Odu Ifa Owonrin Ogbe (Owonrinsogbe)

Ifa Divination for Alabahun: Unmasking the Hidden Enemy in Partnership

The Danger of Secret Adversaries

This divination from Owonrin Ogbe addresses one of the most treacherous situations in human affairs—being in partnership or business with someone who secretly wishes for one's failure. Ifa reveals that the person receiving this Odu is engaged in commerce or collaborative work with another individual who appears as a partner but functions as an enemy. This person does not want the querent to succeed and actively works against their prosperity while maintaining the facade of partnership.

The story centers on Alabahun (the Tortoise) and Orunmila, both in conflict with each other. In Yoruba folklore, the tortoise often represents cunning and intelligence but also duplicity and hidden agendas. The contrast between Orunmila, who represents spiritual wisdom and compliance, and Alabahun, who represents worldly cleverness without spiritual obedience, sets up the central teaching of this Odu: spiritual preparation determines ultimate victory regardless of an adversary's cunning.

The Sacred Verse

Osemin masesan
Adire damin loogun
N o foleyin
Adifafun alabahun toun Orunmila jo n sota
Ebo ni won ni ko se
Orunmila nikan lo gbebo nibe to rubo
Ero ipo Ero ofa
E bani larusegun

English Translation

"What You Do to Me, I Will Do My Own"
The hen that spills my medicine,
I will ensure that it breaks its own eggs.
This was the Ifa divination for the Tortoise,
When it was in conflict with Orunmila.
They were both advised to offer a sacrifice,
But only Orunmila complied.
Pilgrims from Ipo,
Pilgrims from Ofa,
Come and witness my victory blessings!

The Principle of Spiritual Reciprocity

The opening line "What you do to me, I will do my own" establishes the principle of reciprocity that governs this Odu. However, this is not about human revenge but about spiritual law—actions return to their source. The metaphor of the hen that spills medicine having its own eggs broken illustrates that those who sabotage others ultimately sabotage themselves through natural spiritual processes. One need not personally retaliate; the universe ensures that destructive energy returns to its origin.

This teaching liberates the person from the burden of revenge while assuring them that justice will manifest. The proper response to hidden enmity is not confrontation or retaliation but spiritual fortification through sacrifice. When one performs the prescribed ebo while the enemy does not, the spiritual imbalance ensures victory for the obedient party regardless of the enemy's worldly advantages or cunning strategies.

The Selective Nature of Blessing

The verse explicitly states that both Alabahun and Orunmila received identical divination and identical prescriptions for sacrifice. However, only Orunmila complied with the spiritual requirement. This illustrates a crucial principle in Ifa: divine guidance is offered equally, but blessings flow only to those who demonstrate faith through action. Knowledge of what to do provides no benefit without the commitment to actually do it.

The Tortoise's cleverness—his reputation for cunning and strategic thinking—proved worthless without spiritual compliance. Orunmila's wisdom lay not just in understanding the prescription but in obeying it. This teaches that spiritual victory requires both knowledge and obedience, understanding and action, awareness and commitment.

Prescribed Offerings (Ebo)

For victory over hidden enemies in partnerships and business relationships, Ifa prescribes two rats (eku meji), symbolizing intelligence and the ability to navigate tight spaces and detect hidden dangers; two fish (eja meji), representing fluidity and the ability to move through difficult circumstances; one hen (abodie kan), symbolizing nurturing and the protection of one's interests; one rooster (akuko adie kan), representing vigilance and the announcement of victory; palm oil (epo), facilitating spiritual work and opening paths; eko (fermented corn pudding), providing spiritual nourishment and grounding; corn (agbado), symbolizing abundance and fertility; and money (opolopo owo), demonstrating material commitment to spiritual goals.

Identifying Hidden Adversaries

This divination teaches practical discernment. Signs that one may be dealing with a hidden enemy in partnership include unexplained obstacles in joint ventures, asymmetrical success where the partner prospers while you struggle, information leaks that benefit the partner, subtle undermining of your ideas or contributions, and a pattern of decisions that favor the partner's interests over mutual benefit. When Owonrin Ogbe appears, these patterns should trigger immediate spiritual intervention through the prescribed sacrifice.

The Witnesses to Victory

The closing call to "pilgrims from Ipo" and "pilgrims from Ofa" to witness victory blessings carries significant meaning. Ipo and Ofa are ancient Yoruba cities, and invoking their pilgrims represents calling upon witnesses from far and wide. This teaches that when spiritual victory is achieved through proper sacrifice, it becomes publicly evident—the victory is not hidden or ambiguous but visible to all, including those from distant places. The hidden enemy's defeat becomes a matter of public record. For deeper understanding of Yoruba spiritual philosophy and divination systems, consult scholarly resources on African Traditional Religions and Ifa Divination.

Ifa Divination for Yerepe: Comprehensive Protection and Environmental Blessing

Protection That Extends Beyond the Self

This divination from Owonrin Ogbe presents a unique teaching about protection that benefits not just the individual but their entire environment. Yerepe (velvet bean or Mucuna pruriens) is a plant known for causing intense itching when touched, making it naturally protective. The divination reveals that Yerepe was destined to save not only itself but also the surrounding bushes and vegetation. This teaches that proper spiritual protection creates a zone of safety that extends beyond personal boundaries.

The verse speaks directly to those surrounded by enemies—"aarin ota ni eleyii wa" (this person is in the midst of enemies). When one finds themselves in hostile environments—whether in competitive business settings, contentious family situations, or communities where jealousy and opposition abound—this divination promises that through proper sacrifice, not only will the individual be protected, but those around them will also benefit from the spiritual fortification.

The Sacred Verse

Ibi lebelebe eti aso ni mo n wa
Adifafun yerepe
Ti yoo gbara re ti yoo gbagi oko
Ebo ni won ni ko se
O si gbebo nibe o rubo
Nje, igi ti yerepe ba dimo
Igi ola loda
Keeru keeru kan kotunri ke mo.

English Translation

"It Is at the Edge of the Cloth That We Find Problems"
This was the Ifa divination for Yerepe (the plant known for causing body itch).
It was destined to save itself as well as the surrounding bushes.
It was advised to offer a sacrifice,
And it complied.
Thus, wherever we find the Yerepe tree,
That tree remains free from all troubles.
A small, small one that will never cry again.

The Edge as Place of Vulnerability

The opening line "It is at the edge of the cloth that we find problems" contains profound wisdom about vulnerability and protection. The edge of cloth is where fraying begins, where threads come loose, where damage starts. This metaphor teaches that troubles often begin at our boundaries—the places where we interface with the external world, where our protection is thinnest, where we are most exposed to external forces.

Yerepe's solution to this vulnerability was not to retreat from the edge but to fortify it through sacrifice. The plant's natural characteristic—causing itching—becomes metaphor for creating discomfort for those who would attack. When one performs the prescribed sacrifice, they develop spiritual characteristics that make them and their environment unpleasant targets for enemies. Adversaries find that approaching causes them more trouble than benefit.

Collective Protection Through Individual Action

The most remarkable teaching in this divination is that Yerepe's sacrifice saved not only itself but "the surrounding bushes" (gbagi oko). This reveals an important principle: when one person in a family, community, or organization properly fortifies themselves spiritually, their protection extends to others in proximity. The spiritual power radiates outward, creating zones of safety.

This has practical implications for modern practitioners. A person who receives this divination and performs the prescribed sacrifice becomes a source of protection for their household, workplace, or community. Family members benefit from the spiritual work even if they themselves do not participate. Business associates find their ventures succeeding because of the spiritual protection one partner has established. This creates responsibility—one's spiritual practice affects not just personal outcomes but collective welfare.

The Promise of Permanent Resolution

The closing line "Keeru keeru kan kotunri ke mo" (A small, small one that will never cry again) promises not temporary relief but permanent resolution. The diminutive "keeru keeru" (small, small) suggests that even those who seem insignificant or vulnerable can achieve complete protection through proper sacrifice. The phrase "will never cry again" indicates the end of suffering, the cessation of troubles, the establishment of permanent peace.

This contrasts with many spiritual solutions that provide temporary relief requiring constant renewal. The Yerepe divination promises that once the sacrifice is properly performed and accepted, the protection becomes inherent—like Yerepe's natural characteristic of causing itch to those who touch it inappropriately. The person develops spiritual characteristics that automatically repel harmful forces without requiring conscious effort or constant spiritual maintenance.

Prescribed Offerings (Ebo)

For comprehensive protection and victory over surrounding enemies, Ifa prescribes a sufficient amount of Yerepe leaves (ewe yerepe lopolopo), representing the natural protective qualities being spiritually activated; one rooster (akuko adie kan), symbolizing vigilance and the announcement of protected status; palm oil (epo), facilitating spiritual work and anointing; eko (fermented corn pudding), providing spiritual grounding; and a sufficient amount of corn (agbado), symbolizing abundance and fertility even in hostile environments.

Practical Application of Yerepe Protection

In modern contexts, this divination speaks to anyone operating in hostile or competitive environments—business people facing ruthless competition, students in cutthroat academic settings, employees in toxic workplaces, or individuals in contentious family situations. The prescription of Yerepe teaches that one can create spiritual boundaries that make attacking them uncomfortable for adversaries while simultaneously protecting allies and associates who share one's space. Learn more about the UNESCO documentation of Ifa as a knowledge system of the Yoruba people.

Ifa Divination for Esu: The Path to Global Recognition and Fame

Blessings That Transcend Boundaries

This divination from Owonrin Ogbe addresses the aspiration for recognition that extends beyond local communities to encompass the entire world. Ifa reveals that through proper sacrifice, the person receiving this Odu will achieve success so abundant and visible that "gbogbo aye" (the whole world) will recognize their existence. This is not about vanity or empty fame but about the manifestation of one's purpose and gifts in ways that serve humanity at large.

The divination speaks of Esu (Èṣù), the divine messenger and trickster deity, descending from heaven to earth (tode orun bowaye). In Yoruba cosmology, Esu serves as the crucial intermediary between heaven (orun) and earth (aye), delivering sacrifices to the Orisa and ensuring communication between spiritual and material realms. Heaven represents where destinies are chosen and blessings originate, while earth is where these destinies manifest. The journey from orun to aye symbolizes the manifestation process—how spiritual potential becomes material reality through proper sacrifice, divine favor, and Esu's intervention.

The Sacred Verse

Pabutu yeke
Adifafun Esu
Ti n tode orun bowaye
Ebo ni won ni ko se
O si gbebo nibe o rubo
Nje, pabutu yeke
Esu forula jeka oyo
Pabutu yeke

English Translation

Pabutu Yeke
This was the Ifa divination for Esu
When he was descending from heaven to earth.
He was advised to offer a sacrifice,
And he complied.
Therefore, Pabutu Yeke.
Esu accepted grounded okra stew with cooked yam flour in the land of Oyo.
Pabutu Yeke.

The Role of Esu as Divine Messenger

Esu's involvement in this divination is particularly significant because he is the Orisa responsible for delivering sacrifices and ensuring that prayers reach their intended destinations. Without Esu's favor, even properly prepared sacrifices may not reach the deities they are meant for. This divination teaches that for global recognition and widespread success, one must first secure Esu's approval and assistance through proper offerings.

Esu's trickster nature also contains an important lesson: fame and recognition can be double-edged, bringing both blessings and challenges. Those who seek global acknowledgment must be prepared to navigate the complexities that come with visibility—the scrutiny, the expectations, the jealousies, and the responsibilities. Esu tests the character of those who receive his blessings, ensuring they can handle what they seek.

The Mystery of "Pabutu Yeke"

The phrase "Pabutu yeke" appears three times in this short verse, functioning as both invocation and affirmation. While the literal translation remains somewhat mysterious, the repetition creates spiritual rhythm and emphasis. In Ifa verses, such repeated phrases often serve as spiritual passwords or codes that activate specific energies when properly invoked during sacrifice or prayer.

The mysterious nature of "Pabutu yeke" teaches an important lesson about spiritual practice: not everything must be rationally understood to be spiritually effective. Some spiritual formulas work through sound vibration, rhythmic repetition, and accumulated spiritual power rather than logical meaning. The practitioner's faith in the tradition and compliance with prescribed procedures matters more than complete intellectual comprehension.

The Significance of Amala and Okra

The verse specifically mentions that "Esu forula jeka oyo" (Esu accepted grounded okra stew with cooked yam flour in the land of Oyo). This detail is not incidental but carries multiple layers of meaning. Amala (cooked yam flour) with okra stew represents traditional Yoruba cuisine—simple, nourishing, culturally rooted food. The fact that Esu accepted this offering demonstrates that even those destined for global recognition must honor their cultural roots and traditional practices.

The mention of Oyo is significant because Oyo was historically the most powerful Yoruba kingdom, known for its military might, political sophistication, and cultural influence that extended across vast territories. By accepting this offering "in the land of Oyo," the verse connects personal recognition to places and traditions of power, suggesting that global fame comes to those who properly honor powerful cultural and spiritual centers. Esu's acceptance in Oyo also emphasizes that one's journey to international recognition often begins with honoring and being recognized within one's own cultural context.

Preparation for Worldwide Impact

This divination teaches that achieving global recognition requires more than talent or ambition—it requires proper spiritual preparation. The person destined for worldwide acknowledgment must first perform the prescribed sacrifice, demonstrating their willingness to honor spiritual protocol before receiving material elevation. This ensures that fame comes with spiritual protection and that success does not become a source of destruction.

The requirement that Esu himself performed sacrifice before descending to earth establishes a powerful precedent: even divine beings must comply with spiritual law. If Esu—the messenger of the gods, the one who carries all sacrifices—must himself offer sacrifice to achieve his mission, how much more must human beings seeking extraordinary blessings comply with prescribed spiritual requirements?

Prescribed Offerings (Ebo)

For achieving global recognition and blessings acknowledged worldwide, Ifa prescribes cooked yam flour with okra stew (amala ati obe ohunla), honoring cultural roots and traditional foods; two rats (eku meji), symbolizing intelligence and resourcefulness; two fish (eja meji), representing fluidity and adaptability in different cultural contexts; two kola nuts (obi meji), used in prayers and offerings to Esu and other Orisa; wine (oti), representing celebration and spiritual communion; two pigeons (eyele meji), symbolizing peace and gentle elevation; palm oil (epo), facilitating spiritual work; eko (fermented corn pudding), providing grounding; corn (agbado), symbolizing abundance; and substantial money (owo to jooju dada), demonstrating serious material commitment to spiritual goals.

Modern Application for Global Success

In contemporary contexts, this divination speaks to artists, entrepreneurs, academics, athletes, or anyone whose work has potential for international impact. The prescription emphasizes that global success requires Esu's favor—the one who opens doors, creates opportunities, and ensures that one's efforts reach their intended audiences. Without Esu's blessing, even excellent work may remain unknown or fail to achieve its potential reach.

Ifa Divination for Aje: The Manifestation of Abundant Wealth

Wealth Descending from Heaven

This divination from Owonrin Ogbe presents Aje (Wealth) itself as the protagonist, teaching that prosperity is not merely accumulated through human effort but descends from the spiritual realm when properly invited. The verse reveals that Aje was coming from heaven to earth—wealth has a spiritual origin and chooses where to manifest based on spiritual preparation and receptivity.

The instruction for the person receiving this Odu to "fi okan bale" (settle their mind/heart) teaches an important principle: anxiety and worry block the flow of prosperity. Wealth comes to those who maintain inner peace and spiritual confidence, not to those consumed by fear of lack. The calm, prepared mind becomes a vessel capable of receiving and holding abundant blessings.

The Sacred Verse

Pabutu yeke okun kan leru
Adifafun Aje
Nigba ti n tode orun bo wa sile aye
Ebo ni won ni ko se
O si gbebo nibe o rubo
Ke e pe, Ke e jinna
Aje wa jede tuturu

English Translation

Pabutu Yeke Okun Kan Leru
This was the Ifa divination for Aje (Wealth)
When it was descending from heaven to earth.
It was advised to offer a sacrifice,
And it complied.
Not long after,
Abundant wealth and prosperity arrived in great measure.

Wealth Through Work and Spiritual Alignment

Ifa specifies that blessings of wealth come "lenu ise re" (through one's work). This teaches that while wealth has spiritual origins, it manifests through practical channels—through one's profession, business, or productive activities. The divination does not promise wealth without effort but rather promises that one's efforts will be spiritually empowered to produce extraordinary results when proper sacrifice is performed.

This prevents both extremes: the materialist error of thinking wealth comes only through human effort without spiritual support, and the spiritual bypass of expecting wealth to manifest without engaging in productive work. The proper approach combines diligent work with spiritual preparation, creating alignment between heaven and earth, between spiritual blessing and material manifestation.

The Promise of Rapid Manifestation

The phrase "Ke e pe, Ke e jinna" (Not long after, not far away) promises that when proper sacrifice is performed, wealth manifestation occurs with remarkable speed. This is not about distant future promises but about blessings that come swiftly once spiritual conditions are met. The subsequent line "Aje wa jede tuturu" (abundant wealth arrived in great measure) emphasizes both the speed and the abundance of the manifestation.

The word "tuturu" (great measure, abundance, profusion) indicates that this is not about modest improvement but about dramatic transformation in one's financial circumstances. When Aje descends from heaven in response to proper sacrifice, it comes in overwhelming abundance—wealth that transforms not just individual circumstances but potentially entire family and community situations.

Recognition Through Wealth

The divination promises that "gbogbo aye yoo si mo on" (the whole world will know them). This teaches that the wealth coming through this Odu is not hidden or modest but visible and acknowledged. When Aje manifests in response to proper sacrifice, it brings not just financial resources but also the respect, recognition, and social elevation that accompany prosperity. The person becomes known for their success, and this recognition itself opens additional doors and opportunities.

Prescribed Offerings (Ebo)

For attracting abundant wealth and prosperity, Ifa prescribes a covered calabash (igba olomori kan), symbolizing the vessel that receives and holds blessings—the calabash's cover prevents spillage and loss; one rooster (akuko adie kan), representing vigilance over incoming wealth and the announcement of prosperity; palm oil (epo), facilitating spiritual work and opening financial paths; eko (fermented corn pudding), providing spiritual grounding and stability; corn (agbado), symbolizing fertility and multiplication of resources; and substantial money (opolopo owo), demonstrating material commitment and creating spiritual resonance with the wealth being attracted.

Practical Steps for Wealth Manifestation

For modern practitioners seeking to activate this divination, several principles emerge. First, one must identify their "ise" (work)—the productive activity through which wealth will flow. Second, one must "fi okan bale" (settle the mind), releasing anxiety and worry that blocks receptivity. Third, one must perform the prescribed sacrifice with a qualified Babalawo. Fourth, one must maintain confidence that wealth is descending from heaven even before physical evidence appears. Finally, one must be prepared to receive abundance—having plans, systems, and structures ready to properly manage the wealth when it manifests. For understanding the mathematical and structural dimensions of Ifa divination, explore scholarly research on algebraic characterization of Ifa codes.