Aje/Iyaami Osoronga

topic posted Sun, August 6, 2006 - 6:11 PM by  Spirit Dancer
Aboru Aboye Abosise

The information I am about to share with you stems from the Indigenous Ifa/Orisa prespective...


From what I have learned thus far....Aje is passed down from mother to daugther. Aje is a feminine/contractive energy. Aje is a force that is naturally connected to the female prinicple. It has the power to create or destroy so that re-birth is possible and balance is restored. All women carry the power for creation and destruction through the womb. There is also power of the word. The ability to use ones Aje to create reality for the person using the word as well as those around them.. Aje is both a spiritual power as well as the humans who exercises that power.

Ohter points, I would like to state in regard to feminine ecessence and or principle are as follows:

Broken down, we will find that our creator is also a feminine principle and or force.

OLO= Spirit
Odu= Womb
(Osu)mare= Rainbow Serpant

Olodumare means Spirit of the womb of the rainbow serpant.....

Then we have Onile, which literally means "Mother Earth"....
Do you women see where I am heading ? The very foundation of our existence evolved from a feminine principle.

Iyaami Osoronga influences culture values within any given community, Iyaami Osoronga seeks balance.
Let say for instance, in Nigeria, a woman is being abused by her husband and she has tried everything in her power to remedy the situation , however has failed in her efforts. She would go to the Ogboni council and they in turn would try to remedy the situation, and lets say their efforts also fail.It is then that this women will seek out the help of the council of Iyaami to take care of this situation on a spiritual level.

Aje,Iyaami, Onile, all are considered to be a multi layered organization of entities , each serving its own pourpose in regard to maintaining balance . The male or masculine principle completes that balance. Women being excluded , I believe has brought about imbalance.

Another point I would like to bring up is the fact that , the meaning of the word Odu is Womb, and it is common knowledge that women are not allowed to see Odu. There is one thing I would like to say regarding that... Why would we as women have to see Odu/Womb .Women are the creatrix and or embodiment of the womb. So man's interpretation of women not seeing Odu was a misrepresentation. I am not saying it was and or is done intentinally, but there is clearly a misunderstading. Term " not allowed" is clearly a misrepresentation...

My advice... Pay close attention to what is being relayed to you, dig for information, sit with pen and pad in hand ,and in the same breath , respect those who have been placed on your path to teach and guide you. There are many who are in the position of teacher who are still learning themselves.

May Olo-spirit,Odu-Womb,Osumare-Rainbow Serpant, Egun, Orisa and the Ancestral Mothers continue to uplift, guide and protect you in all that you set out to do in life. Ase O!
  • Re: Aje/Iyaami Osoronga

    Sun, August 6, 2006 - 9:06 PM
    Alafia Spirit Dancer ...

    Let me help you with definitions

    àasà ......Female Spirits.
    ajobi ......Ancestors of a woman, matralineal ancestors.

    Ayélalà ....The collective Spirit of Ancestral Mothers.

    Osara........... Forces in Nature, same as Òrìsà, meaning: "One who gathers

    àjé ....Spirit of a Bird used by women (Ìyáàmi) to invoke powers used for abundance and justice. This same power is used to consecrate the crown of the Yorùbá Kings. Also used as a reference to money or abundance.

    Aje Saluga..... Elemental Spirit of Abundance, sacred to the Spirit of the Mothers (Ìyáàmi).

    Odù The Spirit of the Womb of Creation, also refers to the verses of Ifá scripture and the pot used to initiate Ifá priests.

    Olódùmarè ....Spirit of Creation.

    Olófin.... Spirit of the Law, meaning: "Owner of the Law."

    Onílé ....Spirit of the Earth, meaning: "Owner of the Earth."

    Oòrùn...... The sun, The Spirit of the Sun.

    Ìyá Mother.

    Ìyá - àgan Senior female elder within the society of Ancestral mediums

    Ìyáàgbà Grandmother, elder mother.

    Ìyáàgbe Praise name for original Yoruba Ancestor (Oduduwa).

    Ìyáàmi Society of Women, meaning: "My Mothers."

    Ìyá -egbé Elder woman in any women's society.

    Ìyako Mother of an adult male.

    Then within the Text of Ifa there is Orisa Odú that only men are allowed to look upon her face this has nothing to do with the Ìyáàmi .

    And so if you are wanting to learn more on the Iyami - Osorongo they came to the world in the Odu Osa meji of IFA

    Then in the Odu Otrupo-Meji they spare the hunters wife's life But in return curse her with Menses for being curious ..


    • Re: Aje/Iyaami Osoronga

      Mon, August 7, 2006 - 2:58 PM
      Aboru Aboye Abosise Thomas

      Modupe for you help with the definitnions. In my post I was trying to make a point in regard to the inherited power women have recieved as a birthright. I did not go into full definitions because it was not my intention to do so. I chose to use certain examples to prove my point.The information I have recieved thus far comes from a Babalawo of 25 years who has been initiated into ifa in Ode Remo, Nigeria. He is providing me with great insight into Iyaami Osoronga and Aje, because I have the energy of Aje which was passed down to me from my mother. Aje is an energy as well as an individual who posseses this energy of the birds.In regard to Olodumare, the translation for the word is the sprit of the womb of the serpant rainbow as is taught in Nigeria. Modupe for you help and guidance

    • Re: Aje/Iyaami Osoronga

      Mon, August 7, 2006 - 8:22 PM
      Aboru Aboye Abosise Thomas

      I happened to look over your reply again and I am a bit confused by the following statement:

      Then in the Odu Otrupo-Meji they spare the hunters wife's life But in return "curse"her with Menses for being curious" .

      Is a woman's moon cycle/menses supposed to be a curse?
      • Re: Aje/Iyaami Osoronga

        Mon, August 7, 2006 - 10:32 PM
        El Porque de la Menstruación Femenina:

        Del Odun Otrupo-Meji u OlogbonMeji

        El hizo la adivinación para el cazador con la esposa testaruda. Había un cazador que tenia un pacto con las ancianas de la noche (Iyamis-Oshoronga) de manera que el pudiera cazar con éxito. Estas le proveían las piezas y el en pago, les permitía quedarse con la sangre de los animales cazados.

        Su mujer estaba intrigada acerca del porque los animales que el traía venían sin cabeza. Ella decidió seguirlo, para poder saciar su curiosidad.

        Las ancianas de la noche le advirtieron que estaba siendo seguido, y que aquel que lo hacia desistiera de hacerlo, el se lo comento a su mujer, pero esta no se dio por aludida. En la expedición de caza del día siguiente, la mujer sin hacer caso de la advertencia lo siguió. Al bosque. Cuando el termino su cacería fue en busca de las ancianas de la noche para cumplimentar su pacto con estas. Estas extrajeron la sangre de los animales y la echaron en una olla de barro.

        Las anciana le preguntaron si el las había desafiado, trayendo a una persona con el. Cosa esta que el negó. Entonces aparta esos arbustos, el lo hizo una mujer apareció. Ellas le ordenaron que saliera de su escondite. Descubriendo el cazador que se trataba de su mujer. El les rogó que no la mataran. Ellas le contestaron que en su mundo no existía el perdón. Las ancianas se dirigieron a la mujer y le dijeron que por su curiosidad en saber lo que ellas hacían con la sangre de los animales que su esposo cazaba. Ella pagaría el precio de esta falta y le hicieron beber la sangre de la olla.

        Inmediatamente ella comenzó a sufrir parálisis, perdida de sangre, se puso muy enferma, y el hombre ya no podía cazar por atenderla. Las entidades de la noche le habían vuelto la espalda por causa de su esposa. El fue a calmar las entidades y estas aceptaron que el pagara una penalidad.

        Y le cambiaron el castigo a su mujer. A la que condenaron a que solamente una vez al mes vería la sangre. Por esto es la menstruación que todas las mujeres tienen hasta hoy.
      • Re: Aje/Iyaami Osoronga

        Mon, August 7, 2006 - 10:42 PM
        Iya Spirit Dancer ,

        I do not dicute with you over going into or out of the definitions ... I am enjoying learning from you as well .... I only am reciting the Odu of IFa that explains from the text about the menses ... and yes according to the odu it is a sort of curse if you will ... set upon women and their menstruation by the Iyami them selves ... LIke I said I am only quoting a Patkin from ODU
        • Re: Aje/Iyaami Osoronga

          Tue, August 8, 2006 - 2:50 AM
          Alaafia Thomas

          Just hard for me to view menses as a "Curse" since without it women could not have the ability to give birth ...... If the word "curse" is indeed a word that is used in this Odu, I can't debate with you on that. Smile*I will check with my Oluwo in regard to this Odu, so that he can provide me with a better understanding of this Odu and it's reference to women being "Cursed" with mestruation.I would have to say that this "Curse" in all reality is a blessing. A woman who is Barren and unable to bare children would fall more into what I would consider a "Curse".

          I mean no disrespect in what I am about to state.... Each and every one of us interprets information in a way that suit us. I am not disputing the fact that you are quoting a Pataki from Odu, however ones interpretation of a Odu can be onesided to say the least , especially in regard to women and their role in Ifa. What I don't understand and this is just a general statement, so please do not take this personal,,, is why some men in this tradition, exclude women in certain rights of passage? Are we not in this together? Are we not seeking balance in our lives? Women and Men working together create that balance....An example,,,, Look at Obi (Kola Nut ), you have two females and you have two males.There has to be balance even for you to throw...You cannot not break open two sets of Kola nuts and decided I am going to use 4 males instead of two males and two males, that just would'nt work.. Understand my point? Not the best example , however the only one I can think of at the moment.

          In the begining we have the calabash of creation, there is nothing but total darkness, a void ( Womb ) and from that void comes, Igbamole, the house of light....The total darkness that I speak of is pure contractive,feminine essence and then we have light ,which is the male expansive essensce.Osun (Oshun) plays a major role in this process, however I won't go into that right now. In Yoruba tradition, male and female are not gender related but rather an indication of what some may call ying and yang , total balance.And if one wants to get technical, the feminine/expansive energy was the very first energy present in the midst of creation.

          There is much more to this "story", however as I stated in one of my post, I refere to certain things to make my point. In any event, I am also learning from you.

          • Re: Aje/Iyaami Osoronga

            Tue, August 8, 2006 - 2:52 AM
            There were some typo's in my last post...
            You cannot not break open two sets of Kola nuts and decided I am going to use 4 males instead of two males and two females, that just would'nt work..
            • Re: Aje/Iyaami Osoronga

              Tue, August 8, 2006 - 2:59 AM
              I apoligize for reposting so many times, however I have to go more into detail in regard to what I meant by the statement below:

              "In Yoruba tradition, male and female are not gender related but rather an indication of what some may call ying and yang , total balance."

              What I meant to type was that Orisa and their energy is not gender related but rather fall into catagories of contractive and expansive energies/forces in nature. Both of which are the epitome of balance...
          • Re: Aje/Iyaami Osoronga

            Tue, August 8, 2006 - 11:08 AM

            Thomas i was wondering if I can reproduce this post to some candomble tribes in order to know if we have something similar in candomble???

            The curse issue is a wonderful thing to be discussed... would be teh curse for women or for those who are with them when menses occur? ;-))

            Patakis although originating from Ifa, and not all of them followed to Brazil...

            • Re: Aje/Iyaami Osoronga

              Tue, August 8, 2006 - 8:01 PM
              Ase Gamo,

              Just saw that you did ask Tom's permission to repost!! LOL

              Ok, but I never heard of NO itan in Brazil(Candomble) where menstruation is viewed as a curse. As you know we have no issues on making/giving Eshu's to our godchildren "cause were women" , etc...don't know of any restraint to a woman, except some practices in the Iyami cult that is preserved ONLY for pos-menopausal women, and obviously the Egungun cult, which is primarily male. But the last does not have anything to do with menstruation...

              Maria d'Osala
              • Re: Aje/Iyaami Osoronga

                Tue, August 8, 2006 - 8:12 PM
                ***WAVES TO MAE MARIA ****

                Axe Mae ....

                Sorry I missed you here in Atlanta maybe Gamo can get me up to speed !!! I was so busy with ochas and Birthdays !!! hope to see you soon

  • Re: Aje/Iyaami Osoronga

    Mon, August 7, 2006 - 5:20 PM
    Alafia Spirit!!!

    I am so pleased you shared this with me... like I said before, I've been told of my connection to and with Aje and the Iyamis and information is hard to come by. So any discussion on this is welcome.

    I am digesting in particular the bit about 'not being allowed to see odu'... because there is another thread going in a forum i participate in on this very subject.... as well as one on Aje/Iyamis...

    Check it out:

    The Sacredness of Iyami Osoronga

    the mysterious and divine entity that we know as feminine power,
    • Re: Aje/Iyaami Osoronga

      Mon, August 7, 2006 - 5:42 PM
      Alaafia Ndelamiko

      I am also pleased that you shared those links with me. This provideds so much more insight. Modupe Iya!!!!!. I am gathering bits and peices in an attempt to try to place those bits and peices in their proper place. I have come to find that there are many out here who try to decieve , so that they may excercise " their power to control". I am discerning spirit and know very well when I am being mislead. Everyday I thank Olodumare, My Ori, Orisa,Ancestral Mothers and Egun for their continued guidance support and protection. I start my day out by reciting Oriki to Olodumare,Ori, Esu, Iyaami Osoronga, and Egun. Reciting Oriki's keeps us in alignment with these powerful forces. That coupled with good character places us on the road to our destiny.
      • Re: Aje/Iyaami Osoronga

        Mon, August 7, 2006 - 5:50 PM
        Ase to you Sister!!!!

        If I find any other links like that, I'll post them. And you continue to share what you find out. I find it immensely interesting, even if I don't feel qualified yet to comment.

        i too start my day talking to my Ori... and building my relationship with my Ori I think is the first step to avoiding pitfalls I've found myself in in the past. I pray and ask Oludumare, Orisa, Orunmilla and the Iyamis to protect me and my baby from evil doers. And I realise it's in learning to trust my intuition that my greatest strength lies... every time I ignore what my gut tells me, I get into trouble. And I feel like part of that, is learning to trust my own powers too... this was very interesting reading.

        Blessings and Good Things to you!!
        • Re: Aje/Iyaami Osoronga

          Mon, August 7, 2006 - 6:00 PM
          This is a must read:

          Our Mothers, Our Powers, Our Texts, Author Teresa Washington

          Much information in her book on Aje, Iyaami Osoronga...
          • Unsu...

            Re: Aje/Iyaami Osoronga

            Tue, August 8, 2006 - 10:09 AM
            Alafia everyone,

            I have to say I've learned so much from this group in the past few days than some of the other groups I belong to. SpiritDancer, you are a teacher (even though you are still learning) you explain things very well and you seem to be very humble with your knowledge. I am very greatful to be here among everyone. I sit back and read eveyone's post and I'm blown away by the information and knowlege that is in this group. This is food for my soul. This is a wonderful group.

            I've ordered from Amazon - Our Mothers, Our Powers, Our Texts by Teresa Washington and was wondering if there any other books (and even websites) that you or anyone in the group would recommend for someone who is sort of new to this?

            • Re: Aje/Iyaami Osoronga

              Tue, August 8, 2006 - 5:40 PM
              Alaafia Ngozi

              Modupe, for your kind words. I feel that it is my duty to share the wisdom that I have acquired thusfar with other's.I am aware of the fact that some may not like what I have to say and that is fine and well. I will still love you anyway. Not enough room in my heart for hate and anger. Been there and done that. Not a good feeling...

              In addition to there being a lack of equilibrium/balance among females in Ifa tradition.There is also lack of balance in regard to the different systems in Ifa tradition. I have come to find that there is great conflict among these systems in that,each one wants to see themselves as being more superior in their Wisdom/Knowledge of Ifa and it's practices. My way is the right way, your way is the wrong so to speak. There is an old saying which states that there are many branches, yet one tree.The Ifa/Lucumi system,Ifa Traditionaist system, Candomble, Voudoun system,are those branches that stem from that one tree.So you see there is much work for us to do in regard to us re-establishing that balance. We must stop allowing our ego's to over-rule our common sense.


              The Invention of Women: Making an African Sense of Western Gender Discourses, By Oyeronke Oyewumi

              The Handbook of Yoruba Religious Concepts: By baba Ifa Karade

              The African Unconscious: By Edward Bruce Bynum ( partially based on Iwa Pele )

              Yoruba Medicine: By Anthony Buckley
        • Re: Aje/Iyaami Osoronga

          Mon, August 7, 2006 - 6:06 PM
          I have the invocation/Prayer to Iyaami Osoronga and will ask if I can pass it along to you.....
          I have not utilize this prayer, the Ancestral Mothers are to be respected and not to be called upon unless under the direction of a Babalawo. I would also like to add that I am a very cautious person , I am not trying to get ahead of myself, because I am fully aware of the consequences, however I am greatful to be in possession of this Invocation/Prayer for it will serve me well one day.
    • Re: Aje/Iyaami Osoronga

      Mon, August 7, 2006 - 5:53 PM
      Alaafia Ndelamiko

      I am also pleased that you shared those links with me. This has provided me with so much more insight. Modupe Iya!!!!!. I am gathering bits and peices as I travel this path in an attempt to try to place those bits and peices in their proper place. I have come to find that there are many out here who try to decieve , so that they may excercise " their power to control". I am discerning spirit and know very well when I am being mislead. Everyday I thank Olodumare, My Ori, Orisa,Ancestral Mothers and Egun for their continued guidance support and protection. I start my day out by reciting Oriki to Olodumare,Ori, Esu, Iyaami Osoronga, and Egun. Reciting Oriki's keeps us in alignment with these powerful forces. That coupled with good character places us on the road to our destiny.

      P.S. I wold also like to add that I am very much a baby in the shceme of life and of Ifa tradition. I do not mean to come off as someone well versed on Aje/Iyaami Osoronga and or Ifa. I am just an indiviudal who has a strong desire to share what I have learned with others. WIth that being said Modupe , once again for sharing with me.

      • Re: Aje/Iyaami Osoronga

        Mon, August 7, 2006 - 6:10 PM

        You're not coming off as anything more than what you are... someone who is curious and learning as I am and we all are, and someone who is sharing the things she finds with others.

        I think you're doing fine.

        Send along the invocation but send it via PM... also if you have Orikis for Ori you use I'm interested in those as well....

        Ase to you!!!
  • Re: Aje/Iyaami Osoronga

    Tue, August 8, 2006 - 7:41 PM
    For every revolution there is strife, few leaders and too many followers. Everyone is entitled to their own opinion and some are limited by their inability to see through someone else's eyes and understand. Others are fearful of change and desire to maintain what is known to protect power and order.

    If women do not speak for themselves and explore the world through our own creation we can never experience balance.

    There are many questions that need to be asked and much information that needs to be uncovered.

    In my research, I came across Nana Buruku, by far the hardest thing I have ever done. The information was so limited and mysterious.

    Thank you for the insight and info, my brain has been dancing around it for a couple of days.
    • Re: Aje/Iyaami Osoronga

      Tue, August 8, 2006 - 10:56 PM
      Alaafia... I would like to share an article which discusses Aje; Written by Chief Fama.


      Across the board, there has been a high demand for Aje pot and Aje staff ( Opa'ga). But, how much is understood of Aje? To discuss Aje pot and Aje staff, it is ideal to discuss Aje, the energy;Aje the persona.

      Who is Aje and what constitutes Aje? Popular western mythology consideres Aje to be a witch. Is that so? In my opinion, there is a huge difference between Aje of the Yoruba mythology and the witch of western mythology. The analogue here can best be compared to Esu of the Yoruba myth and Satan/Devil of the Christian mythology. Just as Esu wields powerful influence in Yoruba religion, Aje wields enormous power.

      Aje doubles in definition. Aje the energy ( witchcraft ) and Aje the persona ( witch ). Even though the name, Aje is used interchangeably, Aje the energy is the core of the definition. To be an Aje ( witch ), one must have acquired Aje the energy, referred to in Yoruba local parlance as 'gba cyc aje ( receiving the bird of Aje ). The receipt of the Aje in this instance is not the smae thing as recieving a physical pot of Aje. Also, the reference to "bird" in the parlance does not mean that a bird is literally received, either. AJe, the energy, is invisible; it is usually transmitted invisibly and discreetly, too. Aje the energy can be inborn, it can be acquired and it can be received unsolicited.

      An example of an inborn Aje can be found in young children who are naturally pure in spirit and innocent in character by virtue of their closeness to nature at the early ages. At this stage of young children's lives, the purity of their minds are without equal and their acts without prejudice. If a particular child has Aje, such a child's pronouncements will be laden, surprisingly, with forecasts of future events and / or accurate references to past occurrences. In a particular instance, the child might reveal information about hi/her pst life-family history, occupation, even his/her gender in that past life.

      For example a young male child once asked his parents "Where are my tools?" This child was aobut three years old at the time. He had rushed to his parents from outside while playing with other children when he asked the question. In this famly, there was once a knowledgable herbalist. The herbalist had died deacaded before the child was born. Since it was already predicted that the herbalist would reincarnate, his tools and other significant elements of his trade were kept in and attic, of everyones reach. So, when this child asked for his tools, his parents tookd him to the room and showed him the tools. That was the end of that story at that stage as the child never asked for the tools again.

      Surprisingly, that child wonse past professional life was that of a herbalist, is now a medical doctor, a gynecologist. He made it through medical school successfullly, in spite of the suffocation challenges of going to college in his country . To date, this gentlemen's inborn energy still propels him as it seems that almost all of his decisiions and actions are successful. Enlightened mind are not surprised about these acheivements, bt the uninitiated wonder.

      Another type of Aje can be acquired but id does not come in a pot. Rather, it is usually induced . There are many forms of this type of Aje;I will limit my wrinting to just two. The first Aje in this category lasts for short period of time whenever it is used. The instrument to induce the Aje in this category is usually put under the pillow at bed time. I will call it a pllow charm. If this pillow charm is properly prepared, any harm intended for the user will be revealed before the plotter has the chance to carry out the deed. Beyond that, Aje's actions can be viewd remotely by the user, if she / he is brave enough to dare such intrusive act. This vision is like looking into a mirror-the users see the Aje's action as it unfolds because she/he is momentarily transported to the esoteric sphere where he/she is able to monitor the action from that level. This is the safest way to observe Aje and Oyo ( wizard ), the peronsa, in thier natural, spiritual habitat. Once the user is out of bed, howver , or the pillow charm is removed, the vision ceases.

      The other Aje instrument in the catergoroy comes in the form of incisions under the eyes. This actoin induces permanent vision. the person who has this procedure instantly witnesses Aje's activities whenever she/he is around Aje, the energy. This is the most dangerous and intrusive instrumtne on's activities and /or enclave. From witnesses accounts, and intruders eye or eyes can be remotely impaired or compromised, leaving ther person blind permanently, except if the person has been fortified ahead to fight off he expected injury.

      Of the Aje instruments enumerated above, the pillow charme poseeses less riesk as its usage is somehow limited to fending off attack or preventing an attack.

      The most potent Aje is the one transmitted form one person to the other, mostly from a mother to her daughter. Sometimes , from a family member to a new born baby girl; or from another Aje, such as a midwife, who might have played an important role during the birth of a baby. The Aje in this instance is multifaceted- she has Aje , the energy, and she is Aje the persona. Aje has the natural ability to see beyond the naked eyes; she has an invisible "third eye". She does not depend on any instrument to view or see anone or any action. She is herself the energy and the action. Her Aje, the power,last her entire lifetime. A lucky living being blessed with this type of Aje is an endowed spiritualist. Aje uses her Aje energy to diagnose; treat'heal; change bad luck into good luck;change misfortune to gain; loss to profit;. In line with Olodumare's will of good and bad going together, Aje has her own share of this cosmic justice. She can unleash her Aje arsenal, without mercy, if it becomes necessary for her to win a case.

      This recognition of Aje's might brought about her many alias, some of which are: Agba ( elder );Iya ( Mother ); Iya mi ( my mother ); Iya abiye ( mother of a child that will not die ), meaning that the Aje being so addressed at this juncture, will not attack or kill a child remotely. Importantly, this definition should not be confused with the Iya Abilye' title in the Ogboni society. Then clcyc ( one who possesses a bird )- a fighting term. So is Aje a bad energy?; a wicked person? No. Aje is good, both ways. Aje , the persona, is given an enormous gift by Olodumare and she should be so appraised and extolled so that humans can benifit positively from her influence with the cosmic forces.

      According to Ose' Otura in the Odu Ifa, Osun was the first human to possess Aje. The chant, explanation and messages from a vers of this Ose' Otura chapter can be found in "sixteeen mythological stories of Ifa ( Ita Ifa Merindinlogun ) , by chief Fama, which is available online at .

      How did Osun get Aje, the energy? Olodumare empowered Osun with the Aje. then, He sanctioned Osun's actions ahead of the Aje being tested or used. This everlasting sanction hold true to date as Aje are the only beings on earth capable of transmitting Aje, the energy , to other deserving beings. After Olodumare endodwed Osun with Aje, Osun used her newly bestowed power to call her male colleagues to order when they went aginst Olodumare's order of inclusiveness to that of exclusiveness. With thier inability to find solution to their suddne failure, the these male Irunmole trooped back to Olodumare. They explained thier ordeals to him. Being the architects of their own ordeals, Olodumare directed them back to earth and pointed out their mistakes. They followed Ololumare's instructions and reagained control of their given tasks.

      With Osun's Aje, these Irunmale learned of checks and blances, they developed a sense of community, and sa sense of comradeshiop and that of partnership. Osun's Aje wne from being physically powerless to being spiritually powerful. At the same time, the discipline of nurturing, forgiveness and transcendency was imparted to women through Osun. Harmony between genders was strongly established at this initial stage.

      As it is , Olodumare gave Osun the instruction, blessing and everlasting sanction to hold, use and transmit Aje reverentially to deserving biengs, most especially females. Aje became a worth gift, the highest and most rewarding spiritual gift, that an Aje can give to her child or to anyone else she feels strongly about. This is where the Yoruba parlance of 'gba cyc Aje hold forth the most. This is the only medium through which Aje is recieved.

      Aboru , Aboye.
      • Re: Aje/Iyaami Osoronga

        Wed, August 9, 2006 - 12:21 AM
        I would like to clarify something regarding the terms Osun and Oshun. In Yoruba dialect the s which has a tonal mark underneath it in the word Osun , has a sh sound and so Osun sounds like Oshun. As many of you all know, there is also an Osun ( Staff with bells and rooster ) that is given along with Esu, Ogun, Osoosi in Ifa- Lucumi/Santeria tradition. The Osun that Chief Fama is referring to is the Goddess of rivers /fresh waters.

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