about ÒRISÀ.
INTRODUCTION: The Òrisà (O-ree-SHAH) are divine forces of nature who originate from the Creator/Creatrix of the universe, who is called Olódùmarè (O-LO-DU-mah-RAY) in Yorùbá culture. Some lineages/traditions call the Òrisà "saints" or "deities" or "gods/goddessess". Òrisà are indeed divine; Òrisà are indeed supernatural; Òrisà are the immortal personified forces of nature, as commissioned by God/Goddess Almighty, Olódùmarè. Human beings work with the Òrisà for wholistic alignment of their existence, across generations. Human beings interface with the oracle system of Ifà in order to communicate with Òrisà and Olódùmarè.
It is universally understood that each human being on planet Earth is a child of nature. As children of nature, each person walks with an affinity towards certain nature forces moreso than others. In Yorùbá tradition throughout the world, human beings can seek divination with a qualified Ifà or Òrisà diviner to learn which Òrisà they are walking with (have affinity towards) in this lifetime. For practitioners, a most significant experience is initiation into the direct mysteries/study of their tutelary Òrisà. In the Lukumi (Cuba) system, this initiation is called "kariocha" or "ocha" (crowning of the saint). In Candomblé (Brazil), this initiation is called "ketu" (dancing of the gods). In Nigeria (Yorubaland), this initiation is called "orisa".
IWA PELE (EE-wah PAY-lay). In Ifà/Òrisà tradition, Iwa Pele generically means "gentle or cool character". Solid, consistent Iwa Pele is our ultimate goal in Ifà/Òrisà worship.
I believe you need to have this information on board to peel the layers of misunderstandings we have
about being black, being spiritual, being reverent, being human. Very important book, especially for men.
ORÌ (O-REE). Òrisà of the individual divine consciousness. The term "orì" means "head" in Yorùbá.
ÈSÚ/ELEGBA (EH-Shoo/Eh-LEG-Bah). First Orisa, always. Orisa of free will, choice, the crossroads; trickster Orisha who will test your character and fortitude. Fierce warrior and protector. Leader of "The Warriors" in Lukumi tradition.
OGUN (Oh-GOON). Orisa of creation of societies, technology and war; clearer of obstacles, blacksmith, thus orisha of iron, personifying awesome strength. Irunmole/Ancient. One of "The Warriors" in Lukumi tradition.
OSUN (Oh-SOON). Orisa who watches over Ori; the "watchman" of our heads. One of "The Warriors" in Lukumi tradition. In Isese tradition, Osun is typically received when initiating for Itefa (Ifa priesthood).
AGANJU (Ah-GON-joo). Irunmole/Ancient Orisa. "The King who does not smile." Owner of landscapes, deserts, caves, and volcanoes. Ferryman of the river; also rules the sun. Works closely with Oṣun and Yemoja. Creator and destroyer of land (earthquakes, mudslides, volcanic eruptions, etc.). Deals with core of emotion. Hates oppression, thus is the Orisa of liberation from slavery and is revered by descendents of African slaves in the Diaspora, for this reason. Personified as a giant; incredibly strong.
SANGO (SHON-GO). Orisa of justice, dance, virility. The KING of Kings. Son of Aganju; rules over fire, thunder, and lightning. Undeniable warrior energy. Father of the Ibeji.
YEMÒJA (Yay-MOE-jah). Orisa of the oceans and seas, she gave birth to many Orisa, thus she is considered mother of all Orisa. Rules over the tides, surf and ebb and flow of the waves, while Olokun rules the depths of the sea. Rules motherhood (she raised the Ibeji), childbirth, nurturing of relationships. Her name means "Mother of the Fish".
ÒSÚN (O-SHOON). Irunmole/Ancient Orisa of love, happiness, femininity, fertility, prosperity, all that makes life worth living. Owner of rivers and all sweet waters in the diaspora; has her own river in Nigeria, which originates in Ekiti State. Original feminist, fierce advocate for women, children, and all matters of injustice. First female Irunmole/Ancient; mother of the Ibeji.
OBBA (Oh-BAH). The royal first wife of Orisa Shango, Obba is a regal, yet fierce warrioress, who is the owner of the hearth and home.
OYA (Oy-YAH). Orisha of the winds and breezes; also reigns over Egun and the cemetery. Fierce warrior queen. Preferred spouse of Orisa Shango - Oya is the storm that brings Shango's thunder.
ERINLE (Ee-REEN-Lay). Doctor of the Orisa. Originally a hunter, Erinle is a healer, and the orisa of fishermen. Lives at the transition point of the river as it flows into the ocean. Closely associated with Oṣun and Yemoja. Speaks through Yemoja.
OSAYIN (Oh-SYE-Inn). Orisa of herb, plants, and trees used in ritual.
AINA (coming soon)
OBALUAIYE (coming soon)
OSHUMARE (coming soon)
It is universally understood that each human being on planet Earth is a child of nature. As children of nature, each person walks with an affinity towards certain nature forces moreso than others. In Yorùbá tradition throughout the world, human beings can seek divination with a qualified Ifà or Òrisà diviner to learn which Òrisà they are walking with (have affinity towards) in this lifetime. For practitioners, a most significant experience is initiation into the direct mysteries/study of their tutelary Òrisà. In the Lukumi (Cuba) system, this initiation is called "kariocha" or "ocha" (crowning of the saint). In Candomblé (Brazil), this initiation is called "ketu" (dancing of the gods). In Nigeria (Yorubaland), this initiation is called "orisa".
IWA PELE (EE-wah PAY-lay). In Ifà/Òrisà tradition, Iwa Pele generically means "gentle or cool character". Solid, consistent Iwa Pele is our ultimate goal in Ifà/Òrisà worship.
- Crawford, Larry D. (2016). IWA: The Warrior's Story. Reprint. Akoben House.
I believe you need to have this information on board to peel the layers of misunderstandings we have
about being black, being spiritual, being reverent, being human. Very important book, especially for men.
ORÌ (O-REE). Òrisà of the individual divine consciousness. The term "orì" means "head" in Yorùbá.
- Fakayode, Fagbemijo Amosun. 2012. Ori Mi Gbe Mi: Ori, Support Me. Oyeku Ofun Temple.
-- This handy pocket-sized manual offers a wonderful approach to praying to your Ori. Very useful resource.
- Akalatunde, Iyalosa Apetebii Olaomi Osunyemi. 2009. Ona Agbani: The Ancient Path: Understanding And Implementing The Ways Of Our Ancestors. CreateSpace.
-- About the Author: Iyalosa Apetebii Osunyemi Akalatunde has been a devotee of the orisa for 17 years. She has been an initiate of the Great Mother Osun for 16 years. She has studied the spiritual system of the Yoruba people in Nigeria, the United States and the Caribbean. She is the co-founder of a Onitoju Ona Agbani Temple. (source: Amazon.com) - Aladokun. 2012. Ancestor Paths: Honoring our Ancestors and Guardian Spirits Through Prayers, Rituals, and Offerings. Second Edition. Oba Ilari Aladokun.
- Quinones, Ayoka Wiles. 2010. I Hear Olofi's Song: A Collection of Yoruba Spiritual Prayers for Egun and Orisa. Oshun Publishing.
-- Great book of prayers for Egungun, especially for worshipers who are descendants of African slaves.
ÈSÚ/ELEGBA (EH-Shoo/Eh-LEG-Bah). First Orisa, always. Orisa of free will, choice, the crossroads; trickster Orisha who will test your character and fortitude. Fierce warrior and protector. Leader of "The Warriors" in Lukumi tradition.
- Falola, Toyin. 2013. Esu: Yoruba God, Power, and the Imaginative Frontiers. Carolina Academic Press.
- Mason, John. 2003. Who's Knocking on My Floor? Esu Arts in the Americas. Yoruba Theological Archministry.
- Pemberton, John. 1975. Eshu-Elegba: The Yoruba trickster god. African Arts 9(1), 20-27.
OGUN (Oh-GOON). Orisa of creation of societies, technology and war; clearer of obstacles, blacksmith, thus orisha of iron, personifying awesome strength. Irunmole/Ancient. One of "The Warriors" in Lukumi tradition.
- Forever Present Oggun. 1991. https://www.youtube.com/watch?v=wfF2Yir75rk (51:24)
- Barnes, Sandra T. 1997. (ed.). 1997. Africa's Ogun: Old World and New. Second expanded edition. Indiana University Press.
- Original Botanica. 2019- . The Orishas: Ochosi. https://www.originalbotanica.com/blog/orishas-ochosi-santeria/
- Wright, Michael. 2015. Working Ochoosi. http://oshoosi.com/oshoosi-details.html
OSUN (Oh-SOON). Orisa who watches over Ori; the "watchman" of our heads. One of "The Warriors" in Lukumi tradition. In Isese tradition, Osun is typically received when initiating for Itefa (Ifa priesthood).
- Shango, Obanire Oni. 2007. Osun. http://cubanyoruba.blogspot.com/2007/04/osun.htm
- For an overview on Osun in Isese practice, see article by Adenike Cosgrove (2017), Opa Orere (Herbalist's Staff), at: https://www.imodara.com/discover/nigeria-yoruba-opa-orere-herbalists-staff/
- Adewuyi, Olayinka. 2013. Obatala: The Greatest and Oldest Divinity. Alamosa, CO: River Water.
AGANJU (Ah-GON-joo). Irunmole/Ancient Orisa. "The King who does not smile." Owner of landscapes, deserts, caves, and volcanoes. Ferryman of the river; also rules the sun. Works closely with Oṣun and Yemoja. Creator and destroyer of land (earthquakes, mudslides, volcanic eruptions, etc.). Deals with core of emotion. Hates oppression, thus is the Orisa of liberation from slavery and is revered by descendents of African slaves in the Diaspora, for this reason. Personified as a giant; incredibly strong.
- Hunter, Jo Anna. 2005. "Oro Pataki Aganju:" A Cross Cultural Approach Towards the Understanding of the Fundamentos of the Orisa Aganju in Nigeria and Cuba. In Orisa: Yoruba Gods and Spiritual Identity in Africa and the Diaspora. (Falola, T., & A. Genova, eds.). (pp. 209-223). Africa World Press.
- Jaafir. 2013. AGAYU, Yoruba Orisha God of Volcanoes. https://bit.ly/2WvnKS1
- Yagbe Onilu. 2017. AGANJU = Orisha of Antiquity. http://yagbeonilu.com/aganju-orisha-antiquity/
SANGO (SHON-GO). Orisa of justice, dance, virility. The KING of Kings. Son of Aganju; rules over fire, thunder, and lightning. Undeniable warrior energy. Father of the Ibeji.
- Mason, John. 2012. Araaraara: Wondrous Inhabitor of Thunder. Yoruba Theological Archministry.
- Tishken, Joel E., Toyin Falola, and Akintunde Akinyemi, editors. 2009. Sàngó in Africa and the African Diaspora (African Expressive Cultures). Indiana University Press.
YEMÒJA (Yay-MOE-jah). Orisa of the oceans and seas, she gave birth to many Orisa, thus she is considered mother of all Orisa. Rules over the tides, surf and ebb and flow of the waves, while Olokun rules the depths of the sea. Rules motherhood (she raised the Ibeji), childbirth, nurturing of relationships. Her name means "Mother of the Fish".
- Lucumi introduction to Yemoja: http://www.swarthmore.edu/Humanities/ychirea1/yemaya.html
ÒSÚN (O-SHOON). Irunmole/Ancient Orisa of love, happiness, femininity, fertility, prosperity, all that makes life worth living. Owner of rivers and all sweet waters in the diaspora; has her own river in Nigeria, which originates in Ekiti State. Original feminist, fierce advocate for women, children, and all matters of injustice. First female Irunmole/Ancient; mother of the Ibeji.
- Afolabi, Kayode. 2006. Osun in Colours: Pictorial History of the River Goddess, Osun. BookSurge.
- Fatunde, Fakayode Fayemi. 2004. OSUN: The Manly Woman. Athelia Henrietta Press.
- Requisite text. A must-have for the library of Omo Oshun.
- Lukumi Oni Oshun. 2014. https://m.youtube.com/watch?v=L6UCLKvgTHw&sns=fb (04:21)
- Murphy, Joseph M., and Mei-Mei Sanford. 2001. Osun Across the Waters : A Yoruba Goddess. Indiana University.
- Classic text. A must-read.
- Osun Toki Mojisola's Film on Osun. 1994. https://www.youtube.com/watch?v=G4HJdrFgy-c (30:39).
- Ramos, Miguel W. 2014. On the Orishas' Roads and Pathways: Oshun, Deity of Femininity. Eleda.org Publications.
- Excellent treatment of the paths of Oshun as identified in the Lukumi tradition. Common and rare roads of Oshun are discussed in detail. Valuable resource for Omo Oshuns.
OBBA (Oh-BAH). The royal first wife of Orisa Shango, Obba is a regal, yet fierce warrioress, who is the owner of the hearth and home.
- Funmilayo, Obba. 2015. Obba In Her Daughter's Words: A Journey of Healing, Forgiveness and Love. CreateSpace.
OYA (Oy-YAH). Orisha of the winds and breezes; also reigns over Egun and the cemetery. Fierce warrior queen. Preferred spouse of Orisa Shango - Oya is the storm that brings Shango's thunder.
- Gleason, Judith. 1992. Oya: In Praise of an African Goddess. HarperCollins.
- Igbinedion, Nosa (writer, director, and producer). 2015. Oya: Rise of the Orishas. https://www.youtube.com/watch?v=22L3m-f3U_Q (12:22)
ERINLE (Ee-REEN-Lay). Doctor of the Orisa. Originally a hunter, Erinle is a healer, and the orisa of fishermen. Lives at the transition point of the river as it flows into the ocean. Closely associated with Oṣun and Yemoja. Speaks through Yemoja.
- resources forthcoming.
- Thompson, Robert Farris. 1971. Sons of thunder: Twin images among the Oyo and other Yoruba groups. African Arts 4(3), 8-80.
- *IBEJI* Worldwide Partnerships. 2012. Ibeji Poetry (blog site). https://ibeji.weebly.com/ibeji-info.html
OSAYIN (Oh-SYE-Inn). Orisa of herb, plants, and trees used in ritual.
- Irizarry, William J., Jr. 2012. Ewe Osain: 221 Plants, Herbs and Trees essential to the Lukumi tradition. CreateSpace.
- Mason, John. 1996. Olookun: Owner of Rivers and Seas. Yoruba Theological Archministry.
- Roots and Rooted. 2008. "Who Is the Orisha called Olokun?"
http://www.rootsandrooted.org/indexquepeq50.html
AINA (coming soon)
OBALUAIYE (coming soon)
OSHUMARE (coming soon)