Odu Ifa Ogunda Okanran (Ogunda Kanran)

Ifa Divination for Eni: The Path to Chieftaincy and Wealth

Understanding the Message of Triple Blessing

This divination from Ogunda Okanran addresses the aspirations of three individuals—Eni Tata, Eni Tara, and Eni Tatata—each seeking elevation and recognition in their community. The verse speaks to those who need not just one form of blessing but the complete package of wealth, honor, and peace of mind. Ifa reveals that the person receiving this Odu stands at the threshold of significant achievement but requires proper spiritual preparation to manifest these blessings.

What makes this divination particularly powerful is its connection to warfare and victory. The opening verse references battles and conflicts, reminding us that the path to greatness often involves overcoming opposition and resistance. The transformation from local skirmishes to national significance (from "a war" to "the war of a country") symbolizes how personal victories can expand into positions of broader influence and authority.

The Sacred Verse

Ogunda lawo alagba
Olokanran lawo alupese
Ogun ta luagba lupesesi
O ti kuro logun ayoja
Ogun dogun oba
Adifafun eni tata
Adifafun eni tara
Adifafun eni tatata tamun jelewi odo lola
Ebo won ni o se
O si gbebo nibe orubo

English Translation

Ogunda is the priest of Alagba.
Olokanran is the priest of Olupese.
War was fought and people were killed.
It could not be called just a war.
It has become the war of a country.
Ifa divination for Eni Tata,
Ifa divination for Eni Tara,
Ifa divination for Eni Tatata who was chosen as the chief Elewi Ado.
He was asked to offer the sacrifice,
And he complied.
Come and rejoice with me in the domain of goodness.
It is in the domain of goodness that we find someone at the feet of the great king of the deity.

The Symbolism of War and Transformation

The military imagery in this verse carries deep spiritual meaning. War represents the struggles and competitions of life—the contest for positions, the fight for recognition, the battle against poverty and obscurity. The escalation from a local conflict to a national war symbolizes how proper spiritual preparation elevates one's struggles from personal challenges to matters of broader significance and impact.

When the verse states that it "could not be called just a war," it acknowledges that spiritual battles are never merely personal affairs. They connect to ancestral legacies, community destinies, and divine purposes larger than individual ambition. The person who receives chieftaincy does so not just for personal glory but to serve a larger purpose ordained by the deities.

Prescribed Offerings (Ebo)

For those seeking chieftaincy titles and wealth, Ifa prescribes specific offerings. The sacrificial items include pigeons (eyele), representing peace and the gentle manner in which true authority should be exercised; guinea fowl (etu), symbolizing royalty and connection to ancestral authority; duck (pepeye), representing adaptability and the ability to navigate both material and spiritual realms; and money (opolopo owo), facilitating the practical requirements of assuming positions of leadership.

The Three Dimensions of Need

Ifa identifies three specific needs for the person receiving this divination. There is the blessing of wealth (ire ola), which provides material security and the means to fulfill obligations. There is the blessing of chieftaincy titles (oye), bringing honor, respect, and the opportunity to lead and serve one's community. There is also the blessing of mental rest (isinmi), which is perhaps most precious—the peace of mind that comes from knowing one's spiritual foundation is secure.

Practical Application for Modern Times

In contemporary society, this Odu speaks to anyone seeking promotion, recognition, or advancement in their field. The "chieftaincy" represents any position of authority—corporate leadership, academic tenure, political office, or community recognition. The principle remains constant: elevation comes through proper spiritual preparation combined with competence and character. Learn more about the UNESCO recognition of Ifa divination as an intangible cultural heritage of humanity.

Ifa Divination for the King: Healing the Heart Through Faith

Confronting Illness With Spiritual Power

This divination from Ogunda Okanran addresses a king suffering from heart problems, symbolizing leadership under stress and the vulnerability even the most powerful experience when facing illness. The king represents anyone who carries heavy responsibilities while simultaneously dealing with personal health challenges. Ifa's message is clear: healing comes not just through medicine but through faith, proper sacrifice, and the rejection of doubt.

The verse emphasizes the importance of positive declaration and the refusal to accept negative prophecies. When the king declares "I am not saying it is not sufficiently strong," he exercises the spiritual principle of affirmative speech—speaking wellness into existence even while experiencing illness. This teaches that our words carry creative power, and we must guard our speech carefully during times of challenge.

The Sacred Verse

Ogunda folu okanran awo oba
Lodifafun oba
Oba n sogbogbo arun okan
Ebo won ni o se
O si gbebo nibe orubo
Nje emomo gbami ara orun mi
Emi o pe tialale osi
Eni ba pe tifa osi
Ifa ni o pa luwa reje.

English Translation

Ogunda folu okanran, the priest of the king,
Ifa divination was cast for the king
Who was having a heart problem.
He was asked to offer the sacrifice,
And he complied.
Therefore, do not disturb me, I am no longer sick.
I am not saying it is not sufficiently strong.
Anyone who says it cannot be done,
It is Ifa that will kill that person.

The Power of Declarative Faith

The final line of this verse carries tremendous spiritual weight. When it states that "Ifa will kill" those who declare impossibility, it reveals a profound truth about the nature of faith and doubt. In Yoruba spiritual philosophy, words are not mere sounds but forces that shape reality. To declare something impossible is to work against divine will and to align oneself with destructive forces. The verse warns that such negative declaration carries its own consequences.

This is not about blind optimism but about spiritual alignment. When Ifa prescribes a solution and one performs the sacrifice, faith in the outcome becomes a crucial component of the healing process. Doubt undermines the spiritual work that has been done. The king's recovery depends not just on offering the sacrifice but on maintaining unwavering confidence in Ifa's power to heal.

Prescribed Offerings (Ebo)

For healing from illness and maintaining strength, Ifa prescribes a rooster (akuko adie), symbolizing vitality, early morning vigilance, and the announcement of new beginnings; pigeons (eyele), representing peace and the calming of troubled conditions; a hen (agbeboadie), symbolizing nurturing and the gathering of healing energies; and money (opolopo owo), facilitating the complete spiritual work necessary for restoration.

The Heart as Symbol

The heart problem mentioned in this divination operates on multiple levels. Physically, it addresses actual cardiac conditions and health challenges. Emotionally, it speaks to heartache, grief, and the burdens that weigh on one's spirit. Spiritually, it represents the core of one's being—the seat of courage, faith, and life force. Ifa's intervention addresses all these dimensions simultaneously, demonstrating the holistic nature of traditional healing.

Ifa Divination for Eni Kukunibiku: Conquering Death's Pursuit

When Death Searches Relentlessly

This divination from Ogunda Okanran addresses one of humanity's deepest fears—being actively pursued by death. Eni Kukunibiku represents anyone who feels that death is searching for them, whether through recurring nightmares, close calls with mortality, or a pervasive sense of spiritual danger. The verse acknowledges that such threats are real and must be addressed with urgency through proper spiritual intervention.

The imagery of death "searching up and down" conveys relentlessness and determination. This is not about natural death at the appointed time but about untimely death (iku ojiji)—sudden, premature departure from life. Ifa reveals that such threats can be averted through sacrifice, transforming a death sentence into a promise of longevity and abundant life.

The Sacred Verse

Ogunda do olokanran
Okanran do ologunda
Ifanlanla subukurawon
Adifafun eni kukunibiku
Ti iku n fojojumo aye wa kiri
Ebo won ni o se
O si gbebo nibe orubo
Keepe
Kee jinan
E wa ba ni laiku gbanhin gbanhin

English Translation

Ogunda do olokanran,
Okanran do ologunda,
The great Ifa is found on the other side.
Ifa divination was cast for Eni Kukunibiku,
Whom death was searching for up and down.
He was asked to offer the sacrifice,
And he complied.
There is neither prolonged silence
Nor excessive haste,
Nor too soon.
Come and meet me in the blessing of immortality.

The Great Ifa on the Other Side

The phrase "the great Ifa is found on the other side" carries profound meaning. It suggests that spiritual power exists in realms beyond ordinary perception—on "the other side" of material reality. When death pursues someone, the solution is not found in the visible world alone but requires accessing spiritual dimensions where Ifa's power operates most directly. This is why sacrifice becomes the bridge connecting the material and spiritual realms.

This verse also teaches perfect timing in divine intervention. The phrase "neither prolonged silence nor excessive haste" indicates that when proper sacrifice is offered, deliverance comes at exactly the right moment—not so delayed that the person suffers unnecessarily, nor so rushed that the spiritual work is incomplete. Ifa's timing is always precise and perfect.

Nightmares as Spiritual Warnings

Ifa specifically identifies nightmares as indicators of spiritual danger and death threats. In Yoruba cosmology, dreams are not random neurological events but communications from the spiritual realm. Recurring disturbing dreams, particularly those involving violence, falling, being chased, or dying, signal that one's spiritual protection has been compromised and intervention is urgently needed.

The sacrifice prescribed for this condition addresses the root cause of the nightmares by placating the forces aligned against the person and strengthening their spiritual defenses. Once the sacrifice is completed and accepted, the nightmares cease because the spiritual threat has been neutralized.

Prescribed Offerings (Ebo)

For protection against death and the conquest of mortality threats, Ifa prescribes a goat (oruko) and money (opolopo owo). The goat serves as a substitute, taking the place of the person in the spiritual realm and satisfying whatever forces were aligned against them. This principle of substitution is central to Ifa sacrifice—the offering literally stands in for the person, bearing what would have befallen them.

From Death to Immortality

The transformation promised in this verse is remarkable—from being pursued by death to receiving "the blessing of immortality" (laiku gbanhin gbanhin). This does not mean the person will never die physically but rather that they will live out their full destined lifespan without premature termination. They receive the blessing of longevity, health, and the spiritual protection that allows them to fulfill their purpose on Earth. For deeper understanding of Yoruba cosmology and the concept of destiny, explore UNESCO documentation on Ifa of the Yoruba people.

Ifa Divination for the Elephant: Victory Through Strategic Spiritual Warfare

When Enemies Work for Your Downfall

This divination from Ogunda Okanran presents a situation where someone is actively working against the person receiving the Odu. The verse addresses three animals—the elephant from the hill, the elephant from the stream, and the tortoise—representing different types of people: those with natural strength and dominance, those who adapt to their circumstances, and those who appear small and vulnerable but possess hidden wisdom. The tortoise, being "the last born," represents the underdog who triumphs through spiritual preparation rather than physical might.

The reference to war in this divination connects to the earlier themes of Ogunda Okanran—life as a battlefield where spiritual preparation determines victory. The repetition of "the war was fought and people were killed" emphasizes the seriousness of spiritual conflict. This is not metaphorical warfare but real spiritual battles with real consequences for those unprepared.

The Sacred Verse

Ogunda lawo alagba
Olokanra lawo alupese
Ogunta lagba lupese
Ti kuro logun ayoja ogun si ogun dogunobo
Adifafun eerin oke
Abu fun eerin odo
Adifafun alabahun ijapa
Tii se omo ikanhin won lejeleje
Ebo won ni o se
O si gbebonibe orubo
Kee pe
Kee jinan
E wa bani laruseogun

English Translation

Ogunda is the priest of Alagba.
Olokanran is the priest of Olupese.
The war was fought and people were killed.
It could not be called just a war.
Ifa divination for the elephant on the hill,
And for the elephant of the stream,
Ifa divination for the tortoise,
Being the last born.
He was asked to offer the sacrifice,
And he complied.
Not too long,
Nor too soon,
Come and rejoice with me for the blessing of victory.

The Wisdom of the Tortoise

The tortoise (alabahun ijapa) holds special significance in Yoruba folklore as a symbol of cunning, patience, and the triumph of wisdom over brute strength. As the "last born," the tortoise represents those who come from positions of disadvantage or who are underestimated by others. Yet through proper spiritual preparation, the tortoise achieves what the mighty elephants cannot—complete victory through strategic sacrifice rather than physical dominance.

This teaches a crucial lesson: in spiritual warfare, physical strength, social status, and material resources are less important than proper alignment with divine forces. The person who seems weakest by worldly standards can become invincible through sacrifice and spiritual wisdom. The tortoise's hard shell becomes a metaphor for the spiritual protection that proper ebo provides.

Prescribed Offerings (Ebo)

For victory over enemies and protection from those working for one's downfall, Ifa prescribes a rooster (akuko adie), representing vigilance and the announcement of triumph; beans (ewa), symbolizing multiplication and the gathering of protective forces; and money (opolopo owo), facilitating the complete spiritual work necessary for victory.

Identifying Your Adversaries

This divination teaches that enemies come in different forms. Some are like the elephant on the hill—openly powerful and visibly threatening. Others are like the elephant in the stream—adaptable and fluid in their opposition, harder to pin down. Still others may appear as allies but work secretly against one's interests. The prescription of sacrifice addresses all forms of opposition simultaneously, creating comprehensive spiritual protection.

The Power of Continuous Sacrifice: The Elderly Man's Testimony

Medicine Versus Spiritual Power

This remarkable divination from Ogunda Okanran presents the testimony of an elderly man who achieved extraordinary blessings—wealth, a new wife, children, and complete prosperity—not through medicine or charms but through consistent offering of sacrifice. The verse emphasizes a crucial principle: never rely solely on medicine (whether traditional or modern) but maintain continuous spiritual practice through regular sacrifice.

The repetitive structure of the verse—"as if using very strong medicine, but having no special medicine, it is only the offering of sacrifice"—drives home the point that spiritual practice surpasses all other methods. This is not a rejection of medicine entirely but a warning against placing ultimate faith in material solutions while neglecting spiritual foundations.

The Sacred Verse

Oso kuju kuju bi kagbejo o ya nu ha ha
Bi enipeyo beniko le bu nije
Adifafun baba arugbo
Ti n lo soko atare akala
Ebo won ni o se
O si gbebo nibe o rubo
Nje babarugbo laje kan loni
Adabi eni to loogun tin sa
Baba arugbo ologun ebo loni
Baba arugbo laya kan loni
O dabi eni tologun tin sa
Baba arugbo ologun ebo loni
Baba arugbo bimo kan loni
Odabi eni tologun ti n sa
Baba arugbo ologun ebo lo ni
Babaarugbo ni ire gogbo kan loni o da bieni tolo gun tinsa
Baba rugbo ologun ebo lo ni.

English Translation

Oso kuju kuju bi kagbejo o ya nu ha ha,
As if killing someone.
Ifa divination for an elderly man of advanced age
Who was going to the city of Atare Akala.
He was asked to offer the sacrifice,
And he complied.
Therefore, the elderly man received the blessing of wealth,
As if he were using very strong medicine,
But he has no special medicine—
It is only the offering of sacrifice to which he has committed.
The old man receives the blessing of a new wife,
As if he were using very strong medicine,
But he has no special medicine—
It is only the offering of sacrifice to which he has committed.
The old man receives the blessing of giving birth today,
As if he were using very strong medicine,
But he has no special medicine—
It is only the offering of sacrifice to which he has committed.
The old man receives the blessing of all goodness,
As if he were using very strong medicine,
But he has no special medicine—
It is only the offering of sacrifice to which he has committed.

The Miracle of Late-Life Blessings

The elderly man's story is particularly inspiring because it demonstrates that it is never too late for blessings to manifest. At an age when most would consider certain blessings impossible—particularly marriage and children—this elder received everything through consistent sacrifice. The verse mentions him going to "the city of Atare Akala," which can be understood as going to the place where spiritual power resides, where proper sacrifice is honored.

The fact that he receives "a new wife" and "gives birth" at his advanced age shows Ifa's power to reverse natural limitations and biological constraints. What seems impossible by human standards becomes reality through proper spiritual practice. This offers hope to anyone who feels they have missed their opportunity or that certain blessings are now beyond reach.

The Importance of Alligator Pepper

This divination specifically instructs that alligator pepper (atare) must be included in sacrificial offerings. Alligator pepper is one of the most sacred substances in Yoruba spirituality, used in virtually all important rituals. It represents sharpness, clarity, spiritual power, and the ability to "bite" through obstacles. Its inclusion ensures that the sacrifice has the necessary spiritual potency to achieve results.

Prescribed Offerings (Ebo)

For receiving all forms of blessings and maintaining spiritual power, Ifa prescribes a rooster (akuko adie), representing vitality and consistent spiritual vigilance; abundant alligator pepper (opolopo atare), bringing spiritual sharpness and power; pigeons (eyele), symbolizing peace and gentle reception of blessings; and money (opolopo owo), facilitating complete spiritual work.

A Warning Against Spiritual Laziness

This verse serves as a powerful warning against the modern tendency to seek quick fixes through medicine, charms, or worldly schemes while neglecting consistent spiritual practice. The elderly man's success came not from occasional prayers or sporadic offerings but from committed, continuous sacrifice. This teaches that spiritual discipline is a lifestyle, not an event—a daily practice rather than emergency intervention.

Orunmila's Teaching: The Power of Morning Devotion

Before Daybreak: The Sacred Hour

This divination reveals Orunmila's practice of leaving his treasurer (akapore) on Earth while ascending to heaven, and the crucial instruction that one must maintain devotion before daybreak. The verse emphasizes waking early and paying homage to Ifa in the pre-dawn hours when the veil between spiritual and material realms is thinnest and spiritual work is most effective.

The imagery of Orunmila going to heaven while leaving his treasure on Earth teaches an important principle: spiritual elevation does not require abandoning material responsibilities. Rather, proper spiritual practice ensures that earthly affairs are well-managed even when one's attention is directed toward higher matters. The "treasurer" represents the systems and structures we put in place to manage our worldly affairs while we attend to spiritual development.

The Sacred Verse

Ajugbuduru
Adifafun orunmila
Baba o fi akapore sile aye
Yoo gbode orun lo
Ebo won ni o se
O si gbebo nibe o rubo
Nje ajuguduru mo gbagbe o mun bo
Ire aje ti mo wi kede
Ifa ajugbuduru ope mo gbagbe omun bo
Ire aya ti mo wi e de
Ifa ajugbuduru ope mo gbagbe o mun bo
Ire omo ti mo wi ee de
Ifa ajugbudure ope mo gbagbe o mun bo
Ire gbogbo ti mo wi kee de
Ifa ajugbuduru ope mo gbagbe o munbo

English Translation

Ajugbuduru
Ifa divination for Orunmila,
Who will leave his treasurer on Earth
And ascend to heaven.
He was asked to offer the sacrifice,
And he complied.
Therefore, Ajugbuduru Ope, do not forget to bring with you
The blessing of wealth that I said is coming.
Ifa Ajugbuduru Ope, do not forget to bring with you
The blessing of a new wife that I said has not yet arrived.
Ifa Ajugbuduru Ope, do not forget to bring with you
The blessing of giving birth that I said is coming.
Ifa Ajugbuduru Ope, do not forget to bring with you
The blessing of all goodness that I said is coming.

The Prayer of Remembrance

The repetitive plea "do not forget to bring" (mo gbagbe o mun bo) reveals a profound understanding of how blessings manifest. When we perform sacrifice and spiritual work, we essentially send messages to the spiritual realm requesting specific blessings. This verse teaches that we must remind the spiritual forces of our requests through consistent devotion and acknowledgment.

The litany of blessings—wealth, wife, children, and all goodness—represents the complete package of human aspiration. By addressing each specifically, the verse teaches that we should be clear and comprehensive in our spiritual requests rather than vague or general. Ifa appreciates specificity in both sacrifice and prayer.

Waking Before Dawn

The instruction to wake early and pay homage to Ifa before daybreak connects to ancient spiritual wisdom found across many traditions. The hours before dawn are considered spiritually powerful because this is when the world transitions from night to day, from darkness to light, from spiritual to material dominance. Prayer and devotion during this time carry special potency.

For modern practitioners, this teaching challenges our tendency toward spiritual convenience. It requires discipline to wake early for devotion, especially in a world that often keeps us up late. Yet this very discipline—the willingness to inconvenience ourselves for spiritual practice—demonstrates our seriousness and commitment, which attracts divine favor.

Prescribed Offerings (Ebo)

For ensuring that all promised blessings manifest, Ifa prescribes a rooster (akuko adie), whose crowing at dawn symbolizes the announcement of blessings and the beginning of new cycles; pigeons (eyele), representing peace and the gentle reception of divine favor; and money (opolopo owo), facilitating complete spiritual work and demonstrating material commitment to spiritual goals.

Protection Through Agbe Feathers: Defeating Evil and Removing Burdens

When Enemies Seek to Burden You With Evil

This powerful divination from Ogunda Okanran addresses a specific spiritual attack—when enemies attempt to place the burden of evil upon someone, hoping to associate them with wrongdoing or spiritual contamination. The verse reveals that many enemies surround the person receiving this Odu, working to put "the load of evil" on them. Ifa prescribes a comprehensive spiritual defense using the sacred feathers of specific birds.

The imagery of feeding the deity "to the point of meeting the farm bird" suggests excessive spiritual activity by those working against the person. The reference to a witch confessing yesterday and a child dying today illustrates the immediate and dangerous consequences when spiritual attacks go undefended. This divination requires urgent attention and complete compliance with prescribed offerings.

The Sacred Verse

Morarinimorapoongba
Asosa kosun eye oko
Aje kelana omo kulale
Adifafun orunmila won nigbe
Ibi kan baba la tari
Ebo won ni o se
O si gbebo nibe o rubo
Nje kin ni o gbe ibi kuro lori awo
Agbe ni o gbe ibi kuro lori awo
Kin ni oye ibi ori awo danun
Iye niyebi ori awo dani
Egan rere gori awo
Ori awo akasigba
Emi o le rasingba
Ki n wa wi egan rere gori awo
Ori awo akasigba

English Translation

Morarinimorapoongba
We have fed the deity to the point of meeting the farm bird.
Yesterday the witch confessed, and today the child has died.
Divination for Orunmila,
To whom they want to put the burden of evil.
He was asked to offer the sacrifice,
And he complied.
Therefore, what will remove the evil from the priest?
His Agbe bird will remove the evil from the priest.
What will remove the evil from the priest?
Its powder will remove the evil from the priest.
Blessing must come to the destiny/head of the priest.
The head of the priest rejects evils.
The head of the priest forbids a pile of wickedness.
I could not carry the load of evil,
So that I would have no problems on Earth.
The head of the priest rejects evils.

The Sacred Power of Agbe, Aluko, and Parrot Feathers

The Agbe bird (a type of kingfisher with distinctive blue and red plumage) holds special significance in Ifa tradition. Its feathers represent spiritual authority, the ability to navigate between water and air (between emotional and mental realms), and the power to remove spiritual burdens. The Aluko bird (another kingfisher species) carries similar properties with additional protective qualities. The parrot (ikode) represents the voice of authority and the announcement of spiritual protection.

When these three types of feathers are combined in spiritual work, they create comprehensive protection against evil placement. The Agbe removes what has been placed, the Aluko prevents new placement, and the parrot announces and establishes the person's spiritual authority to reject all evil associations.

The Concept of Spiritual Burden

The "burden of evil" (ibi) mentioned in this verse refers to spiritual contamination that enemies attempt to place on someone—accusations, curses, negative associations, or blame for wrongdoing. In Yoruba spiritual understanding, such burdens are not merely psychological but actual spiritual weights that can affect one's destiny, health, relationships, and success.

The verse teaches that the "head" (ori) of a properly protected priest rejects these evils automatically. The head in Yoruba spirituality represents one's personal destiny and spiritual essence. When properly fortified through sacrifice and spiritual preparations, the ori becomes impervious to spiritual attacks and automatically repels negative forces.

Prescribed Offerings (Ebo)

For protection against enemies and removal of evil burdens, Ifa prescribes a rooster (akuko adie), representing authority and vigilance; a hen (agbeboadie), symbolizing the gathering and containment of protective forces; pigeons (eyele), bringing peace and neutralizing conflicts; money (opolopo owo), facilitating complete spiritual work; parrot feathers (ikoode), for spiritual authority and announcement; Agbe bird feathers (iye agbe), for removing evil and spiritual cleansing; and Aluko bird feathers (iye aluko), for preventing future spiritual attacks.

Creating One's Portion in Ifa

The verse concludes with the instruction that these items will be used to create "your own portion in Ifa" (ki won o si fi se fa fun). This refers to establishing one's permanent spiritual protection and connection to Ifa's power. Once this work is done properly, the person possesses ongoing protection that doesn't require constant renewal. It becomes part of their spiritual inheritance and permanent spiritual defense. Learn more about the artistic and spiritual dimensions of Ifa practice through scholarly research on Ifa as artistic expression of Yoruba knowledge systems.

Akose and Spiritual Preparations of Ogunda Okanran

Understanding Akose in Ifa Practice

Akose represents spiritual preparations that combine herbal, animal, and mineral substances with invocations to produce specific results. Unlike ebo (sacrifices offered to spiritual forces), akose are preparations used directly on or by the person. The akose of Ogunda Okanran are particularly powerful for attracting wealth and defeating enemies through direct spiritual fortification.

Akose Awure Ola: Preparation for Wealth and Prosperity (Version 1)

This akose is specifically designed to attract wealth, honor, and material success through internal spiritual transformation. The preparation works by aligning one's internal spiritual frequency with the vibration of prosperity.

Ingredients and Preparation

The akose requires the kidney of one cow (kindinrin malu kan), which must be cut into sixteen pieces. These sixteen pieces carry deep symbolic significance, representing the sixteen major Odu Ifa and invoking their collective power. Additional ingredients include sixteen iyere (a specific type of leaf or plant material), sea sand (yanrin okun), lagoon sand (ganrrin osa), and cannabis/hemp (igbo).

All ingredients are ground together and cooked with palm oil (epo) and salt (iyo). The mixture must be prepared with proper spiritual invocations, then consumed at midnight around 1:00 AM. The specific timing is crucial—midnight represents the transition point between days, a liminal time when spiritual work is most effective.

Spiritual Significance of the Ingredients

The cow's kidney represents vitality, filtration of negativity, and essential life functions. Dividing it into sixteen pieces invokes the power of all major Odu. Sea sand brings the expansive, abundant energy of the ocean—endless wealth and resources. Lagoon sand provides the quality of accumulation and retention—the lagoon holds what the sea brings. Cannabis opens spiritual perception and creates receptivity to spiritual influences.

Akose Awure Ola: Preparation for Wealth and Fortune (Version 2)

This alternative akose for attracting prosperity uses bird and avian elements, creating a different type of spiritual attraction—one based on elevation, visibility, and the ability to rise above limitations.

Ingredients and Preparation

This preparation requires one complete guinea fowl (odidi eye etu kan), two Agbe bird feathers (iye agbe meji), two Aluko bird feathers (iye aluko meji), and two parrot feathers (ikode meji). All ingredients are burned together until they become ash, then mixed with black soap (ose dudu) and placed in a white plastic container. The person bathes with this preparation every morning.

Spiritual Properties

The guinea fowl represents royalty and connection to ancestral authority. Agbe feathers bring spiritual cleansing and elevation. Aluko feathers provide protection and persistence. Parrot feathers ensure that one's voice is heard and respected. Combined, these create a comprehensive spiritual preparation that makes the person visible to beneficial forces while invisible to harmful ones.

Akose Isegun Ota: Preparation for Victory Over Enemies

This powerful akose is specifically designed for defeating enemies through direct spiritual fortification of the person's actions and presence. It creates an aura of invincibility and ensures victory in all confrontations.

Ingredients and Preparation

The preparation requires abundant Agbe bird feathers (iye agbe pupo), abundant Aluko bird feathers (iye aluko pupo), abundant parrot feathers (ikode pupo), and one complete alligator pepper (odidi atare kan). All ingredients are burned together to create ash, which is then used to make incisions (gbere) on the head from the forehead to the back of the skull.

The Power of Head Incisions

Making incisions from forehead to the back of the head creates a spiritual pathway that connects one's conscious awareness (forehead) with one's subconscious and spiritual support (back of head). This ensures that the person's entire consciousness—both what they're aware of and what operates unconsciously—is fortified against enemies. Every thought, action, and decision carries the power to defeat opposition.

Akose Isegun Ota: Alternative Herbal Preparation

This herbal preparation provides victory through spiritual cleansing and the removal of negative spiritual attachments that enemies may have placed.

Ingredients and Preparation

The preparation combines ina leaves (ewe ina), segunsete leaves (ewe segun sete), saworopepe leaves (erwe saworepepe), and abiri kolo leaves (ewe abiri kolo). All herbs are ground together with black soap (ose) and the person bathes with this preparation every morning (laro laro).

Spiritual Properties of the Herbs

Ina (fire) leaves bring the quality of burning away obstacles and spiritual contamination. Segunsete ensures victory and conquest. Saworopepe provides comprehensive spiritual authority. Abiri kolo seals the protection and prevents re-contamination. The morning bath timing ensures that one begins each day spiritually fortified and protected.

Important Considerations for Akose Use

All akose preparations should only be used under the guidance of a qualified Babalawo who can properly invoke the necessary incantations and ensure correct preparation. The spiritual power of akose comes not just from the physical ingredients but from the prayers, songs, and spiritual knowledge that accompany their preparation and use. Improper preparation or use without proper spiritual authorization can be ineffective or even harmful.