Alafia ,

****WHAT'S THE DIFFERENCE BETWEEN 'OLOKUN FROM A SANTERO/AND A BABALAWO?

Well , that is simple one is closed and sealed ( OLuwo) and one is open (ocha) the Ollokun of the babalawo is closed and around it the ache is added into the making of the vessel and the (4) pillars of the world ..
The santero OLookun is a bit different but both ae equally powerful orisha. A OLOrisha can recieve the OLookun of Babalawo as well as a orisha of addimu .

****REASONS ONE IS TOLD THEY NEED OLOKUN,ARE THE REASONS DIFFERENT FROM A SANTERO AND A BABALAWO?

Stability , heath , moneary .. firmness on the earth ....reasons but mostly by the Odu that falls in a reading.

***WHAT IS THE DIFFERENCE BETWEEN OLOKUN THAT LIVES IN WATER,AND ONE THAT DOSEN'T LIVE IN WATER?

I dont understand this question cause even a Babalawos Olookun has a tid bit of OMI in it ...

****AS ANYONE WHO HAS RECEIVED OLOKUN SEEN A HUGE DIFFERENCE/CHANGE IN THEIR LIFE?

I recieved Olookun a long time ago ..... He is my bestest ally and My baston in life ..Usually it is OLookun that I need to make ebos to in my life ... Olookun told me I was destined to have a business one day .... and Maferefun Olookun I always have had my business .. IN my ITA OLookun spoke threw Yemaya and took the beach away from me ( FOr me to respect his beach ) ... But everytime I go to the boardwalk he gives me a Gift to take home and place to him .. Olookun has brought stability in my life as well ... I am not moving from place to place as I did as younger person .. Usually if I need a ebo in a consulta I might as well get ready cause it will be with Olokun ...


History of Olóòkun

The Birth in Regla and Matanzas

Regla ..ARA NLA

The town of Regla served as a entrée port where newly arrived slaves had their chains removed. It was a truly African town built by both the infirm and manumitted slaves, the majority of whom were Egbado and Ijebu, that where sent there. It was a a town were many of the important foundation stones of African religion in Cuba were laid .Regla was called ARA Olókun (relatives of Olókun) , and the city of Havana , right across the bay was called ARA NLA (the important citizens) . The town of Matanzas was also known as ARA ATARE (citizens of the hot peppers).

In Regla the cabildo headed by the priestess of Osoosi , Dona Victoriana Rosailia- Efunse ‘wari kon do (The one derived from Obatala and who finds what he is searching for far and wide encamps) formed one of the most important pillars , In the Lucumi world. She introduced the presentation of more orisa into the Initiation ritual of priests and began to organize the initiation’s ritual process by introducing songs and procedures.
A Yemaya priestess known only as EBI ATINU AYABA (the family member who from her stomach is queen), along with Tawaade (our crown) a priestess of OYA , and Timotea Alberl-Latiiwa (honor comes from good character) a priestess of Shango . Were three very famous and respected Egbado oriate (diviners who act as masters of ritual ceremonies) who were to add to the body of Lukumi ritual lore first in Regla and then in all Cuba.
Regla was also the home , 64 Perdomo street , of the Ijesa, Eno Remigio Herrera - Adesina ifaroola (the crown opens the way;Ifa supports honor) the cabala who brought Ifa to Cuba, Adesina , reported to be a Yemaya priest , was one of the founders of the cabildo . His wife Pachita Herrera-Atiibola ( we are supported by acts of respect ) was a priestess of Yemaya . Their daughter , Josefa Herrera , was the very famous Priestess Esu BI (ESU IS BORN) who was initiated by the Yemaya priestess, Yen YE T’olokun, who lived on Moraiz street and is reputed to have brought OLOKUN to Regla .
Adesina initiated Eworio Rodriguez “TATA GAITAN”- Apari BO-fa ( the bald headed person worships Ifa ) into ifa. Eworio was a priest of Osoosi . He was renown for his knowledge of Olokun and was the last person to dance the mask of Olokun . He was married to Teresa Conde, Ire Lu (the goodness of the lord). Tata lived in Guanabacoa in the Palo Blanco section.
At 521 Perdomo lived Eño Filomeno Garcia- Atanda Falubi (brillance is created ; Ifa Orunmila the chief is born). He was a cabala , Olubata (chief of the bata drums), an agbegi (carver of statues), and was instrumental in constructing and consecrating the first set of ritually complete bata in Cuba , about the year 1830.
Yemaya priestesses played a important role in the establishment of Olokun worship in Regla . The Lucumi , Eña Yemajada-Ogun Niiko (yemonja has come into being ; Ogun has a need to be cared for) was the mother of the famous priestess of Yemaya, Serafina Castaneda “munda Rivero-Talebearer (a girl born covered in a cauk of goodness). Panchita Cardena , a priestess of Yemaya lived in a big house right in front of the bay and next door to the famous Catholic church in Regla that housed the statute of the Virgin of Regla . She made dances In honor of the Gelede , Olokun and other deities where staged in the large yard at the back of her house and issued from there to perform in the street in front of the house. One of the several waves of Yemaya/ Olokun tradition came to New York by Dominga “Minga” Abear-Ade Osun ( the crown of Oshun) , the niece of Latiiwa. Evelia was the mother of Olubata , Julito Collazo.


Matanzas ARA ATARE

Despite the prominence and notoriety of Regla -ARA OLOKUN
The biggest seat of Olokun’s ase resided is the ile at 104 Salamanca street the home of the famous priestess of Yemaya , Ferminita Gomez-Osa BI (Orisa is born) .

Olokuns ase was brought to Mantanzas , direct from Egbado region of Yoruba land , by the Shango priestess, Monserrate Gonzalez-Obatero (the king of divination mat tells tales) Ferminita received Olokun from Ma .Monserrate and was guided by her although Ma. Moneserrate was not her orginal godmother .. Her original Godmother was a priestess of Oshun named Adele (the deputy) who was called OMOdele (child of the deputy) and her Ojubona-kan was Kudaasi (Death spared him ) in the moments of the parada and the oriki of Yemeya was sung Ferminita was possessed by Yemaya . Because of some taboo that Kudassi has with Yemaya , Obatero with some costly coaxing , had come and rectified the situation. From that time Ferminita came under Monserrate’s guidance. She is said to have lived to be over one hundred years old and remained vigorous well into her eighties.
IN the 1850’s Matanzas was the home of many important Lukumi who were involded with the celebrations of Olokun staged by Monserrate and Ferminita . From OYO came the Oluwo Noblas Cerdenas, priest of Obatala Oba-n-kole (the King builds the house) who lived at Calle Buen Viaje ..96 , Pueblo Nuevo , Mantanzas, and Mauricio Piloto, priest of Shango , Abiawo Osabiowo - who give birth to first set of fully consecrated bata drums in Mantanzas and taught others how to play bata . It is very likely that they were among the first drummers to play the drums to OLOKUN.
About 1860 the Yemaya priestess , Dolores Calderon-Oroki came to Cuba as a slave, very likely from the IFE region , and gained her freedom shortly after that . IN 1932 she was the last surviving Lukumi to die in Matanzas . Her daughter Felipa Calderon_Maambooje (always feeding the living one) was the first creole to be initiated to Shango by the Lukumi in Mantanzas. The priestess of Oya , Margarita Arementeros-AINA and her god-daughter , Tiburcia Sotolongo-Osun Miiwa (oshun agitates character) were two very influential Egbado priestesses who founded important orisa Lineages . Gregorian “TULA” Garcia was a Ijesa priestess of Oshun and a member of the Ijesa cabildo founded in , 1854 at 187 Salamanca street , and maintained by the Garcia family who had been in Cuba since 1803. Tula’s mother Carmen Garcia was also a active member and priestess of Oshun and many other priestesses from other towns became important in the ritual calender of Matanzas . From Ciebfuegos , the Yemaya priestess Felicia “mafea” Fernandez Morales- “Queen of Palmiera” would come to Mantanzas and participate in the OLOKUN ceremonies . She was the first person initiated by Josefa Herrera-Esu BI , from Regla and Felipa Calderon of Mantanzas. Felipa was the Ojubona-Kan of Mafea’s mother Ma Lugada Fernandez, Lukumi priestess of Ageno , a road of Obatala who initiated her grandson , Maril Fernandez to Obatala . He was later initiated into IFA by “TATA GAITAN” and became generally known as Owonrin -Ofun.

IN matanzas , the worship of OLOKUN was based in the large blood -family (6 daughters, 2 sons) of Ferminita Gomez Torriente.
1. Celestina Torriente “mamaita, Olobatala-Olufandeyii ( the lord caused theis one to be crowned)
2. Conception Terriente, Oniyemoja-Omi Okunkokul orun (water is greeted that rushes suddenly from heaven)
3. Celestina Gomez- Shango L’ade (Shango Owns the corwn)
4. Aracelia Gomez, Lobately - ALA BUNMI (white cloth gave me)
5. Concha “conchita” Gomez, OniYemonja
6.Elena Gomez , OLO-Oshun

1. Victor Torriente-Oshun Waide (Oshun lives in Brass) Ifaloobi (Ifa makes use of Kolanuts)
2. Olsebio Torriente, OniYemaya .

Ernesto “Negro Chambelona” Torriente, the son of Velestina Gomez, was an omo Aña (child of Aña) taught to play bata by Noblas Cardenas. Ernesto was one of the second generation of drummers who played the drums of OLOKUN that first belonged to Isacc Calderon , grandson of Dolores Calderon , and Miguel Asina, who taught Vega to play bata. Were also included among that second generation of drummers. The omo Aña , Jiberto Morales Calbo was one of the OLOkun drummers as well .

IN 1940 , Ernesto taught Esteban “chacha” Vega who was 15 years old, how to play the drums of OLOKUN . Celestina Torriente was also noted for teaching her godchildren. She taught her godson, a priest of Obatala , Lino “POLO” Gonzalez -Osa Weeye (the orisa wash the suitable) , who became a respected priest and well-known diviner and master of ceremonies , and his godson Lazaro Ros-Balogun , Osa Niike (leader in war, the orisa has need of care) and famous singer. Because of this training , in matters dealing with OLOKUN , esteban Vega considered Ros one of the most knowledgeable priests in CUBA. Probably one of the most personal links between Monserrate and Eugenio Lamar Delgado -Esudina (Esu becomes the road) he was initiated in 1942 by Ferminita ; Conception Torriente was his ojubona-kan


******Here is a quick Itan from Ejiobe Meji that tells us about two of Olokuns wives ..


Ayé, Olokuns wife , was always in a bad mood and so mad that she left him. That very same day Yemaya Awoyo fought with her husband Orisa OKO . So she went to live with Olokun in his house. He treated her so well that she decided to reamin with him. From the first moment she arrived the smallest thing she did had immense consequences. Wherever she put her foot a river was born. One day Ayé sent her son to Olokuns house to get her Apó (bag) that she left there . When her son saw all the rivers he became frieghtned and ran home to tell his mother what has seen. Ayé immediately went to Olokuns house to confront Yemaya. She burst into the house yelling that she, Ayé was Olokuns real wife. Before Yemaya ould answer , Olokun confronted Ayé and told her that she wasn't his wife anylonger and that Yemaya had taken her place. Ayé argued and fought but could not get Yemaya to leave . In the end she gave in and went to live with Olokun and Yemaya . The other orisa , in Amazement , wondered how could Olokun live with two such powerful and tempermental women , Olokun answered , "because I can. One king alone governs a nation."

Iwori Meji says "you are not the only one that eats "

Once , the river united to condem Olokun to Olofin. They complained that olokun took everything that the rivers produced for himself and never gave anything back to the rivers. Olofin sent ebo (sacrifices) with ewure meji (2 goats ) . Olokun arrived a the palace with the two goats heads well roasted and seasoned . Just as the rivers began to whine and complain and accuse Olokun, Olofin asked who had brought the raosted heads. Olokun stepped forward and said I brought the heads and he stepped forward and presented them to Olofin . Olofin accepted the two heads and proclaimed that from this day fourth on all things will have to end in the house of olokun , In this way , Olokun would have knowledge of all the good and evil in the world .

One would sacrifice a goat to eleggua where the ocean meets the river to defeat your enemies ...

***** I would like to mention something about Olokun and Yemaya ... Olokun is considered the king to the paths of Yemaya to which he takes 7 paths of Yemaya as his friends 7 special birth children and Shango

the paths of Yemaya are the following Okunte, Asaba , Mayelewo, Asesun, Okere, Aro, and Ibu Aganna

the special children also called the 7 aguas are .. Aina & Oni ( oro-oni) Taiwo and Kehide, Ideu , Alaba, Oloworri (nickname of DADA) .

Now there is a ancient proverb in Lukumi that says "all waters by thier actions pay tribute to the owner of the sea "

let me explain this a bit futher , The rivers return all mineral , vegetable and spiritual wealth in thier travel threw out the land back to the sea and depoist them back to the greater whole . Ejiobe Meji says that when we die the spirit is lifted or the soul is returned to the ara orun (spirtual place of the olorishas) then falls back to Ode Aye ( earth) in form of rain and returned back to the river and converts back into the Ota (rock) in the river ( hence my name in ocha ..LOL , OTA OMI) which then is converted into a Ota in the inciation ceremony , when the iyawo goes to the river and removes the Secret of the river and places it in the Otún (clay vessel) and places it on thier head ... Now some of the stones are carried away to live with Yemaya or they fall into the murky abyss of the ocean and they become part of the watery relm of Olokun.

From the begining mankind is taken from the earth , to the flesh then back to rock and then back to the earth again .. many times the travelers to ara orun stay and live with Olokun waiting on their assention to the river of Oshun again .

Now the orisa over otas (rocks ) truly is Orisa Oke , but at times it is Oro-ina who brings fourth molten lava that brings fourth destruction and death but also renewal since minerals are depoisted and many ancient stones that carry the spirtual essences of ancestors back to the world . Arganju who is the volcano and also deity of the wilderness and boaders of the rivers restrains and channels the destructive forces of Oro-ina . Orisa Oko is also the brother of Olokun as well as Shango and he profits from Arganju and Oro-ina as well as the minerals are replenished back into the ode aye (earth) which help replenish with new soil additives and better quality of foods can be produced. Orisa Boromu make abundence as well through the profits of produce of the earth .. Orisa Oko has ties with Obatala , Olokun, Inle, Oshun and the ibeji - He was married to Yemaya Awoyo , who left him to live with Olokun and wears his tools since she is his consort and she is crowned with Osumare ( the rainbow)

IN Olokuns realm the Egun , our ancestors , rest during thier travels to thier next destination . Orisa Yeggua as the true owner of the cemetery has a close relationship with the egun ..as well as OLLA yansan who guards the door of the cemetery .. The person possessed by Olokun and egun in Mantanzas like Yewa the face must not be looked upon the person is covered in a white sheet at the moment the temors of possesstion takes place and remain covered till Yewa has left the head . Another fact is that Yeku- Yeku (path of Obatala ) is also covered in a white sheet when the horse is mounted . Yeku yeku has ties with egun and Oduduwa /Oddua who lives in a white clabash that if opened and this orisa is not recieved Oddua will cause the person to go blind .

When Obatala was living in fear of his enemies at one time upon the earth Eleggua thought of a way that Obatala could escape his ememies ..he went threw the town announcing that Oddua at 12 noon the powerful and terrible would walk the streets , He further embelched that anyone looking upon Oddua would fall dead just by looking upon this great orisha ... So then Esu dressed Obatala in white cloth from head to toe as Oddua and he walked before him ringing the Agogó making sure he was announced . In this way Obatala escaped the fear of his ememies with "THE passing of Oddua at high noon".