Òrúnmìlà cares for us and loves us. Òrúnmìlà appreciates and values our care and love for him:
 It is our love, awe, gratitude, personal-rectitude and devotion to Òrúnmìlà that gives acceptability, acceptance and sweetness to our offerings and sacrifice. Our personal love, respect, gratitude and devotion is the seasoning that gives flavor to our gifts and sacrifices, and brings delight and satisfaction to Ifá.
 Offerings and sacrificial materials presented to Ifá absent of love, respect, gratitude and devotion are not accepted or approved by Ifá. When our love, truthfulness, humility, sincerity and devotion are part of the offering and sacrifice, then will our requests, offerings and sacrifices be ‘ebo fin, ebo da.’ The sacrifices, requests and offerings will be quickly received and approved by Ifá and the quick manifesting [quick acting] power of Ifá will be revealed. Whatever Òrúnmìlà partakes of becomes sacred, asé filled and holy. Whatever remains of what we offer to Òrúnmìlà should be handled with love, awe and respect.
 A simple offering of kolanut and cool clean water presented to Òrúnmìlà with love, gratitude and devotion will achieve and secure unprecedented and countless joy giving and astounding blessings for the devotee whereas the presentation of rare, expensive and hard to find materials to Òrúnmìlà without being accompanied by love, respect, personal-integrity and honesty will achieve nothing.
 Approach Òrúnmìlà with love, honesty, humility and transparency and you will personally know his great love, care and affection for you. The gate to the mysteries, blessings and powers of Ifá is called: humble-simplicity, gratitude, truthfulness and basic goodness.
 Òrúnmìlà does not need or want our money. Òrúnmìlà wants our friendship, our understanding, our respect, our sincerity, our loyal and trusting obedience. Òrúnmìlà wants our devotion, our simplicity and our love.
 Òrúnmìlà does not complicate our lives, Òrúnmìlà simplifies our lives and makes things easy, smooth and clear.
 If we take the time to know Òrúnmìlà and we build a genuine friendship and relationship with Òrúnmìlà our lives will be flooded with peace, joy, strength, comfort, assurance and true power. To know Òrúnmìlà is to know and have eternal life [the divine quality of life]. This eternal life is the divine and sublime quality of life that is enjoyed by Òrúnmìlà himself.
 When we have grown in our love for Òrúnmìlà and in our relationship of friendship with Òrúnmìlà we will have this deep realization and inspiring awareness:
Òrúnmìlà you and I are intimately related. We are surely one (having affinity for each other and living in harmony with one another).
According to the depth, love, sincerity and quality of our devotion to Òrúnmìlà in the same measure will Òrúnmìlà reciprocate. If we fervently and consistently worship, obey and emulate Òrúnmìlà, Òrúnmìlà will reward us with inconceivable and unanticipated benefits, blessings and satisfaction.
This special blessing and promise is not directed to the world in general but only to those who please Olodumare by genuinely following Òrúnmìlà. Òrúnmìlà does not have disobedient and disrespectful children. If they are disobedient and disrespectful then they are not children of Òrúnmìlà. The children of Òrúnmìlà are those who share and live Òrúnmìlà’s thoughts, words and actions.
By following Òrúnmìlà we become true followers of Olodumare. In Ose-Irete, Òrúnmìlà learned that the secret to true peace, happiness and success is to rely on Olodumare as our Divine Parent. We should feel [and know ] in our hearts that we are the literal children of Olodumare and therefore we should acknowledge His existence, supremacy and love. We must follow the example of Òrúnmìlà and make Olodumare our Father and then together with Òrúnmìlà then we can say:
“Olodumare, rescue me! You are the one I depend upon. Olodumare, please grant me your protection, for you are the one I am relying upon. Olodumare lift me out of the rut of confusion, disarray and meaningless living, for I am now acknowledging You and making you my Father. No one who depends on you will be dishonored, embarrassed, shamed or disgraced. Olodumare heal my life. Set my life in order and establish me in a true relationship and friendship with you.”
When we worship Olodumare by following and loving Òrúnmìlà, and by entrusting ourselves to Òrúnmìlà then Òrúnmìlà embraces us and claims us as his own. When we belong to Òrúnmìlà in our hearts, thinking and living, whatever we ask from Òrúnmìlà that is good and beneficial for us and others he will surely grant it at the opportune time!
Òrúnmìlà! You are the manifestation of Olodumare. You are the sanctuary, safety and refuge. Òrúnmìlà Awimilogbon, masterful and empowered teacher, guide and mentor save me and come to my aid. Òrúnmìlà I have entrusted myself to you and you have promised and vowed to give relief, safety and solutions to all who wholeheartedly rely upon you. Òrúnmìlà! If affliction is pursuing me, True Master Òrúnmìlà, you will surely rescue and save me. Orunmila! If argument, controversy, conflict and hostility are pursuing me, True Master Òrúnmìlà, you will surely rescue me and save me. Òrúnmìlà! If loss, injustice, envy, jealousy, sickness and any other kind of evil or malice is pursuing me, True Master Òrúnmìlà, you will surely rescue me and save me because you are the manifestation of Olodumare, you are the sanctuary, safety and sure refuge of all who entrust themselves to you by living according to your instructions, ways and example.
 How wonderful, great, sympathetic and understanding is Òrúnmìlà! My Ifá friends and family, let us get to know Òrúnmìlà better. When we know Òrúnmìlà in truth we will not have to try to force ourselves to trust or believe in him. When we make the effort to know Òrúnmìlà and to walk with him in friendship, love and hospitality, Òrúnmìlà himself will install and activate his asé, awareness, wisdom, power and blessings in our hearts. Then a true confidence and faith that is not artificially contrived will arise in our hearts and minds. No matter how turbulent or unstable things outside of us may be or may become, inwardly we will have peace, stability, joy, confidence and persevering certainty of success. When we become acquainted with Òrúnmìlà and we know him truthfully we become partakers and enjoyers of the true life, of the peaceful life, of the empowered life, of the harmonious and satisfying life. In knowing Òrúnmìlà and in adopting his ways we will be able to achieve all things good, useful and necessary.
May Òrúnmìlà Awinrin endow you with his blessings of peace, wellbeing, happiness, health, strength, truth[fulness], success, empowered wisdom, prosperity and longevity. Asé.
Ọya is one of the most powerful African Goddesses (Orishas).
A Warrior-Queen, She is the sister-wife of the God Shango, to whom She gave the power to create storms. Much of Ọya’s power is rooted in the natural world; She is the Goddess of thunder, lightning, tornadoes, winds, rainstorms and hurricanes. A Fire Goddess, it is Ọya who brings rapid change and aids us in both inner and outer transformation.
Ọya is the guardian of the realm between life and death; as such, She is not only the Goddess of spirit communication, funerals and cemeteries,but also the Goddess of clairvoyance, psychic abilities, intuition and rebirth. She can call forth the spirit of death, or hold it back — such is the extent of Her power. Because of Her affiliation to the dead, and Her intense knowledge of the magic arts, Ọya is also known as “the Great Mother of the Elders of the Night (Witches)”.
Ọya is both loved and feared, and for good reason: unleashed, Ọya is the Savage Warrior, the Protective Mother, She whose power sweeps all injustice, deceit and dishonesty from Her path.. She will destroy villages if the need is true enough, for while She understands everything, She will only accept, act upon, and speak the truth (even when it is hard to bear).
Ọya is the protectress of women and patron of feminine leadership . Fiercely loving, She is wildly unpredictable and can change from benevolent, caring Mother to destructive Warrior in the blink of an eye. Passionate, fearless, sensual and independent, Ọya is not a Goddess to be invoked lightly and must be treated with respect and care. While She will toss you in Her storms of change, and shelter you in Her caring embrace, She will also strike you down with Her lightning should the need arise. However, do not let that dissuade you from working with Ọya, for She is the Strong Woman, the Bringer of Change and Seeker of Truth, who can be a most powerful ally.
2. Ifa/Esu/Osun/Aje/Yemoja/Olokun **
3. Ogun/Osoosi/Orisa Oko
6. Ifa/Esu/Osun/Aje/Yemoja/Olokun **
7. Ogun/Osoosi/Orisa Oko
10. Ifa/Esu/Osun/Aje/Yemoja/Olokun **
11. Ogun/Osoosi/Orisa Oko
14. Ifa/Esu/Osun/Aje/Yemoja/Olokun ***
15. Ogun/Osoosi/Orisa Oko
18. Ifa/Esu/Osun/Aje/Yemoja/Olokun **
19. Ogun/Osoosi/Orisa Oko
22. Ifa/Esu/Osun/Aje/Yemoja/Olokun **
23. Ogun/Osoosi/Orisa Oko
26. Ifa/Esu/Osun/Aje/Yemoja/Olokun **
27. Ogun/Osoosi/Orisa Oko
30. Ifa/Esu/Osun/Aje/Yemoja/Olokun ***
31. Ogun/Osoosi/Orisa Oko
** Oroorun ose Ifa
*** Itadogun ose ifa
The etymology of the word Gèlèdé reveals it’s central concern and it’s ultimate significance. Gè means ‘to soothe, to placate, to pet or coddle,; èlè refers to a woman’s sexual grace and her private parts, those that symbolize women’s secrets and their life-giving power; and dé connotes ‘to soften with care and, gentleness or pamperness. Together the idea convey the significance of Gèlèdé, performances carefully conceived and executed to pay homage to women so that the community may partake of their innate power for their benefits.
Woman are to be respect !!
Most Yoruba myths of origin can be found in the divination narratives knows at Odu Ifa. There are approximately 256 Odu Ifa, each of which contains a number of poems called ese Ifa. A typical ese Ifa is a narrative about a person or animal with a problem and the steps to resolve that problem. An ese Ifa explains the origins of Gelede as beginning with Yemoja, “The Mother of all the orisa and all living things.” Yemoja could not have children and consulted an Ifa oracle, who advised her to offer sacrifices and to dance with wooden images on her head and metal anklets on her feet. After performing this ritual, she became pregnant. Her first child was a boy, nicknamed “Efe” (the humorist); the Efe mask emphasizes song and jests because of the personality of its namesake. Yemoja’s second child was a girl, nicknamed “Gelede” because she was obese like her mother. Also like her mother, Gelede loved dancing.
After getting married themselves, neither Gelede or Efe’s partner could have children. The Ifa oracle suggested they try the same ritual that had worked for their mother. No sooner than Efe and Gelede performed these rituals – dancing with wooden images on their heads and metal anklets on their feet – they started having children. These rituals developed into the Gelede masked dance and was perpetuated by the descendants of Efe and Gelede.
This narrative is one of many stories that explains the origin of Gelede. Another theory states that the beginning of Gelede might be associated with the change from a matriarchal to a patriarchal society.
Although the Gelede ceremony may be staged at any time of the year (to better the lot of an individual, to cleanse the society of pestilence, to induce rain, to enrich human fertility, to enlist the support of supernatural forces and the “powerful mothers” in wartime, and to honor the dead), the most elaborate performance occurs during the annual festival.
Once the exact dates of the festival are fixed, usually through divination, the Iyalase notifies the paramount chief of the community and the important subordinate chiefs. Messages then go out to all members of the Gelede society outside the town or working far away to return home for the celebration.
The festival begins with an all-night concert called efe, which features the Efe male mask, who uses satire to entertain and educate. Given the concern of the Gelede society with peace and social stability, it is not surprising that didactic themes recur in efe songs.
After the efe dance, most of the attendees spend the morning sleeping in preparation for the afternoon dance, which takes place in the marketplace and features pairs of male dancers who perform to fast-paced music with a vigorous beat.
The Gelede ceremony involves carefully choreographed dance, singing and music, and especially drumming. The performances are given by men, wearing masks that feature sculpted images of scenes including animals and people or sewing machines and drums. The pair of men masquerade as women to amuse, please and placate the mothers who are considered very powerful, and who may use their powers for good or destructive purposes. These powers are especially linked to childbirth. The abilities they possess may be activated either consciously or unconsciously.
Erin ja, erin won loluso
Agbo momo ja, won mu so loja ejigboromekun
Adifa fun orisa nla Oseremagbo
Ni ojo ti iku yio gbodo ti yio si ma pani
Erin ja, erin won loluso
Agbo mo mo ja, won mu so loja ejigboromekun
Adifa fun Orunmila ti yio je oni magba, to yio si ma gba ni Kaye.
Nje ki lo to ni gba nijo ogun
Erigi alo ifa lo to ni gba lojo ogun