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Roads of Babaluaiye

topic posted Thu, July 12, 2007 - 10:16 PM by  roslyn
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Alafia,

I am initiated to Elegba since 2002. Looking for information on a road of Obaluaiye called Aluwa. I've searched the internet, may be the wrong spelling, don't know. Please help.

Roslyn
posted by:
roslyn
New Jersey
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  • Unsu...
     

    Re: Roads of Babaluaiye

    Fri, July 13, 2007 - 7:29 AM
    Alua is the one who gathers the bodies and carts them off to the grave. He is sorta like a hearse driver or mortician ; ) "Bring out your dead." His color is black. He is very close with Nanu.
  • Unsu...
     

    Re: Roads of Babaluaiye

    Tue, July 17, 2007 - 11:54 AM
    One point if I may, there are no "roads" to any Orisa. This is a totally new world thing. There are however, aspects of each Orisha/Irunmole, as there are praise names.

    Be blessed on your journey!

    Princess Adinasse
    • Unsu...
       

      Re: Roads of Babaluaiye

      Wed, July 18, 2007 - 7:22 AM
      Your Majesty,

      What is exactly the difference between saying the Orisha have roads versus saying they have "aspects"? It is my understanding that in the Lukumi tradition we recognize the Orisha as manifesting themselves in different ways. We call these caminos and for Yemaya and Oshun, "ibu." In Brazil they call these qualities. And in Trinidad they also recognize Orisha, such as Shango, as having multiple aspects. But of course the Orisha is one. It also, my understanding from my reading (but not yet unfortunately personal experience) that in Nigeria Orisha are also recognized as having multiple aspects, and notably water Orisha have different "ibu", bends in the river. In the new world this is also in part due to an effort to preserve regional differences in the worhip of Orisha which our ancestors struggled to preserve.

      Sincerely,
      • Unsu...
         

        Re: Roads of Babaluaiye

        Wed, July 18, 2007 - 12:02 PM
        Sango Aboru Aboye, Abosise! Ogbo Ato!

        I will respond to your post in greater detail. I am however on the road and will work to return to this most sacred of spaces shortly.

        "Road" or "Ona" is an incorrect nomenclature I am afraid. For instance, when I was initiated, I received "Sango" Period. Same with Obaluaiye, Ifa and the rest of my initiations. Sango is Sango is Sango, same for the rest. I am told that my Orisha/Irunmole will be for instance, Sango of Sangofunmilayo (my priest name) for all eternity and passed on to generations of my descendants, as was handed to me.

        I however manifest many of the character traits of what is called "the mad man from Ijebu" meaning I know no fear, not that I am "mad" or "crazy", it is just that aspect of my personality fuses with that particular pataki. However, I can identify with other aspects of Sango and other Orisha that I have received. That does not mean he came with that "road" or aspect. Any one of us, through our particular Orisha/Irunmole can "access" any aspect or pataki of that Orisa simply by calling it. Each one of my pots was birthed without "roads" or even "aspects".

        Now I believed our honorable ancestors struggled the best they could to pass on as much information about each orisha as they could before they could be sold, or family members could be sold. I also believe that with each conferance of Orisa in the new world immediately upon our ancestor's arrival in the new world, stories were told to carry the initiate through whatever trials would come their way. In my view, this resulted in the "roads" that we see today. Not that they are incorrect! We do not throw the baby out with the bathwater. These ways, old world and new have served to assist in our survival and should be honored.

        I will be traveling within the next few years throughout the Diaspora to teach the original ways of our ancestors, birth women's societies, and do what I can to bridge the gap between the Motherland and the Diaspora. Further, I plan to host a Vodoun Congress in Benin Republic in the year 2010.

        I shall return to revisit this subject as soon as I am on solid ground.

        May Ifa bless our quest for knowledge and the Ancestors guide our Feet!

        Irunmole i le le

        l'ayo O!

        Princess Ademide Adinasse
        • Re: Roads of Babaluaiye

          Sat, September 15, 2007 - 4:43 AM
          <<"Road" or "Ona" is an incorrect nomenclature I am afraid. For instance, when I was initiated, I received "Sango" Period. >>

          May I humbly propose a different way to come at this issue? And I mean no disrespect to anyone, I just wish that you reflect with an open mind.

          Princess, what you say, I am sure, is 100% accurate in Africa. I can only speak specifically of Santeria, and generally of a few of the other Diaspora traditons. Those brought from Africa were more than just Yoruba. When our Yoruba fathers and mothers were trying to pull their sacred knowledge together, they would have needed to incorporate or isolate these other peoples. They incorporated them. They also incorporated plant knowledge and other things that they learned from the indigienous people. The result was, and after further evolution in relative isolation, a new religion.

          Look to families as your example. For those of the Diaspora faiths, Africa is our parents. But we are Africa's children. Are not children different than their parents, yet the same? That does not make one better than the other, just different.

          We will always love and venerate Africa. But we are not pure African. To ask us to reject the other elements of our lineage would be to ask us to pick and choose which Egun we venerate.

          So, there are minor differences in our beliefs. Would you (and I mean all of us) reject the others, say yours is the ONE true path? Would that not (possibly) lead to the kind of religious wars that Christians in Europe use to engage in, or the nasty arguements that they still have?

          Is it not also possible, that the Orisha guided some of these difference. That it is a test? That the next step in our spiritual journey is for parent and child to come together, accept the other is different without saying it is wrong. Would that not be a true rejection of Eurocentric ideals?
        • Re: Roads of Babaluaiye

          Sun, September 23, 2007 - 9:22 AM
          I am new to these postings, my question is how do I know for certain, on my own, that I am called to the path of Orishas. I have been told by many both male and female Yorubans and Ebos that I am the daughter of Yemaya, but when I ask them for help to respond to this call, they tell me, "I'm sorry, I cannot help you." I have been a member of Nigerian C & S church where during the praise service, I was taken over by a "spirit, deity" that dance all around the church in a powerful way that I, as a woman of 200pd plus would not be able to do on my own. After this demonstration, everyone thereafter avoided eye contact with me and avoided greeting me. One of the prophets said that I had a mami wata spirit and offered, with seven other elders, to take me to the lake and exorcise it. Whatever this spirit in me is, it laughed at them and their "so-called" power. Due to the cold shoulder, I eventually left the church and returned to my buddhist chanting, however, there are still periods where I feel it. Any suggestions? Although I am a native Chicagoan, I lmoved to Arkansas seven months ago. I am tired of looking for people to help me, how do you suggest that I begin to help myself? Respectfully, Mami's prodigal daughter
          • Re: Roads of Babaluaiye

            Wed, October 3, 2007 - 6:54 PM
            1. you can start reading books and internet info to get a picture of who your crown is
            2. water you might want to invoke her once you have learned the basics of who she is and her correspondence
  • Re: Roads of Babaluaiye

    Mon, July 30, 2007 - 4:17 PM
    Greetings Roslyn,

    Jason is correct. Alua is the undertaker. His color is black. Those of us who have this "road" of Baba should not go to hospitals to visit seriously ill folks or where there re terminally ill people. He is one of the older "aspects" of Baba and is closely connected to the Dahomey region.

    Peace,

    Iyabode
    • Unsu...
       

      Re: Roads of Babaluaiye

      Mon, August 13, 2007 - 2:14 PM
      Point of clarification here.

      I made Obaluaiye in Dahomey. None of what was mentioned in this post has ever been conveyed to me. Again, any "aspect" of any Orisha/Irunmole can simply be called upon through their vessel.

      Please correct me if I made an incorrect statement here. No reading of Odu Ifa bears any of this out. Sango is Sango, Esu is Esu, Oshun is Oshun.

      Peace and blessings

      Princess Adinasse
      • Re: Roads of Babaluaiye

        Fri, September 14, 2007 - 4:58 PM
        Thank you. it is interesting to hear how information is so different depending on where and how they received Orisha. I had the great fortune to be present when a friend of mine received Oya from a woman from Nigeria.....she was referred to as Iya Sango.....and how different it was than what I had participated in when I received Orisa in the Lukumi traditions. I am so thankful to have had the oppurtunity to witness.

        Many blessings,

        Michael
        • There are things that some of us are see here, as a repeat of what has happend in the Christinity and Islam traditions repeating themselves i with respect to Orisha devottees.

          With all due respect, I think its importnt to put things in contect. The 4OOyrs of the African Holocaust (Slavery) which resulted in the presence of the Orisha in this part of the world is a relative new/young . in respect to the thousands of years of evolution of wisdom/science & spirituality that has been passed down through our ancestors.



          <<"Road" or "Ona" is an incorrect nomenclature I am afraid. For instance, when I was initiated, I received "Sango" Period. >>

          May I humbly propose a different way to come at this issue? And I mean no disrespect to anyone, I just wish that you reflect with an open mind.

          <<Princess, what you say, I am sure, is 100% accurate in Africa. I can only speak specifically of Santeria, and generally of a few of the other Diaspora traditons. Those brought from Africa were more than just Yoruba. When our Yoruba fathers and mothers were trying to pull their sacred knowledge together, they would have needed to incorporate or isolate these other peoples. They incorporated them. They also incorporated plant knowledge and other things that they learned from the indigienous people. The result was, and after further evolution in relative isolation, a new religion. >>

          Africans had been in the so called "new world" for longer than the European states that were involved in the slave trade. Our presence and sharing of knowledge and traditions predates this relative new phenomenon. One example would be the King of Mali who sent over a 100 ships to "north America" thousands of years b4 Columbus. The historical and archeology evidence, backs the historic royal accounts/records. The oral history of some of the Aboriginal peoples of the Americas speaks of this, as do our African ancestors.

          <<Look to families as your example. For those of the Diaspora faiths, Africa is our parents. But we are Africa's children. Are not children different than their parents, yet the same? That does not make one better than the other, just different. >>

          I ask a someone who was born in west-Africa can use that argument , and decide to invent my own brand of Orisha worship. Since my parents birthed me, there is a lot that they would see in my new religion that they are proud of, at the same time they will have the wisdom and knowledge that can help to guide/correct me.

          What we are trying to share is that we should learn to understand and fully appreciate the Afrocentric teachings and culture. In order for us to have a good/balanced reference to decipher things in the present.

          <<We will always love and venerate Africa. But we are not pure African. To ask us to reject the other elements of our lineage would be to ask us to pick and choose which Egun we venerate.>>

          That is not scientifically accurate. If you are human you are of African decent (It just that some people migrated out longer than others ). Our African ancestors have been telling us that for centuries, its only recently that modern science has been able to prove that through our Genes. The concept of Half-breed is a tradition that is inherited from the Eurocentric worldview. In Afrocentric terms , it is understood that you can be 100% Yoruba, 100% ISOKO & 100% SPANISH. It is similar to the pre-colonial world view of a lot of indigenous peoples.


          <<So, there are minor differences in our beliefs. Would you (and I mean all of us) reject the others, say yours is the ONE true path? Would that not (possibly) lead to the kind of religious wars that Christians in Europe use to engage in, or the nasty arguments that they still have? >>

          This came about because they did not know their own spiritual heritage. Had they understood they were worshiping the same God & were all children of the almighty, maybe they would have been harder to convince to Kill each other in the name of God.

          When Africans gave the idea of Monotheism to the rest of the world. it was with the understanding that we are one, and are all children of the Almighty (Olodumare in Yoruba tradition, Oghene in Isoko tradition ,). The Christians in Europe, were and are disconnected from the roots of their Spiritual path, that combined with Racist ideology lead to divisions and wars.

          What we are trying to do here, is to not let a similar Eurocentric experiment happen again with regards to Orisha. The Christian Bible, teaches that there is only one Church. yet men have chosen to create/invented their our style/types of churches. Jesus understood that the teachings of his African ancestors was not being followed by the Hebrew religious leadership.

          Coincidentally I was listening to the "Tapestry" show on CBC radio today (Sept 16th, 2007) www.cbc.ca/tapestry/. f or and they had an interview with TOm Harpur author of "The Pagan Christ" and the things he touched on are eerily similar to what some of us see being discussed here by Orisha devotees. (they do put archives of their shows online, so it might appear there soon and be available for download as an MP3 file, for a month or so )

          Here is quote from his website

          " Harpur, formerly the religion editor of the Toronto Star and author of many books on faith subjects, believes that originally, there was one primal, central myth which emerged Undoubtedly in Egypt. All the other ancient sacred stories flow from there.

          The big difference between the Jesus legacy and other mythological traditions like that of the Egyptian god Horus, was that devotees of the other religions never viewed their divinities as historical figures or their sacred stories as actual facts like Christians did.

          The Pagan Christ is forthright in declaring that counter to precedent, Christianity launched a hostile takeover of the ancient salvation myths. Many early church fathers, in an attempt to declare exclusive rights to this mythological Jesus, made him an historical biblical person.

          Once these ancient antecedents to Jesus were assimilated into what became Christianity, the pagans and their mythological sources were declared heretical. Since heretics and their books were determined to have no rights, they and their writings were viciously tracked down and eliminated by those who claimed to stand for the newly defined "orthodox" Christianity. " www.tomharpur.com/books/boo...christ.asp


          <<Is it not also possible, that the Orisha guided some of these difference. That it is a test? >>

          I think you are talking here about speculation, experimenting and/or guessing. Why guess when you can get access to the knowledge and then be able to discern for yourself, based on knowledge instead of speculation? You may indeed be completely right, but i would argue that its better to make decisions with knowledge.

          "One can never have too many wise councilors, Great minds think alike, unfortunately dumb ones seldom differ " So we are left with a combination of insight, experience and knowledge to help us tell which is which." :)

          <<That the next step in our spiritual journey is for parent and child to come together, accept the other is different without saying it is wrong. Would that not be a true rejection of Eurocentric ideals? >>

          That my brother is a Eurocentric approach.

          The Afrocentric path of our ancestors teaches that we are one. If you check with the sacred spiritual guardians of the indigenous peoples of the Americas, you will find a similar world view. Our ancestors have taught us to be our brothers/sisters keeper, and not to remain silent if we see something. We maybe be mistaken, but it is a whole lot better than having our brother or sister come back to us years later and ask us, "if you knew why did you not tell me? "

          I firmly believe that if more people came to understand the Afrocentric/indigenous world view. They would come to understand that they are in Harmony with their own personal and solemn beliefs about humanity & spirituality.

          May the spirits & wisdom of our ancestors guide us all and lead you to peace, prosperity and truth.
          • My brother, something you said confuses me.

            <<<<That the next step in our spiritual journey is for parent and child to come together, accept the other is different without saying it is wrong. Would that not be a true rejection of Eurocentric ideals? >>

            That my brother is a Eurocentric approach. >>

            If the European legacy is to destroy and subjugate everything that they could not bend to their will, how is it a Eurocentric approach to accept others for their differences? Are they not opposites of each other? Unless I am mistaken, can it not only be one way or the other?
            • My brother in Afrocentric/indigeneous world view. There is no "OTHER" . There is as the Rasta's say its " I & I " , not you and me.

              And the idea that it can only be one way or the other , is alien to some of our traditions. It is this sort of blind translations that can lead to well meaning confusions. let me illustrate with a little story that my older and wiser brother shared with me.

              ****** Start of story ************
              Lets say there are two cultures (Huggers and Spitters). And you have two best ferind who grew up next door to each other and are so close they pretty much complete each others thoughts/sentences. Since they grew up together they have never had the chance to experience something fundamentally different in their two cultures. And that is their respective reunion traditions.

              In the Huggers traditions if you really love someone, you express that by hugging them when you reunite, and if you hate them you spit in their face.

              In the Spitter tradition the most disrespectful thing you can do to another human is to Hug them, so when you want to show that you really love, appreciate and miss someone you spit in their face. In fact you dig up extra phlegm to show your deep felt love.

              These two best friend go away to different colleges for four years, and decide to plan their flights back home,. so that they arrived at the airport at around the same time,, and then share a ride back home .

              When these two friends meet, they both run towards each other, the one form the Hugger tradition runs with arms wide open, while the Spitter gets ready to spit in his friends face. One can only imagine how hurt and disappointed each of them would feel if they never had a discussion to deconstruct what just happened, because in each persons tradition they would have logical evidence to deduce that their longtime friend actually hates them.
              *************** End of story ****************

              If we seek to gain a better understanding of the Yoruba spiritual traditions of Orisha, we need to understand and appreciate the Afrocentric worldview. Otherwise we run the risk of making logical, but erroneous conclusions, based on a Eurocentric world view. Similar to how the Huggers and Spitters misunderstood each other.

              For some of the indigenous and Afrocentric peoples in this hemisphere, we live in multiple worlds. The inclusive circular & interconnected logic of our ancestors, as well as the Eurocentric either-or , us-vs-them mentality of the western world.

              I hope that clears that up a bit.

              Now i would love some input/reflection on the other aspects that I brought up in my previous response.
              • Kabo,

                Htp,

                Brother Ifo powerful lessons. As an Afrikan traditionalist you are correct , there is no "other". Some people wish us to forget our mothers and fathers, (kuvito/egun) and their/our healing by airing the full weight of our worldview/cultural selves with out the baggage of racism and so-called white supremacy. Excuse us while we heal our minds and our spirits by re-affirming our cultural values and ways, and traditional knowledge. Thank you for clarity and not confusion. You represent the Afrikan worldview very clearly. Continue to teach and bring light/mind to our Afrikan traditional frames of reference. May our kuvito/egun guide, strengthen and protect you as you affirm our Afrikan ways and heal our ancestoral MA'AFA.

                Shm htp,

                your sister Chari HOUNGBO (Dahomey, West Afrika)
      • Re: Roads of Babaluaiye

        Wed, September 26, 2007 - 11:29 AM
        Kabo, Htp, Respect,

        Princess,
        You are correct in Ghana/Togo/Dahomey/Nigeria/Cameron Obaluaiye is the same. Sango is Sango. Mami Wata is Mami Wata. In traditional societies as you know we see/know the whole and not the fractured/broken out. I think we are seeing/noticing worldview differences in addressing our traditional Afrikan cultural systems.

        We are the healers of our Afrikan selves and our Afrikan traditional ways, may our abosom/kuvito/egun give guidence, protection, and strength! Asante sana, for your answering the call of our mothers and fathers and engaging in the kazi.

        Shm htp,

        your sister Chari HOUNGBO (Dahomey - Queme, West Afrika)
        • Unsu...
           

          Re: Roads of Babaluaiye

          Wed, October 3, 2007 - 9:22 PM
          "...fractured/broken out."
          That's exactly what happened tragically, what you said is exactly perfect. Thank you.

          To practice African religion, we have to honor Africa.
          • Re: Roads of Babaluaiye

            Sat, October 6, 2007 - 4:08 PM
            Alafia Igoro



            I KNow I am from the Lucumi side of things being crowned Ochun IBU Akuaro from the Odu of IFA (11-11) Ojuani Meyi there are several paths or Oñas to all the orisha Obatala, Yemaya, Ochun, OGun, Eleggua/Eshu , The Only orisha that do not have Oña / Paths are those of Shango and OLLA LLANSAN . this is shown and told through Odu Ifa

            even Babalu Aye / Asojano has paths or avatars that born through the corpses of IFA and Odu IFA

            The following is a list of paths of Asojano/ baba lu aye

            Babalú Ayé Ajorotomi.
            Babalú Ayé Beluja.
            Babalú Ayé Bokú.
            Babalú Ayé Molú.
            Babalú Ayé Olode.
            Babalú Ayé Oloko.
            Babalú Ayé Sapata.
            Babalú Ayé Aberu Shaban.
            Babalú Ayé Abokun.
            Babalú Ayé Adan Wan.
            Babalú Ayé Adu Kake.
            Babalú Ayé Afisino Sanajui.
            Babalú Ayé Afrosan.
            Babalú Ayé Agdi.
            Babalú Ayé Agrozumeto.
            Babalú Ayé Ajidenudo.
            Babalú Ayé Alino.
            Babalú Ayé Alipret.
            Babalú Ayé Aloa.
            Babalú Ayé Amabo.
            Babalú Ayé Ano Yiwe.
            Babalú Ayé Apadado.
            Babalú Ayé Avidmaye.
            Babalú Ayé Avinuden.
            Babalú Ayé Azon Tuno.
            Babalú Ayé Bayanana.
            Babalú Ayé Da Souyi Ganhwa.
            Babalú Ayé Dada Punpola.
            Babalú Ayé Dap Rodo.
            Babalú Ayé Dasano Atin.
            Babalú Ayé Dassano Molu.
            Babalú Ayé Demashe.
            Babalú Ayé Efundo.
            Babalú Ayé Felu.
            Babalú Ayé Gauze.
            Babalú Ayé Gbo Zuhon.
            Babalú Ayé Houla.
            Babalú Ayé Hountebe.
            Babalú Ayé Hountese.
            Babalú Ayé Jolobato.
            Babalú Ayé Joto Roñu.
            Babalú Ayé Joto Sojura.
            Babalú Ayé Jumewe.
            Babalú Ayé Juoni.
            Babalú Ayé Kalinotoyi.
            Babalú Ayé Kanepo.
            Babalú Ayé Kpada Dayigbo.
            Babalú Ayé Kujunu.
            Babalú Ayé Kusue.
            Babalú Ayé Kutumase.
            Babalú Ayé Laundo.
            Babalú Ayé Leke.
            Babalú Ayé Lumpue.
            Babalú Ayé Miyanya o Miyanye.
            Babalú Ayé Niyone Nanu.
            Babalú Ayé Ogumo.
            Babalú Ayé Ojukame.
            Babalú Ayé Otobue.
            Babalú Ayé Rujuere.
            Babalú Ayé Shakuana.
            Babalú Ayé Shamafo.
            Babalú Ayé Shono.
            Babalú Ayé Somemo Maya.
            Babalú Ayé Soyaya.
            Babalú Ayé Susana.
            Babalú Ayé Suvinegue.
            Babalú Ayé Tokuon.
            Babalú Ayé Toseno.
            Babalú Ayé Yanu.
            Babalú Ayé Yonko.
            Babalú Ayé Zoninu.
            Babalú Ayé Zuko.
            Babalú Ayé Nanú.
            Babalú Ayé Asoyí u Asojí.
            Babalú Ayé Ayanó.
            Babalú Ayé Aguó.
            Babalú Ayé Aliprete.
            Babalú Ayé Afimayé.
            Babalú Ayé Aluiyá.
            Babalú Ayé Babá Aribó o Babá Arubó.
            Babalú Ayé Socutá.
            Babalú Ayé Lokuón.
            Babalú Ayé Asudó.
            Babalú Ayé Sujjú.
            Babalú Ayé Dakuanambó.
            Babalú Ayé Afrekereté.
            Babalú Ayé Kaké.
            Babalú Ayé Osuniké.
            Babalú Ayé Babá Mafí.
            Babalú Ayé Sagpatá.
            Babalú Ayé Chakuaná o Chakpana.
            Babalú Ayé Obarileo.
            Babalú Ayé Lanwelosán.
            Babalú Ayé Babá Aluwa.
            Babalú Ayé Babá Agrónica o Acrónica.
            Babalú Ayé Babá Yonkó.
            Babalú Ayé Babá Odé.
            Babalú Ayé Osanlao.
            Babalú Ayé Babá Wueroato.
            Babalú Ayé Abosojún.
            Babalú Ayé Asojuano o Asowano.
            Babalú Ayé Aldamacururú.
            Babalú Ayé Yesá.


            ALL FOUND IN THE COMPOSE OF IFA

            What I find tragic if the separation of religions .. Instead of working to Unity and shareing the bonds ... I see more more and more Black american's falling into the traps the ONE true religion motherland ... Instead of seeing it as Oludumare and Olofin takeing the religion like a dandelion upon the wind spreading the seeds around the world ...... in slave trading

            Even in Candomble of Brazil where many Lucumi have traveled back and fourth to Africa they have kept the traditions of the Oña/ Paths as well .........


            sometimes the fractures/Broken out are in peoples minds and hearts and not so much in the reality of what is around them ...


            Odabo

            Woofy .....OLO Osun 20 years .....babatobi in ocha Ogun toye
            • Re: Roads of Babaluaiye

              Sat, October 6, 2007 - 4:15 PM
              Alafia


              OH and I have been to Osogbo and Benin and OYO back in the 80's and I have been present in many ceremonies there as well as IFA incitations and......


              and I also carry black and african blood in me from birth lines .......
              • Re: Roads of Babaluaiye

                Wed, October 10, 2007 - 9:08 AM
                "and I also carry black and african blood in me from birth lines ....... "

                What is "black and African blood" if you can explain the difference.
            • Unsu...
               

              Re: Roads of Babaluaiye

              Sat, October 6, 2007 - 7:50 PM
              Alaafia,

              Again, there are praise names, aspects, places where Orisha made a stand and so forth in the Ifa corpus. Each of these are names, perhaps not paths.

              Would you kindly give us a cite or two of any of the praise names you mentioned in the context from which it was written in Odu Ifa?

              It would be much appreciated.

              Many blessings of peace.

              Princess Adinasse
              • Re: Roads of Babaluaiye

                Sat, October 6, 2007 - 9:44 PM
                Alafia Iya Adinasse

                I am not a AWO but I do know a bit about my religion and bases according to Ifa and Orisa

                if you will allow me

                Asoyi is the oldest of all the paths of Babalu and is said to have fathered the rest. He is known as a diviner (babalawo). He became sick in the odu's Irosun Oche and Irosun Ika. When he became sick, he was exiled, he took vengance on those who exiled him by making them ill as well. This is how he became the orisa of illness. He was infected by small pox which is one of his names Shopona. Although he controls over all infectious disease, he was not ever infected with leprosy. HIs necklace and broom are made with 21 black beads and 21 brown beads.



                A tad more information of who is Babaluaye/ Asojano ARARA

                Babaluaiye, "Father of the World" or Obaluaiye, "King of the world." Yoruba in Nigeria and in the New World know this Orisa as Sonopon, Sopona, or Sapana. Fongbe speaking people in Dahomey (Republic of Benin) and the New World know this Orisa as Sagbata or Sakpata. As is the case with all of the Orisa, translations of this name are only speculative, but it appears to mean to kill a person by covering them (dabbing, plastering, smearing) them with sores. Sa = dab, smear, plaster, pa = kill, eni = person. If this translation is accurate, it is in reference to the fact that Babaluaiye controls Small pox and other virulent diseases, such as leprosy, and other such conditions which make their presence seen on the victims skin as rashes, pustules, and other forms of degeneration or decay of tissue. Babaluaiye also controls all forms of venereal disease, including and especially the two great scourges of the late Twentieth Century, Herpes and AIDS. Small pox and other virulent diseases are only a minute part of what this Orisa is about. Babaluaiye is an Orisa with at least sixty aspects (personalities) or roads. Sonopon, Sopona, Sapana, Sagbata or Sakpata, are not usually employed when addressing or speaking about this Orisa, both out of respect for the awesome destructive power that it implies and because this writer believes that they impose limitations on the scope of powers entrusted to this Orisa by Olofi. Babaluaiye, "Father of the World" or Obaluaiye, "king of the world," are both more respectful and more accurate, as they allude to the scope of the power in and influence over the acts, actions, and attitudes of humankind in (Aiye) the physical world. The physical world is the playing field for the forces of construction and destruction, increase and loss, life and death. The physical world is the only place where these forces fully, truly, and completely manifest them selves and thereby effect the human condition.
                It is through Babaluaiye that one of the most important concepts of human existence is revealed to us: the law of limitations. Babaluaiye teaches us, that for humankind to function as both citizens of the "physical world" and as citizens of the "universe," we must abide by certain earthly and "heavenly" laws which govern our behavior; whether we chose to accept their authority or not. Then, Babaluaiye tests us to see if we can keep our self centered natures from throwing us out of balance and harmony with the universe by selling our "souls" for pleasure, temporal power and material possessions. No matter how much economic influence we may amass in our lifetime, we will all eventually lose out to Babaluaiye, because we are all mortals and Babaluaiye is "Father Time." Babaluaiye works in close partnership with Iku, the Orisa of death, whose function it is to take us of the face of this earth, regardless of our accomplishments on this Earth. Babaluaiye teaches us that material gains do not bring us physical immortality. If we learn the lessons and pass the tests of life, Babaluaiye extends a gentle hand to us. It is through the lessons that Babaluaiye provides that we learn to mold our beings in order to live and prosper in the physical world. Babaluaiye teaches us that imagination must be harmonized with our immediate life circumstances. Babaluaiye, helps us to develop a pragmatic world view, so that we become better able to draw conclusions after all of the facts have been and proven. If we do not come to this understanding, we must live with the consequences of our rash actions. From Babaluaiye we learn the often-harsh lessons that show us the value of acquiring these building blocks of personal growth: knowledge, wisdom, understanding. With these building blocks of personal growth we develop patience, caution composure confident nobility of mind and dignity insight. Once we have acquired knowledge, wisdom understanding; and developed, patience, Eso, caution and composure. We will be well on the way to having Iwapele;, gentle character. It is then that we will be accorded, respect, by our elders, our peers, our juniors and will therefore be well on the way to being Agba, elders in our own right.
                Babaluaiye teaches us that for there to be personal growth we must fulfill our obligations and responsibilities. Babaluaiye teaches us of duty and the duties we must perform in order to build, Iwa, character and Ewa, beauty. The example of Babaluaiye helps us to understand the concept of" Iwa ewa": Iwa (character) is Ewa - (beauty). Iwap�, gentle character, imparts, Ewa Inu, inner beauty. Babaluaiye teaches us that life is an exercise in problem solving. The trials and obstacles we face help us to develop the wisdom to deal with all of lifes difficulties. Babaluaiye tests our endurance. Babaluaiye is the Orisa of discipline and consequences. Babaluaiye deals with the concept of personal growth and responsibility.
                Babaluaiye is the Orisa of self-discipline. Babaluaiye teaches of the benefits gained by having self-discipline and he of all that can be lost by not having self-discipline. Babaluaiye, teaches us that life a without discipline is a hollow and worthless, illusion. A life based on illusion and falsehood must in time face the consequences: loss, ruin and sorrow. The following Sacred legend, illustrates this point very well:

                In the old days when the African world was being created, Babaluaiye, was a young and handsome prince, who did not live an organized and disciplined life. He wanted to live on his own and did not want to Obey the older Orisa. He was so disobedient that he caught every contamination in Yorubaland. The complaints were so numerous about him that all the Olorisa gathered together and repudiated Babaluaiye because of his condition; (among the contaminations he contracted were Smallpox and leprosy) No one helped him or presented him with offerings of any kind. He was even disrespected by his sons, who saw him as cripple walking with a cane. The only Orisa who looked on him with pity was Esu Elegba. As a penalty for his "sins" all of the Orisa decided not to speak to him or hear him. Babaluaiye, repudiated by his own people, exiled himself to another town. When he would pass a town or village the people would throw water across his path and say "Molo boro, "take harm with you Babaluaiye would then bless them.
                In his travels, Babaluaiye met with Esu Elegba who took him to the house of Orunmila, in the land of Ole Ile. Orunmila said to Esu Elegba "You always bring me these difficult commitments, but, I will consult Ifa for him." Orunmila consulted Ifa and told Babaluaiye that he had been repudiated because of his lack of discipline and disobedience. But he would be greatly admired and loved in another land.
                First he would have to make Ebo with different grains and that dog should be his constant companion.
                Babaluaiye obeyed the counsel of Orunmila and gave his thanks to Esu Elegba. When Babaluaiye left, Esu Elegba presented him with a dog, which Esu Elegba had gotten from Ogun and Osanyin. Babaluaiye continued on his way until he reached Dahomey. The people of that land paid homage to all the terrestrial Orisa (Orisa of the Earth/the soil). At that time in that land everyone lived on their own, except the king, who believed himself to be a God. The king killed, plundered and did what-so-ever his heart desired, without any consideration for the consequences; but at the sight of Babaluaiye the king knelt at his feet and asked for forgiveness for his wrong deeds. Olofi blessed Babaluaiye for listening to Orunmila. Then Olofi anointed Babaluaiye with a fish and cleansed Babaluaiye. This is how Babaluaiye established his kingdoms amongst the Ewe speakers (Fongbe, Arada or Arara}, Mahi Etc., West of Yoruba Land.


                The example of Babaluaiye teaches us that no act or action is without consequences. The example of Babaluaiye can help us deal with the idea that what can't be cured should and must be endured. It also teaches us that in time all illusions are torn apart. How many stories have been told and written about people who realize on their deathbed that they have wasted the precious gift of life by living it in an illusion? The example of Babaluaiye teaches us that if we do not pay attention and suffer the consequences, it is possible to learn from the consequences and rise above them.
                Babaluaiye suffered harsh consequences. He lost outer beauty and was scorned, but with the help of Elegba and Orunmila, Babaluaiye overcame the consequences, developed gentle character, (Iwapele) and inner beauty, (Ewa Inu), and thus became a king.
                The lesson of Babaluaiye teaches us that we must learn - we can learn the lesson hard or we can learn the lesson soft, but we must learn. Babaluaiye is symbolic of the struggle for survival and advancement that we must face every day.
                The legend above, sets the stage for talking about much of the lore and symbols connected with Babaluaiye:


                * Babaluaiye controls and can give protection from, Small pox, syphilis, cholera, AIDS, Herpes, internal and external ulcers, and infections such as gangrene, all diseases which effect the skin. . Babaluaiye also offers protection from loss of limb and paralysis. Olofi conferred this power (Ase) on Babaluaiye, after He experienced their awful and humbling effects as a direct consequence of his former profligate life style.

                It is from Babaluaiye that we acquired the knowledge of preventing the spread of Smallpox by inoculation. The priests of Babaluaiye, would use the pus from a Smallpox victims sores, process it in a way still not known, scratch themselves and other members of the cult group with sharp piece of shell. A mild case of the pox would follow and immunity was insured. Priests of Babaluaiye also understood how the disease could be spread. Smallpox usually struck in the dry season, and spread on the hot dusty wind. The priesthood of Babaluaiye would often engage in "germ warfare", to eliminate enemies, foreign and domestic, royal and common. One means by which the pox spread was by sweeping up a dust cloud with a contaminated broom. . Ha is broom in Fongbe and Sasara means broom in Yoruba. Ja, (pronounced Ha) in Cuban Creolized Fongbe. The shrines and pots of Babaluaiye are covered or veiled by a skirt of palm fronds (mariwo) because Babaluaiye wore palm fronds to hide his scared, wasted face and body. The skirt of palm fronds (mariwo) also alludes to the broom, Aha. It is said that when Babaluaiye wears the palm leaf skirt walks with his limping gait it makes the mariwo moves like a broom sweeping. The Ha, A, Ale and Sasara, is usually made from the veins or spines of the palm leaf and is a symbol of the power Babaluaiye to heal and kill. This is more than likely where the African American "superstition" of not touching people with a broom started. Several kings of Dahomey are reputed to have met death from small pox spread by priests of Babaluaiye. It is also the belief of this writer that members of the priesthood of Babaluaiye who found themselves transported to New World slave ports used this knowledge against their captors on more than one occasion. The worship of Babaluaiye was banned in Nigeria and in Dahomey (Rep. of Benin). It is claimed that the Priesthood were selectively killing people with the pox so as to steal their property and belongings, sine all that belonged to a person taken by the pox went to the priesthood. Perhaps, it was because British Colonial Governors in Nigeria and French Colonial Governors in Dahomey were being killed by the pox? In spite of their best efforts colonial laws did not stop the priesthood of Babaluaiye. Worship of Babaluaiye continued; and his devotees just called him "Oluwa," Our Lord. Here we have another example of Babaluaiye exemplifying the struggle for survival.

                * Smallpox is an airborne contagion that usually struck in the dry season, and spread on the hot dusty wind.
                As a result, Babaluaiye is associated with heat and the "hot earth," (Ile gbona.) People are warned not to go out in the hottest part of the day. Water is sprinkled on the floor or ground to cool and calm Babaluaiye. As stated earlier when Babaluaiye would pass through certain areas the local peoples would throw water in his path, saying "Molo boro", "and take harm with you".


                * In several legends, Babaluaiye went to Dahomey and became a prince or king. In three legends I know of, Babaluaiye was driven out because of his own behavior, but in one legend, Babaluaiye was taken to Dahomey by his brother Sango so he could marry Nana Buruku the queen of the Arara people and thereby become king. Some writers say Babaluaiye came from Dahomey to Yorubaland, but all the legends I have been able to find either in the sacred legends of the Dilogun divination system and from elders in the culture indicate that Babaluaiye went to Dahomey.
                According to Melville Herskovits, the Sakpatases, (priests of Babaluaiye in Dahomey), always dress in a beautiful loincloth, that is richly ornamented with jewels and silver. Which seems to be an indication of the royal status of Babaluaiye/Sakpata among the peoples of the former Kingdom of Dahomey.

                Babaluaiye is closely connected to these other Orisa:

                Afra is the Elegba that is the "traveling companion" and protector of Babaluaiye. Babaluaiye can and should be considered a "God of the road", because of the time spent "running the street" chasing the wild life and for the time spent wandering in exile.

                Babaluaiye lives in the deep forest with Osanyin until the hot dry season draws him in to town.

                Babaluaiye has a connection to Orisa Oko, who is also an "earth" deity. They share duel status of healer and killer, builder and destroyer. Both growth and decay are central to the nature of Babaluaiye and Orisa Oko. It is said that by day Orisa Oko is a handsome man that all enjoy seeing, but at night Oko is the face of death, Oko, is the earth from which our food grows and the earth in which our graves are dug.
                Babaluaiye has a connection to Ogun, because Elegba borrowed the two dogs that travel with Babaluaiye from Ogun. Like Ogun, Babaluaiye also wears "clothes" of palm fronds (mariwo). At one point during his period of exile Babaluaiye was so poor that he had to clothe himself in palm fronds.
                Babaluaiye is connected to Oya as both use the wind to "work."
                Babaluaiye is connected to Osun, because Osun owns the blood stream that carries the infections through the body.
                Babaluaiye is connected to Orunmila because Orunmila did a reading that set Babaluaiye on the path to recovery and success. This is also why in many Orisa houses in Cuba and the US. Dilogun is only read up to the thirteenth Odu, the Odu dedicated to Babaluaiye, because Orunmila read Babaluaiye and set him on the right path. Now, Orunmila knows all the secrets Babaluaiye has.
                I hope this information is of interest and use to all.

                • Re: Roads of Babaluaiye

                  Sat, October 6, 2007 - 9:54 PM
                  Alafia Princess

                  YOu also stated that Ochun is Ochun I agree to a point IYA since from texts of Ifa corpse as well I add my notes and show the Odus where the Oñas/Paths of Ochun come from

                  These are essays I have wrote to help people understand the orisa. These are notes I have taken from my padrino's and I would like to share with others .. By no means does this say you should doubt your padrinos and the form you have recieved the Orisa. Only that this is how some houses re-enforce the paths of each orisa ... Again , I will say this is not the law ... Santeria had no guide book on how things should or no be done as a rule . Follow , what is right in your ILE or Rama .
                  (Some paths have no information only the Odun in which they are found) This article was first published on Santeria Lucumi Online Community on October 15, 2005, by myself ..OTA_OMI

                  Caminos of Oshun , Ochun , Oxum


                  Caminos or Avatars of Oshun (Ochun)

                  Oshun the goddess of the river that carries her name in Nigeria. They say she lives in a cave that still exists today in Ijesa, Nigeria north towards the river Nile. The second wife of Chango (Shango).

                  Although this Goddess is adored in many parts of Yorubaland , it is in the City of Osogbo, where her river passes , where she has a larger group of believers. The Name Osogbo is derived from the vocabulary of Oshun and Ogbo. Still today her followers where the Collar of the color amber. In Africa, her messenger is the crocodile. Her followers take offerings to her river and ask for help and favors.

                  This is the goddess of love, of happiness, also the owner of the rivers. Raised on the bosom of Yemaya , who gave her the fortune of the sweet waters to be her home.

                  This is found in the Odun of OseChe (9-5) where Oshun, in her efforts to help the world lost her fortune. After this she began to wash clothes at the river and people would pay her with coins. One day , her coin fell in the water and the current took the coin to the sea. She began to beg Yemaya and Olokun to return her last coin , for it was all she had to buy food for her children. The Gods she begged when they saw her, where moved by her story and pulled the great seas back till Oshun could see the riches at the bottom of the seven seas. But , Oshun only picked up her coin that she had lost and turned away. The Gods not understanding why she would only take her coin and nothing else , Said :

                  "For your honor and honesty we will give you part of our riches and the river as your home , But never again give it all away ."

                  There is a Pataki that shows the importance of the goddess: When olofi created the world , the heavens and earth would communicate through the Ceiba Tree. But , man defrauded the confidence of Olofi and he separated the heavens from the earth. From the beginning Olofi had given man everything to human kind . They had not plowed nor planted anything . For this man began to die of hunger. Oshun, seeing this transformed into the vulture and took a full basket of bread and black eyed peas to the heavens. There she found Olofi with hunger, And she fed him . Thankful for the food Olofi, asked what is it that she wanted in return for her favor. This is where she interceded for mankind.

                  Olofi, said those that defrauded me he could not do nothing for them . But , for her offering of the food he ate, but half way back down to earth there was a man that could help her. Upon reaching halfway down Oshun came upon Orisa Oko who farmed and saved.
                  Oshun grabbed all she could that he had grown for hundreds of years that he gave her . She returned to the earth , with all she could carry . And fed her people. For her act of generosity they crowned her queen .

                  Lets see how important is this goddess , Blessed by the other Gods and Olofi himself , and how important she is to the religion Yoruba.

                  Caminos or Avatars of Oshun

                  Oshun Ibu Kole : inseparable from the vulture, with whom she works . Her name means " the one who picks through and recovers the garbage and powders". Watches over the home. Lives in a tinaja of clay. One may put at times to eat in a palangana of water. She takes in her attributes: a doll of porcelain or plastic, two pool balls , two mirrors , 5 feathers of a vulture, 5 mortars (found in pharmacies) Her Otas live on top of a rose of Jerico. One puts a fan made of vulture feathers and with white beads. She is born in the Odun Eyeunle-Ojuni (8-11) . Others say in Odun Obetuanilara. She has a crown that is adorned with vulture feathers and two mortars, a broom, two oars, a sword, a moon, a cup , a bell, a drum, a trident, a comb, a hand, a pilon, and ten spears. One puts ten African Loro feathers and this can grow to fifty five . she takes a basket with five needles for sewing, thimble and thread. She has a ozain that is made for her and hangs over her Tinaja (anyone wanting the contents of this ozain may contact me for details) Once this Ozain is made it is fed next to Oshun . The Ochinchi of this Oshun is made with limo de rio , ceraja , bledo blanco or acelga. Inside her sopera she lives with a Arrow, fifty five bracelets of gold, forming a necklace and ten spears. Other Texts tell us that this Oshun is the smiling goddess and of exuberante characteristic that fell to the aspect lowest and poorest of all. They say she rolls around in the mud and streams, almost in the misery. Owns only one dress that for washing it so much she turned it from white to yellow . She is the highest of Aje (witches) and knows how to make and cast spells . The vulture is her symbol , and her messenger who conveys her whims. They say in this camino or avatar she only does bad things. Eats what the vulture brings her . Remember in Cuba this is the Oshun that is Honored above all . This Oshun eats goat two black hens, and two black pigeons and her guinea hen .

                  Oshun Ololordi:

                  Her name , translated means "Revolutionary" she loves to fight with Iron and the machetes. In this camino or avatar she is the Warrior. TO call this Oshun ones uses the cowbell and the machete. Her crown is adorned with coral to ones liking. She also takes a deer antler covered in beads of Orunla. One puts a horse of bronze or porcelain. she lives on top of a Ifa table with beach sand or sifter river dirt. One puts scarf's of silk and Ochinchi of bitter broom and lettuce. Her symbol is the Lechuza. Her sopera should be in colors of Green and rose.

                  Generally , she does not like yellow . she also takes five caracol shells Large of Aye. a Yunque in front of her made of cedar. IN ,this path to resolve problems of her children she eats lechuza. This ceremony if very difficult and hard . She is owner of the dams of the rivers. she is the wife of Orunmila , mother of Poroye, the daughter she lost in Odun Metanla(13). Has a son who's name is Oloche that has no representation in Catholicism . She has two hands of caracoles and five more otas she eats goat and deer. She eats alone or next to her husband Orunla. From her crown hangs a house, a double edged axe, a arrow of Ochosi , two oars, twenty five rings, two tables of IFA, two simple axes, a machete , two large oars and five Loro feathers . The crown should be the size of the head of the person that has this camino or avatar . She takes a sewing basket with five needles to sew , a thimble , thread , scissors. One puts the antlers of Ochosi or if one can the head of a deer. A Hand that is hollow made of brass that is filled with four aches , Ivory, amber , and corals. Is the Warrior, not to be taken as a fool , she defends her children and those that are in her graces, Never can be destried by her enemies. One puts four train spikes next to her to calm her anxieties to go to war that she has. She is dangerous when she is upset or mad at her children. Nobody can raise her from the floor till she says she is ready to be raised. She also has a Ozain (email me for details). In Catholicism she is portrayed as the "Virgen of Guadalupe".

                  Oshun Ibu Akuaro : Who's name means the Cornish hen. when this Oshun comes down one puts their finger in their ear and their hand on their head . Out of respect since they say she is the Oshun without a crown. She likes to eat with Yemaya hens that are ash in color. IN a special case she takes a tri-angle inside her sopera with three daggers hanging from the points this is sort of a talisman. Born in Ojuani -Melli (11-11) she eats Cornish hens. She takes a head band made in the form of a snake the size of her child's head . She takes a maja snake , with feathers of a cornish hen, that decorates her tinaja . She has a secret name , known to her children. She takes two long spears, two large oars, two cornish hens, a boat, a moon, a mirror , a sword, a needle, a fan, a double axe, ten bracelets , ten arrow of ochosi . She like five scarves green and yellow. Next to her sopera she like a sewing cushion , a deer antler, and a cowbell , and her baston of Akuaro , that lives beside her. This baston is made from Mangle roble, that is washed and feed with Oshun in a large ceremony ( cant give out details). Asojano was the husband of this Oshun . This baston is called Akinoro, Symbolizes a Eleggua, others say her husband for this its name.

                  Oshun Ibu Ana:

                  Her name means "Owner of the drums" is born in the Odun Oturpon Obge. Others say in the Odun Ofun -Ogbe (10-8). She lives on top of a drum different from the Bata. she takes three drums in front of her and a Ozain (ask me the details) Her crown is the size of the person that is her child and carries three drums, three guiritos, two spears, two oars, ten rings, and ten fish hooks. Others say her name means "she who does not hear the drum , but runs to it ". One of the characteristics of this Oshun is she hears nothing, One must ring five bells at one time for her to hear . Her children have to beg her for her help.

                  Oshun Anani;
                  Her name is translated to "she who love the arguing" or "Famous for the arguing". She lives in a tinaja . She takes a fan of bronze covered in bells and caracoles. Others say a regular fan covered in 25 bells and 25 caracoles washed in Oshun. But this fan is not given to her till she asks for it . along with her normal tools one puts a sun, a moon, a machete , a sickle, and a Hoe. Her crown takes a fan, a pick, a hoe, a cauldron, five rings, a snake, five feathers of Loro, a sthingy, a comb, a mortar, two hair combs, a half moon, a shovel , a small chair, a boat, a sunflower, a double axe, scissors, and a ladder of five steps, a drum and a mirror.

                  Oshun Ibu Yumu :

                  Her name means "one eho is born from which the woman is not pregant" Within the contexts of the Oshun's they say this Oshun truly is deaf. Her physical characteristic is her excessive beauty . Many say she is born in Odun Ica Melli others in Ochefun (5-10) . In her attributes she takes five bugles and a cowbell. They cover her in five scarves of silk of green and yellow. also she takes five machetes , a horse, ten bracelets, twenty-five arrows , twenty-five pieces of chain, One puts a basket full of everything to sew and knit, for this keeps her busy . She is owner of the Insect the Wasp , dominator of snakes ,. The horse she takes is called Alguero. she sits on a pilon of bronze . In her addimus she like quimbobo, that's taken five days later to the current of the river to win her favor. One should put a large axe to her . she takes a Ozian (as me the details). This Oshun is great and honored in businesses.
                  Oshun Ibu Odonki : This Oshun lives where the river is born . Her name means SHe who lives where the stream is born" She is the essence of the mud of the river .Owner of the streams. She lives on a pilon and takes a sewing cushion, a snake, a moon, two large spears, two oars, five arrows of Ochosi and a sword. She has a Crown that hangs three drums, five spears, five oars, five Ochosi arrows, five needle to sew, a sun, a machete , a hoe, a house, a dagger, five rings, and five snakes.

                  Oshun Ibu Ogale: her name means "lover of keys " or "owner of the keys" she is born in the Odun Obbara Melli (6-6) she lives around roofing tiles. she is old and a fighter. she is not a oshun that likes to be bothered. Apart from her normal tools she takes a male and female key. a arrow of Ochosi and armor, ten bracelets, a pick, a rake, a shovel, a yunque, and a trident, her crown takes these tools.

                  Oshun Ibu Acuanda: her names means "she who takes on death" born in the Odun Icafun (1-10) One puts 10 vases of Honey , lives in a chair . One puts five scarves of green and yellow . She was freed chango from jail after Oya imprisoned him there. The pataki says , That after Chango promised marriage to Oya he did not complete the marriage. Oya locked him in a tower surrounded by the dead , something that he is scared of. And he promised this Oshun if she freed him he would marry her as well . She blew cascarilla on the lock and it opened . but chango did not furfill his bargin with her either. This history is found in Odun (9-5) Osache. Her crown carries a cross, five machetes that hang from it , five simple axes, ten rings, a mirror, two combs, two spears. The ARARA call her Agokusi.

                  Oshun Ibu Adesa:

                  Her name means "she who has her crown secured" Others say " she is the crown" she is owner of the peacock. her sopera should be covered in peacock feathers. She lives in a basket covered in mariwo she is born in Obeche (8-5) the Arara call her Aboloto

                  Oshun Ibu Allade:

                  "she who is queen" she has ties with eleggua. she does the same work as eleggua does. works day and night and gets confused.her crown is formed from material of Yellow and green and 15 Loro feathers that is covered in 15 caracoles. The ARARA call her Yisa.


                  Oshun Akuase Odo: Her name means "she who is born dead from the river" she lives on a pilon . one puts five bottles of water from five rivers. she eats the same as Ololordi . she works with the spirits since she is a spirit as well . the ARARA call her Totokusi.

                  Oshun Ibu Bumi :

                  This Ochun represents the shrimp of the river .. she eats deer, all animals offered to her should be white. born in Odun Oche Osa( 5-9) she has her own eleggua that is made in a Aye caracol.

                  Oshun Ibu Eleke Oni : meaning "she who carries honey in her heart " This is a worker Oshun of good character and vthe other Forum ntary force. she uses a baston . When she comes down she loves to have honey on her body . she lives near the plant paradise. she wears a snake around her . She is born in Medilogun melli (16-16) her crown has 101 pieces.

                  Oshun Ibu Itumu :
                  Possesses the sprint of a man . Is the authentic Amazon warrior. Eats goats capo as well as female goats. Takes a chain around her sopera in which the tools of Ogun are hung. Does whatever kind of work . she is a fierce fighter. she rides the ostrich into battle. When she battles in water she makes a ladder of the crocodiles . Her home is the lagoon. She is always in company of Inle and Asojano . For this reason of battle the keep her near. IN times of trouble her children offer and whole goat . Her offering is a cup of epo and Oti in front of her sopera. she has her own Ozain that lives in a tinja next to her sopera. the Ozain eats when she eats (ask me the ozain) born in Obara Metanla (6-13). IN arara they call her Jueyague.

                  Oshun Ita Timibu:

                  born in the Odun Ireteyero. Others say in Odi Osa (7-9) she lives with Orun , next to her sopera. she is the leader of the society of Hiyalodes. Her Ozain is loaded in a head of cedar. THis Oshun only comes out at night. she likes to move by boat. she is the sister to Ibu Nigua. Her children should not have dogs in the house. takes a cahin with all the tools of Ogun, achaba. A large Thunder stone. (ask me the ozain of this Oshun) Her eleke has white, coral , black, and tramaline, and the colors of Orunla.

                  Oshun Ibu Aremu Kondiamo :

                  Is the Oshun of the mountain. she pays for her use of ewes for the ceremonies of Ocha. she is Osainista. dresses in white. her eleke is coral and white with beads of Orunla. she is a mysterious Oshun . they say she is the Obatala of the river. they say she helped Orunla dismember a elephant in Obekana. she lives on top of a table of IFA. she takes a frontal of a deer, and one should rub her otas with cascarilla and cacao.

                  Oshun Ibu semi :

                  lives in the small inlets around the river. One should put a rock of copper. The araras call her Ajuanyinu.

                  Oshun Ibu Fondae: this Oshun died with Inle. She is a warrior and carries swords. she takes a doll covered in white dots and Loro feather on the head. her addimu is name. One offers half oranges with sandalwood. The arara call her Zeguen.

                  Oshun Ibu Odoco: Is a Tuff Oshun . always in company of Orisa Oko . For this she is a farmer born in the odun Obekana (8-1) takes a doll covered in all the beads of the orisas.

                  Oshun Ibu Awuayemi:

                  This path of Oshun is blind. she talks in the odun Oyekun Melli . she lives with Asojano and Orunla. she take five canes in bronze and a horse.

                  Oshun Ibu Elenda: born in Odun Oche Leso (5-4) no information

                  Oshun Ibu Idere Lekun : Lives in the caves, dances as the waves hits the reefs of the ocean . she controls the tambor. and wears a mask for she is deformed in teh face born in the Odun Oddi Osa (7-9)

                  Oshun Ibu Inare: Daughter to Ibu Ana . lives on top of riches and money . she lives in teh beach sand , one puts a garabato of palo llamao .

                  Oshun Ibu Agandara :
                  This Oshun sits in a chair , carries a lock , one should put a lot of name , because it is her favorite food born in Odun Ikadi (1-7)

                  Oshun Oroyobi:

                  Olokun gave her the sand inside the caracoles , Salmon is her favorite food. with the sand she made the boarders of the rivers.. This Oshun is born in Odun Okana Oche (1-5)

                  Ibu Siegan: Queen of the coqueteria ... Born in Odun Okana Oggunda (1-3)

                  IBU IDDOI - El cause seco. she lives in a palangana ontop of a pilon with 5 sunflowers .con cinco girasoles. she takes a sewing basket , Ax, fan, machete. she is a witch and spell caster . The arara call her Fusopo.Now the information which I received was porcelein pan covered with porcelain plate. (Sort 0f like the old fashioned white wash basins at the turn of the century here). Her herramientas can be made of bronze or gold. She has an herramienta similar to the round with 5 spears, instead it signifies the N/S/E/W points of the earth, Only 4 points. She is the huntress. She requires the hound dog for hunting

                  She has an herramienta which goes atop of her plate similar to a chiribiki, Has to be sent to be made like alot of other herramientas. She has a musket, a horse and 5 arrows of Ochosi. In this camino she hunts with Ochosi and was his mate.

                  The colors of her beads are Mother of pearl, Ivory, honey and coral. ( **this information provided by IYA ofecita from our webgroup )
                  • This is the maximum depth. Additional responses will not be threaded.

                    Re: Roads of Babaluaiye

                    Wed, October 10, 2007 - 9:49 AM
                    Thanks for the information.
                    I think that the real meat is not so much different roads, but different aspects of the same one being. I'm me 100% but there are various layers of me that require each individual to deal with me according to who they are and how I will interact with them.
      • olu
        olu
        offline 1

        Re: Roads of Babaluaiye

        Fri, December 19, 2008 - 6:18 PM
        peace and blessings. greetings to all. as a mere omo awo, a apprentice in ifa priesthood may i share what i have learned via dialogue with an elder / messenger from egbe ifa ode remo. according to the teaching of the ifa elders in ode remo, nigeria, the term "road" in the original usage of the lucumi tradition actually refers to the "code" which signified the particular odu incarnating a particular orisa. so we can say that "road" and "aspect" are in essence the same thing - it is a coded reference to the particular archetypal frequency of the orisa birthed in a particular odu.
        what i am gratified to see in this tribe is the willingness to dialogue with mutual respect and the openess to the possibility of synthesis or harmonization of new world and continental afrakan traditions of ifa-orisa. with that said, there is much in the classical ifa mystery system (awo) we have forgotten or lost, or has been supressed or distorted with the apparent coooptation of lucumi in cuba early last century (which i suspect was done by the jesuits). this is why the pope can claim that his church recognizes santeria as an expression of xtianity but ifa is the work of the devil. be that as it may, we need to wholeheartedly be open to a critical evaluation of our inherited new world tradition and open to a wholehearted return to the source which means among other things sitting at the feet of afrakan elders and learning from them.
        to my limited knowledge, some of the awo we do not really find seated in the west include the awo of trance pssession, of ofo ase (some awo can perform blood offerings using power of the word without any knife or means of slaughter); of oriki (which places the awo in state of possession of the orisa energy - a major criteria then of efective mediumship); of interdimensional and astral travel; of ogun martial arts; of weather control, of such advanced "siddhas" or powers as levitation, bilocation, and time travel; the most important awo of iyaami, without which no true awo is possible; of reanimation of the dead; and most importantly, of communal prayer. indeed it is said in ode remo that 16 awos invoking ELA every 16 days can change reality.
        wihthout doube we give thanks and praise to our lucumi and other new world afrakan ancestors who preserved what they could of our heritage under conditions of the genocide, terrirization and domination that characterized the afrakan holocaust so we might have a BRIDGE to get back home. while however we may necessarily begin our journey on this side of the water, the goal, according to my basic understanding is to return home and to do that we have to cross the bridge and not lose sight of our goal and get fixated on the bridge as if it were the destination.
        at the same time, without the bridge there would be no way to cross over to guinee. so my question is, can we honestly and openmindedly arrive at a critical evaluation of the pst 500 years of afrakan tradition in the west? can we manifest the courage to make whatever changes that may be found necessary once we reconnect with our original source? if so, how? inf not, why not?
        sure we dont want to throw out the baby with the bath water but we have to be clear as to what the baby is and a firm seating of classical ifa in the west based on reclaiming the knolwedge of our afrakan ancestors through establishing their teachings among ourselves seems the best if not only way to do so effectively. this means both travellling to afraka and making it possible for afrakan elders to come among us and teach - and this last requires some changes in our character, most importantly involving decontammination of the residue of eurocentric conscousness and centuries of intellectual, emotional, spiritual and sensual conditioning and pollution. this most importantly also includes learning and applying traditional protocols of character development and of study / learning.
        in other words our afrakan elders will not teach if we do make ourselves accessible to them - which means we in many cases need to stop excluding afrakan elders from our spiritual/ cultural systems as practiced in the west. we have to be willing to acknowledge our gaps, our ignorance and so forth and demonstrate willingness to re-align our consciousness, thought and practice with the original, enduring and exemplary models of ifa thought and practice as still manifested in the motherland today (mostly in the rural areas). we need to clean ourselves up as an international diasporic community that is still plagued with dysfunction (such as awos abusing religion for financial gian and sexual favors, awos abusing ifa to push drugs, denigration and discrimination based on color consciousness and sexism). we need to demonstrate to our elders good character and respect for the cultural system of knowledge transmisson they have honored and followed for 70,000 years. the new world tradition is only 500 years old at the most and has arguably been conditioned by christianity and eurocentric cultural assumptions, concepts, beliefs, etc (such as the emphasis on the magical nature of sacrifice reflected in the supposed correlation between how much blood you shed and how effective your ritual is - which sounds suspiciously like the xtian belief in the power of the blood, and the "inferiority of women such that they do not receive an entire hand of IFA). in my humble view this is what our new world afrakan ancestors strived and died for in preserving their heritage - so we could return to our roots and reclaim our afrakan minds and spirits.
        if there is further interest in developing this dialogue i would like participate if possible; this will require me to arrange internet access from oyotunji village where i am a resident. i have been on an extended leave of absence and will be returning soon. i have most of my research materials and notes there and will be honored to further this discussion with like minds.
        ire o,
        baba olu al-kemi adewole, ilari obakoseton.

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