This blog is to expose interested readers on legends,medicine, and thought processes of the religion known as yoruba. We also link to the store santoproducts.com which offers sales of herb for religious or healing purposes. Thank you for your visit. We hope to inspire you to all that you can become and will be. Divine beings.
Okana Meji did some important work before departing to earth.
His name was Kon Kon Okonron loun Okoron Nihin
He performed divination for Araba (Kapok, Ceiba pentandra) and Iroko(African Teak tree)
Before these two migrated to earth from heaven, these two were cats and dogs never agreeing on any one subject.
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Base of a Kapok Tree.
at that time Iroko was so powerful and feared that no one would dare consider cutting this tree for any purpose.
Kapok at Edison Estates Naples Florida
This wormed Iroko a false sense of pride. Okana Meji performed the divination,Odu unfolded it's wisdom and both Iroko and Araba were instructed to offer
Esu ( Destiny) an offering at Esu shrine the offering of 1 Goat, 2 Roosters, 1 hatchet,1 machete. Kola nuts, 1 Rat
Araba made the offerings but Iroko Refused, allowing his ego to feed his superficial false pride, believing “Who would dare attempt to harm the great Iroko”
On one standpoint Iroko was powerful and strong, on the other Iroko was the meeting point of the Ancestors of the night.
Esu accepted Araba's offering. So Began the destruction of Iroko. Esu devised a plan to defame the importance and strength of Iroko. Esu transformed himself as a carpenter lumber jack, at the same time rotted the wood doors and floors, tools of the villagers. Then gathered the lumberers from the village, headed into the forest. While walking into the forest, Esu convinced the villagers that the other trees were of low quality for the use of doors or flooring, for this same reason there current situations had lead them to search for new lumber.
When they reached the forest opening, Iroko stood before them. A Massive vertical tree that reached toward the sky, it seem as Iroko had no limit. The lumberers began to refuse to pass, Esu insists “Oh that's the best wood for your doors of your homes and flooring. He grab his machete and began to cut Iroko, the villages began to lose fear and joined in. Sawing away at the base of the trunk.
At a distance Araba heard and felt a great row a thunderous boom. When he heard and felt the destruction, he knew it could only be one thing in the forest that could produce such a noise,
Iroko has fallen.
Araba Praised Okana Meji and the wisdom of Odu. Araba understood that it was Iroko's False Pride and negativity that cause Iroko to loose his status, becoming a victim of Esu's ability to make Orisa,man or nature see things Esu's way.
It is advised when Okana-Meji opens on the divining mat or the Divining tray, that the consultant has a powerful tall enemy, that wishes him harm. He/she should offer Esu Ebbo not to only triumph but maintain his dignity in the community or his place or work.
We have taken our unique approach in selecting specific plants and herbs to bring you this amazing collection bath. We carefully selected flora that are spiritually influential and combined them with herbs listed on the afro-cuban records that belong to Odi-meji. Those of the afro-cuban linage of santeria,Palo mayombe, and los espiritistas Mesa blanca,Sanse, have given their approvals.
Odi-meji is the fourth cardinal point, North to be exact.
The yoruba system acknowledges Odi-meji as the seal of creation. Its a manifestation of the energy of Action. Odi-meji gives its benefactor the ability to be seated and allow the outcome to arrive at their feet. This means, you don't have to physically do or add to an outcome, it simply comes to you.
Note” Activating Odi-meji influence means you do not insert your opion,action,energy, onto the requested need or result. What is required on your part is the knowing with certainty, confidence and with expectation that the outcome is arriving at your feet. This is the promise of Odi-meji.
We have gathered these herbs to give you the best experience not only on a spiritual level but on a physical holistic one. These herbs have medicinal properties able to treat skin disorders, cysts, Acne, bed sores, Athlete's Foot
kills bacteria,kills fungus, reduces inflammations.
The symbol on the packaging is two powerful symbols, these images infuse the content with the energy of
1. “Odi Meji” this is displayed as the anchors in the correct order a Ifa priest would write it on the Opon Tablet.
2. The second symbol is the seal or “Atijina” of Yemaya used to influence yemaya to attract wealth. The text should be read as “Odi meji bori wa Iponju” which translates to odi meji conquers our troubles.
Preparations methods:
Baths: boil one gallon of purified water, add herb package, boil for 40 minutes, allow the essence to inaugurate for another 30 minutes. Then add up to 2 ½ gallons of water to create enough for a few (4)days worth. (If using for skin disorders, you will need to have enough formula for a minimum of 4-7 days.
It is also wise to apply the herb mesh after boiled to a cyst or infected site in a gauges rap. This is great practice before or after bedtime the results are amazing.
Spiritual Preparations:
using purified water boil herbs in one gallon of water. Allow it to invigorate for 30 minutes. After this 30 minute Vivify rest period, bottle the herb infusion and Cover it in a royal blue cloth. on top of this blue cloth cover it in a black cloth then a white cloth. These color cloths add to the energy of the bath,
although this is not mandatory it is beneficial. The blue connects to the universal energy of Yemaya ( Mother of the riches of the world)Blue is the charka color for communication or pure ether vibration. Black conceals the powerful energy potentiality within. White is a universal color of peace, acceptance and purity,Purity of the Divine Ocean.
You now can extend the quantities to about seven days worth.
You may present this to your guardian spirits asking for their blessings. You can also Cleanse your Yemaya with this potion and after allowing it to bathe Yemaya, the potion is collected and then used to bathe.
Prayer for healing:
I call and summon the great ever flowing energy of motherhood. generous mother, I come before you in honor and respect. I appeal your presence to my aide. I appeal for your generosity, Come before me, Mother of fish. You are the ever flow of life, eternal dance of life. Generous mother you understand my needs and desires, If this which I desire is in the best interest for me and those around me, I need not ask, because your wisdom is great. Your wealth is infinite, Your strength unmatched. In you’ I have my needs satisfied. I offer my devotion as sacrifice to the seal of creation.
In my devotion and homage, life will manifest at my feet. Goodness with flow to me, through me, around me. I understand in my stillness (sitting) I have power. In my confidence (sitting) I have Power.I am the stillness of the waters’ you Odi-meji are the motions of the under currents, those seen and unseen. I follow the path before me, in confidence you are guiding me to Manifest Odi-meji
(o farahan ni ẹsẹ mi, o farahan ni ẹsẹ mi, o farahan ni ẹsẹ mi=Manifest at my feet 3x’s )
Knowing and seeing life manifesting at a persons feet means, they are in control of their choices.
Many things will manifest before you, choose wisely and patiently. Odi-meji is the seal of creation. It is up to you to choose the creation part or the outcomes arriving to your circumstances. Odi-meji can be positive or negative. Your choices dictate the gifts before you. I call them gifts yet these gifts can be Positive or negative, both lead you down the road to where you are meant to be at, both energies instill lessons, teach us wisdom. Helps us define what we really want out of Life.
Yoruba Odu Prayer (Odimeji):
Odi meyi ashama aruma kodima iku, kodima shu kuru kuru kiele biti biti kogo bale ni abiti adIfafun ayo omo oñi yegan aikordie lebo.
This Ebo/Orisa is said to be a very mysterious being. His realm is the depths of the sea.
One can call him the great Poseidon of Greek mythology. The Yoruba legends given to us by Odu, speak of Olokun as a being of great political position and benefactor to orisa and humankind. Many of the worship practices of Olokun did not arrive to the new world of the americas until slavery was abolished by royal decree on October 7, 1886. After this event Africans and afro-cubans were able to travel to and from the islands in freedom. This allowed a very important women name Obatero “Ma Monserrate” to travel and return with the ikoko-secrets of Olokun including the sacred Olokun drums used to invoke this Osha. The Babalawos began to arrive shorty after to the new world bringing with them the extended versions or practices of Olokun.
Olokun is known to be undefined as male or female. If you ask the Iwos they will say its female or male or they may say it’s unkown. Some legends in Ifa make Olokun female. Odu teaches us in the Odu Iroso-gunda (4-3) that Olokun was left undefined by Obatala. This caused a great war, a war of titans. as the pataki goes. Obatala in adding the definitions to the world in hast, Olokun, Osumare and Irinle asked Obatala to give them their definition, Obatala replied “ I have great work to accomplish, I will not go back in time to address your needs, I have to go forward to be able to Finish.” Once again Olokun states So you are leaving me like this? Obatala response to Olokun question “TOO BAN ESU! Olokun in furious emotions, caused him to declare war on Obatala. Olokun struggling with the war against Obatala’s great army asked his friend Shango for assistance. Shango in response to the request sent Olokun what is called dragons, sending with these creatures the gift of fire breath. Olokun then summoned his legions of armies on land and sea with a greater power, using the dragons of fire. defeating Obatala armies.
The war lasted months, with Olokun on the winning side, Obatala and Olokun armies reaching their ends. The two Titans have their face off battle, Obatala tells Olokun “you only beat me and my armies with your creatures from the other world, Olokun responded, I had too! look how you have left me.
This is the reasoning of the confusion if Olokun is male or female. Yet this concept of male or female is a human thought. My personal opinion is a Deity is a Divinity not ruled by gender but by the deities ability to show kindness,strength, wisdom, compassion,Love. A spiritual being is Asexual if we have to frame a deity in a "descriptive word" then Asexual. Thinking this process in the mindset of Males are stronger and females serve the male etc. Is something we have added to all the Gods, God the "Supreme" we make him male gender, but to be supreme it can only be a energy. for only females birth children in our planetary species. If this is how we choose to think then the supreme is Female for all life came from, it birth all creation. Once again this would favor more the female power. Just keep in mind that the ancestors would arrive in a new form, no choice in whom their parents would be or if the body would be a male body or female. This avatar state is why when Yemaya or Oshun or any of the other orisa, would emerge and be asked what is your name they would respond with a different name, later to be a title of that spiritual essence.
In the house of Orumila, Olokun is the benefactor of the newly initiate of Ifa. It is Olokun that bestoles the new Ifa child with his ability not Orunmila, Orunmila gives him the directions and guides him in obtaining his triumph. On the third day of initiation the newborn offers sacrifice, gifts to Olokun to gain his favor for without Olokun’s approval this newborn initiate will be a lost cause, having to return sooner than later back to the heavens. Having done the offerings he then returns to the Ile to view the final process of initiation.
Olokun pleasures coming onto land and visiting the cemeteries, walking within the fog and mist, rolling on the dust of bones. The Cemetery is where he exchanges conversations with Oya (B.F.F), and her sister Iyawo (The cyclone). Here too he meets his friend Osain. I write about this because these subjects are almost tabu in our community. Many do not know of the nine additional powers that are received with Olokun or that his pillar is in shape of a pyramid, This pillar is representation of his island home, that was rich with every kind of bird, mammal and beast one can imagine. He and his Wife “Ayaroma Elusu” ruled in pure harmony with is sons and daughters.
Olokuns Family:
Elusu
aye Shaloga
Ikoko
olosa osara
olona
bromu
Brosia
yembo
Helpers of Olokun:
the (Carpenter bird)and the (White wing Coot bird)
These two constructed the mask of Somu saga (Mask-represents LIfe)
This is why when we receive olokun there is a awon made and all sorts of offerings are given to him in remembrance and acknowledgement of his endowments. This is taken to the rivers or oceans. Olokun is the owner of all fluidic waters. All waters return to the source of the sea.
Offering to Olokun or Yemaya: Adimu
when a situation is out of control Offering Olokun one of his favorite grants the person Olokuns blessing.
When I first started in the religion, my god mother Nancy Castro "Oshun ede" showed me this simple offering. Nancy told me "when you want to have a situation reveal itself or a person doing you harm you buy a piece of Pork fat back, or Bacon, you slow fry it, once its been rendered get two plates, place the grease in one and the Pork crisps (chicharon) on the other and offer them to Olokun, light a candle, offer him water and say aloud, after the Fatback is cooked you see the grease that remains.
Sure enough I tried it. It worked! I shortly separated from the person. Leaving me free. Works well for a love separation needed or to reveal the face of a false friend.
The red feather of the african grey is not a novelty but a required item in the yoruba religion. This feather has the authority to invoke prestige in the yoruba community. Its possession, is reserved only for selected priest to wear. This feather is a symbol of their rank in the community. Its ultimate power and ability is to attract the ever seeing eye of Olofin. The presence of this simple; yet beautiful plumage, bestows blessing from Olofin himself.
These feathers come from the Psittacus erithacus species. Its common name is African Grey, Congo grey. The name for this bird in yoruba is “iko ode". The grey by far is the favorite of olofin, although Olofin has many familiars, all of nature serves the lawgiver yet the greys feathers garnish his crown.
The reason for the feathers authority comes into play in the Odu (Ogbe-she). One of the legends of the Pataki of Ogbe-she state: "The gray was not always grey it was a white feather bird". Olofin always had special favoritism for the grey because of his playfulness and his special humorous dance; not to mention, his great ability at mimicking the human voice. This special consideration created envy from the other birds of the forest. Many of the other forest creatures felt that they should have Olofin eye since they had extravagant bodaciousplumage. Some even believed that there mear size or skills should have earned them admirable consideration, "Not this small, white and unimpressionable looking bird". The birds of the forest gathered and plotted to end this relationship. One day, the grey and all the forest animals received an invitation that Olofin was having one of his feast. All of Olofin's invites where to attend. That night, the grey had a nightmare that chilled his bones. Confused by this dream; which felt so real, the grey decided to visit the divining oracle of Orumila.
The oracle was invoked and Ifa marked the odu of ogbe-she. The oracle expressed to the grey "you have many enemies plotting your demise". The oracle told him of a special invite. That he should attend but he was not to arrive on time. It said to offer the spirit of destiny an offering, to alter the evil that was already in motion. The last advice was "no matter what the circumstance, he should continue his journey or destination as much as he felt to quit or go back". The oracle expressed if he offered destiny the gifts, he would be uplifted into a unimaginable status. The grey did the offering to destiny and went on his way to the feast.
“The plan of the enemies” plotted to capture him, pour ash and red palm oil on him as a prevention from the grey's arriving to the feast giving them the opportunity to sweet talk Olofin’s ear. As the grey left his offerings at the the shrine of destiny the villains did as planned. They tied, poured ashes, and smeared with red palm oil.
Olofin waited for his favorite to arrive with his humorous dance and mimicking, but the grey did not arrive. Concerned that the grey had refused the invite, Olofin's mood sadden. The party dragged and the creatures of the forest attempted to appease the the lawgiver with shows of there beautiful displays of plumage and bird calls, but all this was of little amusement to Olofin.
After what seemed as endless hours of untying himself, the grey felt disappointed that after the oracles advice and his offering to destiny this would occur. He remembered the oracle telling him to continue no matter the situation, but he so desired to return home and change- after all his beautiful white feathers had been ruined and Olofin favored the color white. Destiny pushed him forward, the grey decided to arrive at the party as is. To the surprise of the villains, Olofins attention was drawn to the screams and gasps from all the invitees as the grey entered with the funniest of dances and danced he did. Olofins humor returned. The party was a festive event again. The animals of the forest not recognizing the grey, but because Olofins laughs uplifted the party all seem well with this new comer. Olofin spotted the grey and approached him The grey gave first the reverence to olofin. Olofin gives the grey his blessing and lifts him from the ground and asked why did you arrive to my invite so late, its not honorable to keep me waiting and in this appearance. The grey apologized and told Olofin that some bandits had delayed him, pouring ash and oil over his feathers but he didn’t have time to change, because Odu, via Ifa had instructed him to never go back, to continue on his mission. Olofin upset over the audacity of these vile creatures, ascends to his throne. The creatures of the forest all drop to the ground as the lawgiver is about to speak, Olofin decrees “ As of this moment on all ritual ceremony, offerings made should contain the red feather of the grey, as now he shall be known, The feather will be added so I may look upon it, giving it my blessing. If the offerings are without this, I will not look upon your ceremony, or offerings. TO ABAN ISHU.
This is the reason why the african grey feather is now one of the important ingredients in our offerings or when performing ceremonies in orissa, This feather should be applied to the ebbo of the iyawo so Olofin notices the rituals and ceremonies being done to the Iyawo. when offering to the spirit of destiny (ESU), there needs to be a feather in place, All ebbos are delivered to olofin, you may offer Obatala, Yemaya, Shango, any offering but it is taken first and presented to olofin by the orisa to receive the blessing of the lawgiver, This information is not well known or understood, many think the asking orissa is the one eating the gift, Orisa ask their fathers blessings first. For all things must be approved by the one and only OLOFIN..
“No deed good or bad can occur if its not approved by the divine”
There is one other Pataki about red feather, that I will add next. The Crown of Obatala.
