Odu Ifa Osa Ose (Osa Se)

Ifa Divination for Eegun: Patient Victory Over Spiritual Opposition

The Contest Between Eegun and Orisa

This foundational divination from Osa Ose presents a dramatic scenario: Eegun (the masquerade, representing collective ancestral power) and Orisa (deity forces) were in conflict. Both received identical divination prescribing sacrifice for victory. However, only Eegun complied with the prescription. The result demonstrates a fundamental principle in Yoruba spirituality—ancestral forces, when properly honored and fed, possess supreme protective and victory-giving power that even deities acknowledge.

The divination teaches that when we face opposition, particularly spiritual opposition, our victory depends not on our own strength but on our willingness to comply with spiritual prescriptions. Eegun's victory was not automatic or guaranteed by status—it came specifically and solely because of compliance with sacrifice.

The Foundation Laid by Predecessors

The opening lines "Aase ti baba omo fi sile, Loman un sole" (the foundation the father laid for the child to fulfill) establish a critical theme that runs throughout Osa Ose. This teaches that we do not create spiritual power from nothing but build upon foundations established by ancestors. Our victories are continuations of their work, and our blessings flow through channels they created. This understanding transforms how we approach spiritual practice—not as isolated individuals but as links in an eternal chain of spiritual transmission.

The Sacred Verse in Yoruba

Osa se
Orin se
Aase ti baba omo fi sile
Loman un sole
Adifa fun eegun
Nin jo oun orisa jon sota
Ebo wonin won ose
Eegun nin kan nin be leyin tin tubo
Ero ipo
Ero ofa
Ebanin laru segun

English Translation

Osa se
Orin se
It is the foundation that the father lays
For the child to fulfill
Ifa divination was cast for the masquerade
The day it was fighting with the deity
They were asked to offer the sacrifice
It was only the masquerade that complied
Pilgrims of Ipo
Pilgrims of Ofa
Come and celebrate with me the blessing of victory

The Critical Instruction: Exercise Patience

What distinguishes this divination is Ifa's explicit instruction that while there is indeed an enemy present, victory will come through exercising patience (suuru) rather than rushing to confrontation. The phrase "koman kanju" (do not rush) warns against impulsive action. This teaching recognizes that spiritual battles have their own timing, and premature action—even with proper sacrifice—can undermine victory.

Patience in Yoruba spirituality is not passive waiting but active trust in spiritual processes while maintaining preparedness. It means performing prescribed sacrifices and then allowing spiritual forces to work in their own time and manner, resisting the temptation to force outcomes through human effort alone.

Prescribed Offerings (Ebo)

For victory over enemies while exercising patience, Ifa prescribes a comprehensive set of offerings that address both ancestral veneration and general spiritual work. The items include eko (corn porridge), olele (cooked bean cakes), kola nuts (obi), bitter kola (orogbo), alligator pepper (ataare), wine (oti) to feed Egungun, plus palm oil (epo), eko, corn (agbado), and money (owo) for general sacrifice. This dual approach ensures both ancestral support and broader spiritual alignment. Understanding Opon Ifa and its role in divination provides context for how these prescriptions are received and interpreted.

The Significance of Feeding Egungun

The specific requirement to feed Egungun with traditional offerings—eko, bean cakes, kola nuts, bitter kola, alligator pepper, and wine—represents more than simple ritual. Each item carries specific meaning: eko represents sustenance and the continuation of life force, bean cakes symbolize abundance and the fruits of labor, kola nuts facilitate spiritual communication, bitter kola provides protection and longevity, alligator pepper brings spiritual authority, and wine honors the sacred nature of ancestral presence. Together, these offerings create a complete spiritual meal that satisfies and empowers ancestral forces to intervene on behalf of the living.

Ifa Divination for Oro: Victory When Completely Surrounded

Understanding Oro in Yoruba Cosmology

Oro represents one of the most powerful and feared spiritual forces in Yoruba tradition—associated with ancestral judgment, purification, and the enforcement of spiritual law. Oro is traditionally invoked during serious spiritual crises and represents the collective power of male ancestors to cleanse and protect the community. The appearance of Oro in this divination signals that the opposition faced is serious and requires the intervention of these supreme ancestral forces.

The divination reveals Oro "laarin ota" (in the midst of enemies)—completely surrounded with no apparent escape route. This represents situations where conventional solutions have failed and where only the most powerful spiritual intervention can bring deliverance. The prescription to specifically feed and honor Oro demonstrates that different challenges require different spiritual allies.

The Sacred Verse in Yoruba

Osa se
Orin se
Aase ti baba omo fi sile ninun sole
Adifa fun oro tinbe laarin ota
Ebo wonin ose osirubo
Eropo ero ofa ebanin laru segun

English Translation

Osa se
Orin se
It is the step of the father's foot that the child follows
Ifa divination was cast for Oro the deity
Who was in the midst of enemies
He was asked to offer the sacrifice
And he complied
Pilgrims of Ipo
Pilgrims of Ofa
Come and celebrate with me the blessings of victory

Following the Footsteps of Predecessors

The variation "Aase ti baba omo fi sile ninun sole" (it is the step of the father's foot that the child follows) presents a slightly different aspect of the same principle. Where the previous divination emphasized foundation, this one emphasizes footsteps—the actual path walked by ancestors. This teaches that spiritual success comes from following proven paths rather than inventing new ones. The ancestors have already navigated these spiritual territories; wisdom lies in following their guidance rather than attempting to forge entirely new routes.

Prescribed Offerings (Ebo)

The prescription for feeding Oro is specific and distinct from general sacrifice. One must use a wall or partition (ogiri) along with kola nuts (obi) and wine (oti) to feed Oro. The wall represents the boundary between physical and spiritual realms, and offerings at this boundary invoke Oro's protective presence. Additionally, palm oil (epo), eko, corn (agbado), and money (owo) are offered as general sacrifice. This dual offering pattern—specific items for the particular deity and general items for broader spiritual forces—creates comprehensive spiritual coverage.

Modern Application for Overwhelming Opposition

In contemporary contexts, this divination speaks to situations where one feels completely surrounded by adversaries with no clear path forward—whether in legal matters, complex workplace conflicts, family disputes where all parties seem aligned against one, or any circumstance where conventional solutions have proven inadequate. The prescription to invoke Oro teaches that extreme circumstances require extreme spiritual measures, and that the most powerful ancestral forces exist specifically for such moments of crisis.

Ifa Divination for Aje Olokun: Wealth Beyond Compare

Understanding Aje Olokun: The Wealth Goddess

Aje Olokun represents one of the most powerful wealth deities in Yoruba cosmology—the goddess of wealth that comes from the ocean depths. Unlike wealth from trade or agriculture, Aje Olokun's wealth is mysterious, profound, and seemingly limitless, like the ocean itself. This divination promises blessings that exceed those of any other person, establishing Aje Olokun's favor as the supreme form of material blessing.

The imagery in the verse—"Agbe tin bo, Ara sosin, Owo enin, Apamun sanra" (literally describing flowing, smooth, abundant wealth)—creates a picture of prosperity that moves like water, smoothly and unstoppably. This is not wealth that must be fought for but wealth that flows naturally to those who are spiritually aligned with its source.

The Sacred Verse in Yoruba

Agbe tin bo
Ara sosin
Owo enin
Apamun sanra
Adifa fun Aje Olokun
Eyi tio lalala tenin kan
Onin le tenin fun man
Ebo wonin ose osirubo
Keepe keejinan
An banin bola ba peregede

English Translation

Agbe tin bo
Ara sosin
Owo enin
Apamun sanra
Ifa divination was cast for Aje Olokun
Who would be blessed more than any other person
She was asked to offer the sacrifice
And she complied
There is neither prolonged silence
Nor excessive haste
Come and gather in the excessive blessing of wealth

The Promise of Exceptional Blessing

The divination explicitly states that Aje Olokun "tio lalala tenin kan onin le tenin fun man" (will be blessed more than any other person to whom blessings can be given). This is not modest promise but absolute supremacy in material blessing. It teaches that when one properly aligns with Aje Olokun through prescribed sacrifice, the resulting prosperity surpasses ordinary wealth—it becomes exceptional, distinctive, and unmistakable.

The phrase "keepe keejinan" (neither prolonged silence nor excessive haste) returns from other Odu, teaching that Aje Olokun's blessings come with perfect timing. Wealth from the ocean depths does not rush to the surface prematurely, nor does it delay unnecessarily. It arrives precisely when spiritual conditions are aligned, demonstrating that divine timing in wealth matters ensures both the arrival and sustainability of prosperity.

The Significance of White Pigeons

The prescription of two white pigeons (eyele meji funfun) specifically for Aje Olokun carries deep symbolism. White represents purity, connection to Obatala (the creator deity), and the pristine nature of oceanic wealth. Pigeons symbolize peace and the gentle, non-aggressive attraction of blessings. The specification of white rather than other colors links this sacrifice directly to oceanic energies—the white foam of waves, the purity of deep ocean water, and the peaceful accumulation of wealth that flows rather than fights.

The dual pigeons represent balance and completeness—the meeting of spiritual and material, of heaven and earth, of giving and receiving. In Yoruba numerology, two represents dialogue and relationship, teaching that wealth from Aje Olokun comes through establishing proper relationship with this spiritual force rather than through force or manipulation.

Prescribed Offerings (Ebo)

For attracting exceptional wealth from Aje Olokun, Ifa prescribes palm oil (epo), eko, two white pigeons (eyele meji funfun), corn (agbado), and money (owo). The combination of oceanic symbolism (white pigeons) with agricultural abundance (corn) creates a comprehensive wealth-attracting formula that addresses multiple dimensions of prosperity. For understanding the mathematical and symbolic precision of Ifa divination codes and their algebraic structure, scholarly research provides valuable insights.

Ba Ola Ba Peregede: Excessive Wealth Accumulation

The closing phrase "ba ola ba peregede" (meet me in the excessive blessing of wealth) is particularly powerful. Peregede suggests abundance that exceeds normal expectations, wealth that accumulates beyond what one could reasonably anticipate. This teaches that Aje Olokun's blessings are not measured or calculated but oceanic in their abundance—vast, deep, and seemingly inexhaustible. When this Odu appears, it promises not mere sufficiency but overflow, not comfort but abundance, not security but excess.

Ifa Divination for Eegun: Wealth Through Sacred Mission

The Masquerade on Priestly Mission

This divination presents Eegun engaged in "sawo rebi atoke doke" (priestly mission from mountain to mountain). This imagery is profoundly significant in Yoruba spirituality. Mountains represent elevated spiritual states, places of revelation and power. The movement from mountain to mountain suggests that spiritual work is not stationary but involves journeying between different levels of spiritual consciousness and geographical sacred sites.

The characterization of this work as "sawo" (priestly mission) elevates it beyond ordinary travel. Eegun is not wandering aimlessly but fulfilling specific spiritual duties. This teaches that wealth and blessings come not just through sacrifice but through dedication to spiritual work and service. Those who commit themselves to advancing spiritual knowledge and practice—moving from one level of understanding to another—position themselves to receive the wealth blessings this divination promises.

The Sacred Verse in Yoruba

Panbe lawe
Panbe lawe
Adifa fun Eegun
Tin sawo rebi atoke doke
Ebo wonin ose osirubo
Keepe keejinan ajewajede tuturu

English Translation

Panbe lawe
Panbe lawe
Ifa divination was cast for the masquerade
Who was on priestly mission from mountain to mountain
He was asked to offer the sacrifice
And he complied
Neither prolonged silence
Nor excessive haste
Excessive blessings of wealth then come my way

The Mysterious Opening: Panbe Lawe

The repeated phrase "Panbe lawe" that opens this divination carries mystical significance. In Yoruba esoteric language, such repetitions create spiritual resonance and establish a particular frequency or vibration. While the literal meaning may be obscure, the repetition itself serves as invocation, calling forth the specific energies associated with this divination. This demonstrates that not all sacred language requires rational interpretation—some spiritual formulas work through sound and vibration rather than semantic meaning.

Ajewajede Tuturu: Excessive Wealth Arrives

The promise "ajewajede tuturu" (excessive blessings of wealth arrive) uses the word tuturu, which implies overwhelming abundance, wealth that comes in quantities beyond expectation or calculation. This is the same quality of blessing promised in the Aje Olokun divination, teaching that Osa Ose is fundamentally an Odu of abundant prosperity when proper sacrifices are performed and ancestral forces are honored.

The specification that wealth arrives (wajede) rather than must be pursued emphasizes the magnetic quality of properly performed spiritual work. When one is engaged in authentic spiritual mission and maintains proper relationship with Egungun, wealth seeks the person rather than the person having to chase wealth.

Prescribed Offerings (Ebo)

This divination requires feeding Egungun with eko, cooked bean cakes (olele), fried bean cakes (akara), kola nuts (obi), and wine (oti). Additionally, palm oil (epo), eko, corn (agbado), and money (owo) are offered as general sacrifice. The inclusion of both cooked and fried bean cakes represents the different forms and aspects of abundance—some wealth comes through slow, careful preparation (cooked), while other wealth comes through quick transformation (fried). Together, they ensure comprehensive wealth attraction.

Practical Application for Spiritual Practitioners

This divination speaks particularly to those engaged in spiritual work, teaching, or service. It promises that dedication to advancing spiritual knowledge—moving from one level of understanding to another, sharing wisdom with communities, maintaining sacred traditions—attracts material prosperity. This resolves the false dichotomy between spiritual and material life, demonstrating that genuine spiritual work naturally generates material support when proper sacrifices are performed and ancestral forces are honored.

Awure and Isegun: Spiritual Preparations of Osa Ose

Understanding Specialized Spiritual Medicine

Beyond direct sacrifices to spiritual forces, Osa Ose provides two powerful spiritual preparations that work through different mechanisms. The Awure (blessing medicine) creates an external spiritual anchor that continuously attracts blessings, while the Isegun (victory medicine) works internally, transforming the person's spiritual composition to embody victory. Together, they provide comprehensive spiritual empowerment addressing both external circumstances and internal spiritual state.

Awure: Forest Blessing Anchor

The Awure preparation in Osa Ose represents one of the most elaborate blessing medicines in the Ifa corpus. It requires taking a ram's head (ori aguntan) to the forest, where one digs a hole in the earth. The hole is then covered with Egungun cloth (aso eegun), establishing the ancestral connection. Sixteen pieces of lapalapa herbs are placed inside—the number sixteen representing completeness in Ifa numerology. Palm oil and honey are poured over the herbs while reciting the verse, and finally, earth covers everything, creating a permanent spiritual anchor point.

The Ram's Head Symbolism

The ram represents leadership, strength, and the willingness to confront obstacles. Using the head specifically (rather than other parts) symbolizes directing spiritual intelligence and awareness toward blessing attraction. The ram's horns represent the ability to break through barriers, while the head contains the consciousness that makes strategic decisions. Burying this in the forest—the realm of pure natural spiritual forces—creates a permanent petition that the forest spirits continuously honor.

The Role of Egungun Cloth

Covering the preparation with Egungun cloth is critical—it transforms what might be ordinary herbal work into ancestral medicine. The cloth serves as a spiritual identifier, signaling to all spiritual forces in the forest that this working is under ancestral protection and authority. No negative force will interfere with a working marked by Egungun's presence.

Lapalapa Herbs and the Number Sixteen

Lapalapa is a herb associated with attraction and the magnetic pull of blessings. Using sixteen pieces ensures completeness—in Ifa cosmology, sixteen represents the totality of all Odu (16 principal Odu that generate 256 total combinations). This ensures that blessings from all directions and all spiritual sources are attracted to the person who performs this working. For deeper understanding of Ifa divination within African Traditional Religions, academic resources provide comprehensive context.

Palm Oil and Honey: Smooth Flow and Sweetness

Palm oil represents smooth flow, the removal of obstacles, and the ability of blessings to slide easily into one's life. Honey represents sweetness, making one's life attractive to positive forces while repelling negativity. Together, they create conditions where blessings flow smoothly and life becomes increasingly pleasant and fortunate.

Yoruba Text and Translation

Yoruba: Ori aguntan tan, ao lo gbele laarin igbo kan, ao fi aso eegun le lori, ao ko ewe lapa lapa merin din logun le, ao ta epo si ati oyin, ao sadura si ao bo manle.

English: One ram's head, one will go and dig in the earth in the midst of a forest, put Egungun cloth over it, place sixteen pieces of lapalapa herbs, pour palm oil and honey, recite prayers, and cover it with earth.

Isegun: Internal Victory Medicine

The Isegun preparation works through consumption rather than external placement. It combines owu akese herbs, ela herbs, and iyere—powerful victory-giving plants in Yoruba medicine. These are ground together and used to cook goat meat that has been cut into sixteen pieces, along with palm oil and salt. After reciting the verse over the prepared food, the person must consume everything.

The Spiritual Significance of Consumption

Unlike external preparations, consumed medicine works from within, transforming the person's internal spiritual composition. When you eat victory medicine, you don't just receive victory—you become victory. Your body, mind, and spirit align with triumphant energy, making defeat spiritually impossible. This represents the most profound level of spiritual work: not just attracting external blessings but transforming one's essential nature.

Goat Meat in Sixteen Pieces

Goat represents determination, stubbornness in pursuing goals, and the ability to climb upward regardless of obstacles. Cutting the meat into sixteen pieces ensures that victory energy permeates every aspect of one's being—physical, mental, emotional, and spiritual. The number sixteen again invokes completeness, ensuring no area of life remains unprotected or unempowered.

The Requirement to Consume Everything

The instruction that the person must eat everything is critical. Partial consumption produces partial results. Complete consumption demonstrates complete commitment and produces complete victory. This teaches that spiritual work requires full engagement—half measures produce half results.

Yoruba Text and Translation

Yoruba: Ewe owu akese, Ewe ela, iyere ao lopo ao fi se eran ewure je ao ge eran nan si merindinlogun ao se lepo nin yo, toba jinan tan ao sadura si ao koje.

English: Owu akese herbs, ela herbs, and iyere will be ground together and used to cook goat meat cut into sixteen pieces with palm oil and salt, and after reciting the verse, the person will eat it all.

Important Considerations for Both Preparations

Both Awure and Isegun preparations must be performed under the guidance of a qualified Babalawo who knows the proper incantations and can ensure correct procedures. The spiritual power comes not just from the materials but from the prayers and invocations that accompany preparation and use. Additionally, these preparations should only be undertaken when divination specifically prescribes them, as their power is meant for particular spiritual circumstances rather than general use. For scholarly perspectives on Ifa of the Yoruba People of Nigeria, UNESCO documentation provides valuable cultural context.