Odi-she 7-5: Absolved for lack of evidence.

Question to Bàbá Oduduwa:

Odi-she 7-5: Absolved for lack of evidence.

Ẹgbẹ‌ Ódùn Olọ‌fin - The Spiritual Family of the Secret of Olofin.

Awo I: In Lukumi, when the sign of Odi-oşe or “7-5” comes out in Ita (Oracle ceremony), either Ayewo (Ibi = evil, negative) or in Iré (with Iré=luck), the Iyawo (female initiate) or the Akapo (male initiate) is released from the throne, “freed from the throne” (released from spending more days in the initiation sanctuary). And they say that he/she is absolved, but not before. How true is this?

Odùdúwà: In the Lukumi Afro-Cuban vision, that is true, since the sign of Odi-Oshe or Oshe-Di, speaks of when Şàngó was the son of Yemoyale/Yemaya and they were poor and did not have enough to feed themselves, and they entered the farm of Ògún, and saw that he had fruit trees. Yemoyale told Shango to climb on his shoulders and take some of the fruit to feed themselves. Subsequent to them, Ògún realized that he had been robbed, and went in search of Ọbàtálá to judge them. When they began to investigate, they realized that on the ground there, Yemoyale's footprints were there. So Ọbàtálá sent for Yemoyale. When he was judging her, Yemoyale looked at him and said, my father, I will be guilty if my fingerprints are in the fruits of those trees.

 Ọbàtálá sent to investigate and realized that the fruit were not Yemoyale's fingerprints, they were Shango's and sent for Shango.

 When Ọbàtálá was judging Shango, Shango said to him, my father, I will be guilty if my footprints are on that ground.

Ọbàtálá looked at Shango and Yemoyale and told them that they were acquitted for lack of evidence.

 In that sign, within the general Yorùbá vision for the Dilogun, Bucio or Ẹ‌ríndínlógún, Caracoles says it, in an objective way, in that system it is considered through that sign, that the person is free of all the aspects that could bring dragging negativity, diseases, everything negative that is related.

 In the Lukumi is given that vision and it is considered that the person has to be liberated from the throne or from the Igbo Òòşà, because everything that he could have dragged already left it behind and died with him in the initiation. The message that the Òrìşà gives to that initiate is that he has a new moment, that he begins a new path and he should not fall into the past aspects that could bring him negativity, because he begins his life as a priest as a clean path. If we base ourselves on the Yorùbá nature of that sign, what does it say?

Òdí Oshe: Rebirth brings the manifestation of abundance through prayer.

Oshe-Di: Manifests abundance through prayer and rebirth. It speaks of Rebirth and the abundance that comes with it through prayers and invocations to the deities.

The only thing that is important to say to the one who was initiated, is that he is absolved and free, but he has to comply with the payment of his right or Àşẹ‌di to his godparents, so that his path is free of obstacles and is free, “Òdara”=good.

 Already for that sign the saying arises in the Lukumi; “He who owes and pays is free” (or is absolved, some say) for that reason, and for that reason the initiate is freed.

In older times there were people in the island of Cuba, that when it was revealed to some initiate, they did not go through the period of Ìyawo or Akaponi (which is one year and 7 days), because it was considered that the person was absolved of all those ties.