Tell us about Èşù and Èşù Ẹlégbára, About their worship, and the use pigeon or Guinea to clean their Sons.

Questions to Bàbá Oduduwa:

Tell us about Èşù and Èşù Ẹlégbára, About their worship, and the use pigeon or Guinea to clean their Sons.

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

Awo I: In the case of a person who is crowned or initiated in Lukumi tradition with Èşù Ẹlégbára or Not, can one do cleansing Ebo with an ETU/Guinea or an Eyele/Pigeon over his head? Some say that if you are initiated you cant, and if you are not initiated you can. What is the right thing to do?

Odùdúwà: You can do Ebo with both the dove and the guinea, as long as the oracle signs where that taboo (prohibition) is marked are not revealed (in the divination). If you can do that Ebo as long as the reason for that Ebo has not been determined by a oracle sign that marks that Taboo/prohibition.

If a son of the Ẹlégbára who is not consecrated in Oosha, is determined to do Ebo, sacrifice with a dove or with Etu, guinea, it can be done without any problem, as long as the sign that has determined that Ebo does not mark that prohibition for the person. It is worth the clarification. If the sign does not have that prohibition, it can be done.

Ifalenu: So, it is specific to the sign of consultation. If so, it can be done. Someone received spiritually to cleanse with a dove, and If you don't have your Òrìşà Ẹlégbára Crowned, You can do it.

Odùdúwà: It must be remembered that Èşù Alágbára comes from the essence of the Irúnmọle ÈŞÙ. In the Yorùbá tradition as such, there is no Ẹlégbára by itself. There is ÈŞÙ Alágbára.

And in the Yorùbá tradition, dove and Guinea are offered to ÈŞÙ.

What happens is that in the tradition ÈŞÙ and Elegbara was merged. In the traditional Yorùbá tradition, ÈŞÙ and the Òrìşà ÈŞÙ and Ẹlégbára are merged.

Yorùbá consecrations as such mark initiation into ÈŞÙ, but not into the Ẹlégbára. Ẹlégbára comes with the Afro-Cuban Lukumi tradition. It is necessary to respect the marks and the advice of the Lukumi elders. Because just as Araras or Dahomey Deities arose and were adopted by the Yorùbá. Ẹlégbára is a Lukumi deity, which has to be respected under the Lukumi precepts and conceptsSome people within the Yoruba traditionalism say that Ẹlégbára does not exist, if we go back in history, in the Yorùbá people there were many deities, which were adopted from other cultures, and the praxis for the consecration of those deities had to be respected.

According to the precepts and concepts of those peoples, in this case, the aspects that arise in the Lukumi, or what is known as the Rule of Òòşà, have to be respected under those same concepts. Ifá, Òrìşà Know that Ilé-The world is conformed by diverse peoples, and recognizes all those peoples. I am referring to the deity.

Ifá recognizes all the Existing peoples, and that will exist in the future. It is necessary to understand that the rituals arose based on the vestiges of the elders who practiced those ceremonies.

In the past teaching we talked about certain aspects. Ifa says that everything that is known, can be carried out and executed, as long as it is known properly, even without the need for initiation.

Ifa is wisdom, and wisdom has to ensure its survival and prevalence.

Ifa does not conform to dogmas. Ifa does not conform to the orthodox, otherwise Ifa would be predestined to perish. Ifa is immortality. Òrìşà is immortality. If all the priests disappeared, how would one persevere, and how would the Tradition be maintained? Through knowledge, beyond initiation. Knowledge is what makes all this come about. It is the very respect for the ancestors.