Odu Ifa Ogunda Osa (Ogunda Masa)

Ifa Divination for The Oracle: Knowledge as the Foundation of Prosperity

The Sacred Pursuit of Ifa Wisdom

This divination from Ogunda Osa addresses someone who earnestly desires to learn Ifa—not out of casual curiosity, but from genuine spiritual hunger. The person comes from royal lineage, being the son of the king of Akure, yet recognizes that inherited position alone cannot provide the blessings of goodness they seek. This teaches a profound truth: spiritual knowledge transcends social status, and even those born to privilege must pursue wisdom through proper channels.

The plea "Please, teach me" (E komi) carries deep humility. Despite royal heritage, the seeker approaches Ifa as a student, acknowledging their need for instruction. This humility becomes the doorway through which knowledge enters, and through knowledge, all blessings flow. Ifa's response affirms that learning its wisdom directly connects the student to prosperity and wealth.

The Sacred Verse

Koko inu ewure ni koni eni san san loni abata
Adifafun ifa ni mofeko
Tii se omo oba lode akure
Igba tin momi oju sogbere ire
Ebo won ni ose
O si gbebo nibe orubo
Nje ifa ni mo fe ko
E komi
Ti mo ba ko fa
Maa la maa di olowo

English Translation

Koko inu ewure ni koni eni san san loni abata
Ifa divination was cast for "Ifa is what I want to learn,"
Who was the son of the king of the city of Akure.
When he was crying for the blessings of goodness,
He was asked to offer a sacrifice,
And he complied.
Therefore, I want to know more about Ifa.
Please, teach me.
If I learn about Ifa,
I will be greatly blessed and wealthy.

Crying for Blessings: The Spiritual Significance of Tears

The phrase "when he was crying for the blessings of goodness" (igba tin momi oju sogbere ire) reveals spiritual depth. These tears are not weakness but expression of genuine spiritual yearning. In Yoruba cosmology, sincere emotional appeal moves spiritual forces to respond. The tears demonstrate that the seeker values spiritual knowledge above comfort, recognizing it as essential rather than optional.

This emotional authenticity, combined with willingness to perform prescribed sacrifice, creates the spiritual opening through which Ifa's wisdom flows. The teaching is clear: casual interest in Ifa yields casual results, but passionate pursuit combined with proper sacrifice brings transformation.

Knowledge as Direct Path to Wealth

The promise "If I learn about Ifa, I will be greatly blessed and wealthy" (Ti mo ba ko fa, Maa la maa di olowo) establishes a direct causal relationship between Ifa knowledge and prosperity. This is not metaphorical but literal—learning Ifa's wisdom reorganizes one's relationship with spiritual forces, opening channels through which blessings flow naturally. The wealth referenced includes material prosperity but extends to spiritual richness, wisdom, peace, and all forms of goodness.

Prescribed Offerings (Ebo)

For those seeking to learn Ifa and receive blessings through knowledge, the prescribed offerings include a rooster (akuko), representing authority and announcement of one's spiritual commitment; pigeons (eyele), symbolizing peace and the gentle reception of wisdom; and money (opolopo owo), which facilitates the practical aspects of learning and demonstrates serious investment in spiritual education. For deeper insight into Ifa as a UNESCO-recognized cultural heritage, explore its global significance.

Practical Application for Modern Seekers

In contemporary times, this divination speaks to anyone pursuing spiritual knowledge seriously. Whether studying under a Babalawo, learning through texts, or seeking to deepen Ifa understanding, the principle remains: approach with humility, offer proper sacrifice, and trust that knowledge itself becomes the vehicle for comprehensive blessings. The Odu warns against superficial engagement while promising that sincere dedication yields prosperity in all areas of life.

Ifa Divination for The Elderly Man: The Supremacy of Sacrifice Over Medicine

The Power of Spiritual Solutions

This divination from Ogunda Osa contains one of Ifa's most radical teachings: never trust in medicine, but rely entirely on sacrifice. An elderly man traveling to Atare Akala receives divination revealing that all his blessings—wealth, marriage, children, and comprehensive prosperity—will come not through any special medicine or physical intervention, but purely through faithful performance of sacrificial offerings.

The repetitive structure of this verse is pedagogically intentional. By stating four times that blessings came "as if using very strong medicine, but having no special medicine—only sacrificial offerings," Ifa drives home its central message: spiritual solutions produce results that appear miraculous to those who rely on material means alone.

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 was cast for an elderly man of advanced age
Who was going to the city of Atare Akala.
He was asked to offer a sacrifice,
And he complied.
Therefore, the elderly man received the blessing of wealth today,
As if he were using very strong medicine,
But he has no special medicine—
It is only the sacrificial offering to which he 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 sacrificial offering to which he 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 sacrificial offering to which he 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 sacrificial offering to which he committed.

The Irony of Appearing Powerful

The phrase "as if he were using very strong medicine" (Adabi eni to loogun tin sa) creates deliberate irony. To external observers, the dramatic transformation in the elderly man's life appears to be the result of powerful medicine (ogun). In Yoruba culture, ogun refers to potent herbal or spiritual preparations that produce specific effects. However, Ifa repeatedly clarifies that no such medicine was involved—only sacrifice (ebo).

This ironic comparison serves multiple purposes: it acknowledges that results are indeed dramatic and tangible, it addresses the common human tendency to attribute spiritual results to material causes, and it establishes the supremacy of ebo over all other forms of intervention. The teaching is that sacrifice, properly performed, produces effects more powerful than any medicine.

Four Categories of Comprehensive Blessing

The divination specifies four areas where blessing manifests: wealth (aje), representing financial prosperity and material abundance; a new wife (aya), symbolizing companionship, renewal of relationship, and domestic blessing; children (omo), indicating fertility, legacy, and the blessing of seeing one's lineage continue; and all goodness (ire gbogbo), encompassing every form of blessing not already specified. Together, these represent total life transformation.

The fact that an elderly man receives all these blessings demonstrates that it is never too late for spiritual intervention to transform circumstances. Age, past failures, or current limitations do not prevent Ifa's blessings from manifesting when proper sacrifice is performed with faith.

The Critical Warning About Medicine

Ifa's explicit instruction that one must "never trust in medicine but always rely on sacrifice" addresses a dangerous tendency: seeking spiritual solutions only after physical remedies fail. The Odu teaches that spiritual problems require spiritual solutions primarily, not secondarily. This does not forbid the use of medicine entirely but establishes proper hierarchy—spiritual intervention comes first, and other remedies, if used, should complement rather than replace it.

The Significance of Alligator Pepper

The requirement to include abundant alligator pepper (opolopo atare) in sacrificial offerings is spiritually significant. Atare is among the most sacred substances in Yoruba spirituality, used in virtually every important ritual. In Ogunda Osa, abundant use of alligator pepper serves multiple functions: it awakens spiritual forces to receive the offering, it demonstrates proper respect and seriousness, it amplifies the potency of other sacrificial items, and it creates spiritual clarity that allows blessings to manifest without obstruction. Learn more about mathematical and symbolic patterns in Ifa divination from scholarly research.

Prescribed Offerings (Ebo)

For receiving comprehensive blessings and demonstrating faith in sacrifice over medicine, Ifa prescribes a rooster (akuko adie), representing the authority to command blessings and announce one's transformation; abundant alligator pepper (opolopo atare), which activates spiritual forces and demonstrates proper reverence; a pigeon (eyele), symbolizing peace and the gentle reception of multiple blessings; and money (opolopo owo), facilitating the practical aspects of transformation and enabling the completion of sacrificial requirements.

Modern Application: Spiritual Solutions First

For contemporary practitioners, this divination challenges the modern tendency to exhaust material solutions before considering spiritual intervention. Whether facing health challenges, relationship difficulties, financial struggles, or other life problems, Ogunda Osa teaches that spiritual solutions should be primary, not last resort. This doesn't mean abandoning practical actions, but rather ensuring spiritual foundations are properly established before or alongside material efforts.

Ifa Divination for Orunmila: Divine Timing and Early Morning Devotion

The Power of Pre-Dawn Spiritual Practice

This divination from Ogunda Osa reveals Orunmila preparing to ascend to heaven while leaving his treasurer (akapore) on earth. The imagery is profound—Orunmila, the witness of destiny, must return to the spiritual realm, but his treasures and blessings remain accessible to devotees on earth. The condition for accessing these blessings is consistent early morning devotion before daybreak.

The repeated invocation "Ajugbuduru ope, do not forget to bring" creates a rhythmic prayer that demonstrates both trust and reminder. Orunmila acknowledges that blessings are coming but have not yet arrived. Rather than expressing doubt or anxiety, he maintains faithful expectation, knowing that what Ifa has promised will manifest at the appointed time.

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 was cast for Orunmila,
Who will leave his treasurer on earth
And ascend to heaven.
He was asked to offer a sacrifice,
And he complied.
Therefore, Ajugbuduru Ope, do not forget to bring with you
The blessing of wealth that I said is yet to come.
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 yet to come.
Ifa Ajugbudure Ope, do not forget to bring with you
The blessing of all goodness that I said is yet to come.
Ifa Ajugbuduru Ope, do not forget to bring with you.

Understanding "Ajugbuduru Ope"

The phrase "Ajugbuduru Ope" is both a name and an invocation. "Ajugbuduru" suggests something vast, encompassing, or all-inclusive, while "Ope" means "thank you" or acknowledgment. Together, they create an acknowledgment of the comprehensive nature of blessings that are coming. This is not begging but rather confident reminder—the devotee thanks Ifa in advance for what has been promised, demonstrating faith that it will manifest.

The Treasurer Left on Earth

The symbolism of Orunmila leaving his treasurer (akapore) on earth while ascending to heaven is rich with meaning. The treasurer represents the accessible source of blessings that remains available to devotees even when direct connection to Orunmila seems distant. This treasurer is accessed through consistent spiritual practice, particularly early morning devotion, which creates the channel through which heavenly blessings flow to earthly recipients.

This imagery teaches that spiritual blessings are not random or arbitrary—they flow through established channels maintained by disciplined practice. The devotee who faithfully honors Ifa before daybreak positions themselves to receive what has been set aside for them in the heavenly treasury.

Blessings That Are "Yet to Come"

The phrase "ti mo wi kede" (that I said is yet to come) appears repeatedly, emphasizing an important spiritual reality: promised blessings exist in the spiritual realm before manifesting physically. They are not non-existent but are in transit. This understanding prevents despair during waiting periods. The blessing of wealth exists, the blessing of marriage exists, the blessing of children exists, the blessing of all goodness exists—they are simply not yet visible in physical reality.

This teaching addresses the gap between promise and manifestation, which tests faith more severely than outright denial. Ogunda Osa instructs devotees to maintain spiritual practice during this gap, trusting that what has been promised is indeed coming.

The Discipline of Pre-Dawn Worship

Ifa's specific instruction to wake early and render homage before daybreak is not arbitrary. The pre-dawn hours carry special spiritual potency—the boundary between night and day represents a liminal space where spiritual and physical realms interact more fluidly. Those who honor Ifa during these hours demonstrate serious commitment, as this requires sacrifice of comfort and convenience. Explore the UNESCO documentation on Ifa of the Yoruba people for deeper cultural context.

Morning devotion also establishes spiritual priority—by honoring Ifa before engaging worldly activities, the devotee acknowledges that spiritual alignment is the foundation upon which successful days are built. This practice creates consistency that spiritual forces recognize and reward.

Prescribed Offerings (Ebo)

For receiving promised blessings and maintaining spiritual connection despite physical distance from the source, Ifa prescribes a rooster (akuko adie), whose morning crow symbolizes the awakening required for pre-dawn devotion; a pigeon (eyele), representing peaceful reception of blessings that are in transit; and money (opolopo owo), facilitating the manifestation of promised prosperity and enabling completion of spiritual obligations.

Practical Application: Patience with Practice

Modern practitioners receiving this divination should establish or strengthen early morning spiritual practice, maintain faith during waiting periods between promise and manifestation, acknowledge blessings as "coming" rather than "absent," and combine patience with consistent spiritual discipline. The Odu teaches that divine timing is perfect—blessings arrive neither too early (causing instability) nor too late (causing despair), but exactly when spiritual preparation is complete.

Ifa Divination for Orunmila: Victory Over Multiple Enemies

Confronting Organized Opposition

This final divination from Ogunda Osa addresses a serious situation: the person receiving this Odu faces numerous enemies who are organized against them. Unlike casual opposition or isolated adversaries, these enemies are coordinated (awon ota po), making them more dangerous. Ifa's prescription is specific and strategic—victory requires particular spiritual weapons that bind, trap, and neutralize enemy activity.

What distinguishes this divination is its precision. Generic sacrifices are insufficient when facing organized opposition. Instead, Ifa prescribes exact materials that create spiritual traps (fa), ensuring enemies become ensnared in their own schemes while the devotee remains protected.

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
Asosa kosun eye oko
Aje kelana omo kulale
Ifa divination was cast for Orunmila
When enemies were troubling him greatly.
He was asked to offer a sacrifice,
And he complied.
Therefore, what removed evil from the Babalawo?
It was the blue turaco bird that removed evil from the Babalawo.
What made evil turn sweet upon the Babalawo?
It was the feathers that made evil turn sweet upon the Babalawo.
Good fortune rests upon the Babalawo.
The Babalawo's head cannot be bought.
I cannot purchase it,
So I speak good fortune upon the Babalawo.
The Babalawo's head cannot be bought.

The Blue Turaco: Spiritual Weapon Against Evil

The agbe (blue turaco) is a bird of particular spiritual significance in Yoruba cosmology. Its distinctive blue-green plumage and unique call make it recognizable and spiritually potent. In this divination, the agbe serves as the primary agent removing evil (ibi) from the Babalawo. The bird's feathers, when properly prepared as prescribed by Ifa, create a spiritual sweeping that clears negative forces away from the devotee.

The turaco's association with forests and hidden places makes it effective against enemies who operate in concealment. Just as the bird moves through dense vegetation unseen, its spiritual essence penetrates hidden schemes and exposes enemy activity, rendering it ineffective.

Making Evil "Turn Sweet"

The phrase "what made evil turn sweet upon the Babalawo" (Kin ni oye ibi ori awo danun) contains profound spiritual wisdom. The goal is not merely to deflect evil but to transform it—making what was intended as harm become blessing instead. The feathers (iye) accomplish this alchemical transformation when used properly in sacrifice.

This teaches that proper spiritual preparation can reverse enemy intentions completely. Plots meant to destroy instead become sources of elevation. Schemes designed to impoverish instead produce prosperity. This transformation is more powerful than simple protection because it uses enemy energy against them while benefiting the devotee.

The Unbuyable Head

The statement "The Babalawo's head cannot be bought" (Ori awo akasigba, Emi o le rasingba) declares spiritual immunity purchased through proper sacrifice. In Yoruba spirituality, the head (ori) represents destiny, consciousness, and the seat of one's spiritual authority. When properly fortified through sacrifice, this ori becomes impervious to spiritual attacks, bribery of one's destiny, or manipulation by enemies.

Enemies may attempt to "buy" or manipulate the Babalawo's destiny through spiritual means, but correct sacrificial preparation makes this impossible. The devotee's destiny remains under their own authority and Ifa's guidance, unable to be purchased, controlled, or redirected by adversaries.

The Specific Prescription: Rope and Feathers

Ifa prescribes ikode (rope or cord), iye agbe (feathers of the blue turaco), and iye aluko (feathers of another specific bird) to be combined and used to make traps (fa). The rope binds enemy activity, preventing movement and action. The turaco feathers sweep away evil and transform harmful intentions. The aluko feathers provide additional spiritual protection and ensure complete coverage.

These items must be prepared by a knowledgeable Babalawo who understands how to combine them properly, invoke necessary prayers, and deploy them effectively. The spiritual power comes not from the physical materials alone but from their proper combination with invocations and strategic placement.

Prescribed Offerings (Ebo)

For victory over organized enemies and protection from coordinated opposition, Ifa prescribes rope or cord (ikode), representing the binding of enemy activity; feathers from the blue turaco bird (iye agbe), which remove evil and transform harmful intentions; feathers from the aluko bird (iye aluko), providing comprehensive spiritual protection; and money (opolopo owo), facilitating the completion of protective work and maintaining spiritual defenses.

Modern Application: Strategic Spiritual Defense

Contemporary practitioners facing opposition at work, in business, within families, or from known or unknown sources should take this divination seriously. The prescription is not generic but targeted—specific spiritual weapons defeat specific spiritual attacks. Consulting a qualified Babalawo ensures proper preparation and deployment of these protective measures. For scholarly analysis of Ifa divination as an artistic expression of Yoruba knowledge, explore academic research on this wisdom system.