physical form. lt is the elevation of the emi, or soul of hands as if the matter has been settled.
Shango to a place where it retums to source and becomes merged "Are you an ode (Hunter)?" The Olori asked.
with the power of lightning. Not knowing what an ode was, OkunrinfiJo Ijebu said "Yes".
This identification may seem confusing to those who are use "But you ha ve no weapons". The Olori was unconvinced.
to the Westem concept of linear time. The Myth of Shango is rooted Because he had been raised in poverty Okunrin fiJo Ijebu was
in the !Já concept of circular time. According to !Já, the process used to making due. He picked up a pestle that was next to the
of spiritual transformation is both preparation for future cycles of mortar used for pounding yam. "Now 1 am ready to hunt this
reincamation and a retum to the primal source of consciousness. leopard who has caused so much unhappiness".
By realizing bis mistake Shango prepares for his own personal The Olori shook bis head and prayed to the Orisha, asking
consciousness. The presence of Oya serves to open those passage- them to send a proper odt¡ (hunter) to the village of Enpe.
ways that allows this identification to take place. As the Okunrin fiJo Ijebu made bis way into the forest, he
heard the people of Enpe cry out that the leopard was coming.
B. OKUNRIN FIFO /JEBU- The Mad Man of ljebu Quickly he climbed a tree and waited for the leopard to pass. The
leopard walked directly undemeath Okunrin Jifo Ijebu, who fell
The Olori of Enpe went to the diviners on the day that his from the tree when he saw the vicious teeth of the wild beast.
village was being plagued by a leopard. The leopard was killing Before he hit the ground, he let go of the pestle which landed
the children and none of the hunters has been successful in their directly on top of the leopard's head. The animal was killed with
efforts to capture the animal. Divination was cast and Orisha said a single blow.
that the Olori should be kind to a stranger. lmmediately the people of Enpe started dancing and singing.
Later that same day the Okunrin fiJo Ijebu (The Mad Man of They were praising OkunrinfiJo Ijebu. lt was on that occasion that
Ijebu) approached the village of Enpe. He was called the Okunrin they decided to give him a proper name, and from that day on he
fifo because he had been raised in the .forest and was not familiar became known as Shango (The Spirit of Lightning).
with the ways of the world . His madness was bom of iwa-mimo
(innocence). Commentary: Shango is one of the central figures in Orisha
1t was the Olori who offered the Okunrin fiJo Ijebu yam soup stories that concems spiritual transformation. !Já is a religion that
as he sat down to rest near the entrance of the village. After is based on the principie of developing personal power. From a
finishing bis meal, the Okunrin Jifo Ijebu thanked the Olori and psychological point of view, personal power increases through the
started to continue on bis joumey. As he stood up, he noticed that process of overcoming fear. This story is an example of those
the people of the village were in mouming. Okunrin fiJo Ijebu had psychological forces that are called into play each time we confront
never seen such sadness and grief. afear.
lfá and the Spirit of lightning 9
8 SHANGO
ary to consult E~u regarding the question of which path will bring
11. blessings from Orisha.
Jfá teaches that blessings come to those who make choices
that are consistent with their highest destiny. Within Yoruba culture
' ' it is understood that an individual' s highest destiny is based on those
IMQSHANGO choices that build "iwa-p~lf', which means "good character".
Those who develop good character are often described as weaving
THE THEOlOGICAl FUNCTION OF THE white cloth, which means creating purity and spiritual elevation in
SPIRIT OF UGHTNING the world. The collective impact of those who weave white cloth
is entering into a state of mystical union with the Chief, or the
Source of White Cloth who is called Ohatala. This is true for
everyone, even those who worship other Orisha. Jfá scripture
A. SHANGO A YANMQ-iPIN """'": The Spirit of Lightning and clearly suggests what all of the Orisha exist as an extension of the
the Concept of Destiny power of consciousness that is created by the a~~ (power) of
Ohatala.
The lfá concept of "ayimmq-ipin", which means "Des- This means that all Orisha, including Shango, exist in primal
tiny", is based on the belief that each person chooses their individ- relationship to Ohatala. This relationship is frequently ignored in
ual destiny before being bom into the world. These choices materi- Orisha worship as it is practiced in the West, but remains an
alize as those components that form human potential. Within the important metaphysical principie in the Orisha worship of Africa.
scope of each person' s potential there exists parameters of choice The relationship between Shango and Ohatala suggests that trans-
that can enhance or inhibit the fullest expression of individual formation and elevation of the human spirit can occur in lkole
destiny. lfá calls these possibilities "qna pin", which means "road Qrun (The Realm of the Ancestors) during those periods of
of destíny". Each decísion that is made in the course of one lifetime transition between cycles of atunwa (reincamation).
can effect the range of possibilities that exists in the future, by Jfá says that good character is destiny. This statement is based
eíther límiting or expanding the options for growth. on the belief that all life evolves from a common Source, remains
It ís wíthin the context of choice, or what is known in Westem forever línked to a common Source and retums to a common
phílosophical tradition as "free will" that lfá recognizes a collection Source. In lfá Source is called Qlgrun. To say that good
of Spiritual Forces called "/hora". In Yoruba, the word /hora means character is destiny is to say that everyone has an obligation to
"Warríor". Traditionally the /hora include E~u. Ogún and Ochosi. develop good character on the joumey towards Qlgrun. Jfá
E~u is the comerstone that links the /hora as they relate to the issue teaches that those who develop good character receive the blessings
of spiritual growth. According to lfá each moment of existence of abundance, long lífe and children. When Shango is invoked to
í?cludes a wíde range of possible actions, reactions and interpreta- initiate spiritual transformation, that which is transformed is always
twns. Those moments which require decisive action are described that which stands in the way of the deyelopment of good character.
in lfá scripture as "qna'pade", which means "junction in the To ask Shango to do anything else is to ask Shango to oppose his
road". Whenever a person who is trying to build character through inner essence and this simply is not possible.
the use of lfá spiritual discipline reaches qna'pade, it is custom- In the West there is a tendency to characterize Shango as
arrogant and disrespectful of women. The tendency towards arro-
12 SHANGO lfá and the Spirit of lightning 13
gance is retlected in those Shango initiates who have failed to bring common manifestation of fear is the fear of change. It is one of the
Shango' s passions into alignment with the good character values functions of the Spirit of Shango to motívate individuals during
of Obatala. those times when they are incapacitated by fear. The only antidote
lt makes no sense to describe the qualities of an Orisha based to fear is courage, so Shango is invoked as a source of courage .
on the shortcomings of those who worship a particular Spirit. When this occurs through personal decision, personal will and
The tendency of disrespect towards women appears to be the pe':2 ~mal determination it is possible to guide personal destiny on a
result of the intluence of Catholic theological principies on the direct path of growth.
worship of Orisha in the West. In Africa, lfá teaches that all things If personal choice is used to avoid fear, transformation can
come into Being as a result of the polarity between male and female only occur through a direct confrontation with the world. For
a§~ (power). There is absolutely no theological basis within /fá example, if a person refuses to admit that they are an egotist, they
for the belief that one gender is superior to another. will live in a world of illusion until the illusion is shattered. When
such a illusion is shattered by sorne confrontation in the family or
B. SHANGO WAKIRI- The Spirit of Lightning as the Source community, such a confrontation is described by lfá as Shango' s
of Justice , intervention.
The use of Lightning as a symbol for Shango' s power does
lfá cosmology is based on the belief that the Primal Source not mean that everyone who perpetrates injustice will be struck by
of Creation is a form of Spiritual Essence called "g.s~". There is lightning. lt does mean that at sorne point in their life, the eternal
no literal translation for a§~, although it is used in prayer to mean power of the fire of transformation will force them to examine the
"May it be so". choices that have been made with regard to the development of
lfá teaches that the visible universe is generated by two good character.
dynamic forces. One is the force of "inalo", which means "expan-
sion", and the other is the force of "isoki", which means "contrac-
tion". The first initial manifestation of these forces is through
"imr)", which means "light", and through "aimoyé", which means
"darkness". In Ifá myth expansion and light are frequently identi-
fied with Mal e Spirits called "Orisha' ko". Contraction and darkness
are frequently identified with Female Spirits called "Orisha' bo" .
Neither manifestation of a§~ is considered superior to the other
and both are viewed as essential elements in the ,overall balance of
Nature.
Shango as a manifestation of the Spirit of Lightning is an
aspect of the Spirit of Fire which clearly manifests as one of the
primal forces of expansion . As a symbol of personal transformation,
fire is an expression of the passion and commitment that motivates
a personal change of inner self.
Most change that leads to the development of good character
(iwa-p~lif) involves work through personal fears. The most
111. IV.
,
'
ONASHANGO /Lf ORISHA
THE ROADS OF THE SPIRIT OF LIGHTNING THE SHRINE OF THE SPIRIT OF LIGHTNING
The representation of Orisha that represents the Spirit of A. ILt ORISHA ADURA - Shrine for Prayer and Meditation
Lightning has severa} regional variatíons throughout Yoruba cul- to the Spirit of Lightning
ture. In the far northern regions of Nigeria the Spirit of Lightning
is called "Jakuta ," which mea,ns "Stone Thrower." In Il~ lf~ the Those who are interested in honoring Shango who have no
Spirit of Lightning is called "Oranmiyan," who is described as the access to either /fá or Orisha blders can set up a shrine that may
historical father of Shango .in Shango' s incarnation as the fourth be used for meditation and prayer. The shrine can be used as a focal
Alafin (Chief) of Oyo. lfá scripture describes Agayu as Shango' s point for meditation that can lead toa deeper awareness, apprecia-
father in Shango' s incarnation as the source of lightning. Agayu as tíon and understanding of Shango' s role and function within Nature.
a Force in Nature is the Spirit of Fire at the center of the Earth. Such a shrine should be set up in a clean place and make use of red
As a historical figure Agayu is one of the descendants of Shango as and white cloth as a setting for other symbolic altar pieces. Images
the fourth Alafin. associated with Shango include a doubleheaded ax, images of
Awo Shango (the Mysteries of the Spirit of Lightning) as it horses, picture of lightning and various forms of volcanic rock.
applíes to igbodu (initiation) is primarily based on the following Those who are uninitíated may use this shrine to meditate on
roads of Shango: questíons of courage, justice and spiritual transformation.
l . Obalub~ - The Chief Who Strikes with a Knife B. ILt ORISHA ORIKI- Shrine for lnv.ocation to the Spirit of
2. Afo nja - The Chief Who Carries Fíre on His Head Lightning
3. Olufina- The Creator Puts Fire on the Road
Within the traditíonal African relígion of Ifá shrines that are
used for invocation are set up by those who have been through
/gbodu (initíation). The traditional shrine for Shango includes a
pot that was consecrated during the initiatíon process. In additíon
the shrine might include Ose Shango (the dance wand for the Spirit
of Lightning), Bata drums (double headed drums either full size
or in miniature), Ade Kawo (cone shaped crown) anda black horse
tail fan.
16 SHANGO lfá and the Spirit of Lightning 17
Shango Pf o.
front of the initiate's Orisha shrine . When the Oriki is spoken a
Spirit of Lightning 1 am calling you .
candle is lit near the Orisha pot and a glass of water is placed near
Ni igba meta.
the candle. After the Oriki has been completed, the initiate breathes
1 call you three times.
into the glass of water and says the word "to", which means
Shango nuaa jeke awon o'iku.
"enough". The word to is used at the end of Oriki as a seal or lock
Spirit of Lightning protect us from disease and death.
to attach the invocation to whatever it is spoken on to.
Maja kiki wa Qrun.
Using the index finger, the ring finger and the little finger on
Praise the power of Heaven.
the left hand, the initiate dips the fingers in the water and runs the
A aupf.
water from between the forehead across the top of the head and
1 give you thanks.
down the back of the neck. When the fingers are between the
eyebrows say, "iwaju", which is the name of the power center at A~f·
May it be so.
the forehead . When the fingers are on the top of the head say,
"ort', which is the name of the power center at the crown of the
skull . When the fingers are on the back of the neck say, "ipako",
which is the name of the power center at the base of the skull.
A sample of the type of Oriki that is used for this process is
as follows:
ORIKI SHANGO
Kawo Kaiyesilf,
Hail to the Chief.
E tala mo juba gadagba mo juba.
1 greet you thirteen times.
Shango pflf o.
Spirit of Lightning 1 am greeting you.
Shango pflf o.
Spirit of Lightning 1 am greeting you.
Shango pflf o.
Spirit of Lightning 1 am greeting you .
Baba aladuff.
Father who is loved by everyone.
Shango pf o.
Spirit of Lightning 1 am calling you.
Shango pf o.
Spirit of Lightning 1 am calling you .
Oba Ko So - The Chief is not Dead
VI.
ORINSHANGO
SONG FOR THE SPIRIT OF LIGHTNING
l.
Call: Kawo f kawo f kawo f kabiesilfo.
(Hail, hail, hail to the Chief.)
Response: Repeat.
ESU-ELEGBA
Call: Kawo f aladf kawo f ama/a kawo f kabiesilfo.
:ifa and the Dlvlne Messenger
(Hail to the one who is entitled to wear the crown,
hail to the one who brings the light hail to the Chief.) The Divine Messenger is generally known in Yoruba cul-
Response: Kawo f kawo f kawo f kabiesilfo. ture by the name Esu. Among those who practice Yoruba
(Hail, hail, hail to the Chief.) religion in the West, the Divine Messenger is commonly known
by the name Elegba.
2. Call: Oba-lubf, Oba-lubf Oba f, Oba-lubf, Oba-lubf, Esu is considered one of many Spiritual Forces in Nature
Oba f, Oba f, Oba f Oba yana yana. which are called "Orisha". The word Ortsha means "Select
(Chief Who Strikes With a Knife, Chief Who Strikes Head". In a cultural context, Ortsha is a reference to the
With a Knife, Chief, Chief Who Strikes with a Knife, various forces in Nature that guide consciousness. according
Chief Who Strikes With a Knife, Chief, Chief, Chief to ifa everything in Nature has sorne form of consciousness
of the Fire.) called "Ort". The Ori of all animals, plants and humans is
Response: Repeat believed to be guided by a specific Force in Nature (Orisha),
which defines the quality of a particular form of conscious-
Call: Oba i SfTf Shango iloro Oba i SfTf. ness. There are a large number of Ortsha and each Ortsha has
(Chief of the rattle, Spirit of Lightning is wealthy, its own awo.
Chief of the rattle.) The unique function of Es u within the realm of OrtshaAwo
Response: Alado iloro. (Mysteries of Nature) is to translatethe language of humans
into the language of Nature, and to translate the language of
Nature into the language of humans. The way in which this is
done is the essence of the awo of Esu.
This booklet is the first in a series of booklets on the Orisha.
Write to us and let us know which of the Orisha yo u would like
to know more about the series.
OSHUN
IFÁ AND THE SPIRIT OF THE RIVER
by AWO FÁ'LOKUN FATUNMBI
Oshun ls the Spirit of the river in the West African
OBATALA religlous traditlon called ifá. The word Oshun ls the name
IFÁ AND THE CHIEF OF gtven to describe a complex convergence of Splritual Forces
THE WHITE CLOTH that are key elements in the ifá concept of fertility and the
Obatala is the Spirit of the Chief of the White Cloth in the erotic. Those Spiritual Forces that form the foundation of
West Mrican religious tradition called "Ifá". The power of Oshun's in the Spirit Realm relate to the Creation of new
Obatala is described by Ifá as one of many Spiritual Forces in forms through the interaction between polar opposites.
Nature which are called "Orisha". There are a large number According to ifá, Creation occurs through the polarity be-
of Orisha, and each Orisha has its own awo (Mysteries of tween the Forces of expansion and contraction. Together
Nature). these Forces create light and darkness, which in turn
The word Obatala is the name given to describe a complex sustains and defines all that is. ifá scripture often refers to
convergence of Spiritual Forces that are key elements in the Forces of expansion as "Orlsha Okunrln ", which means
Ifá concept of consciousness. Those Spiritual Forces that "Male Spirit" and to Forces of contraction as "Ortsha Oblnrln ",
form the foundation of Obatala's role in the Spirit Realm relate which means "Female Spirit". Both forms of Spiritual Power
to the movement between dynamics and form as it exists are considered of equal importance in the evolution of all
throughout the universe. According to Ifá, dynamics and form that exists. One is not better than the other because it is only
represent the polarity between the Forces of expansion and through the balance of opposites that life comes into Being.
contraction. Together these Forces create light and darkness, This booklet is the sixth in a series of booklets on the
and it is Obatala who bri:p.gs this into being. Orlsha. Write to us and let us know which of the Orlsha yo u
This booklet is the fourth in a series of booklets on the would like to know more about.
Orisha. Write to us and let us know which of the Orisha you
would like to know more about. ORIGINAL PUBLICATIONS
2486-88 Webster Avenue
ORIGINAL PUBLICATIONS Brome, New York 10458
ISBN 0-942272-29·3 $4.96 ISBN 0-942272-32-3 $4.95