Since the beginning of humanity, the spirits of the Ancestors and Spiritual Guides have guided humanity and were the first to begin to transmit information and teachings of the spiritual world and the things that could help the human being in his daily and spiritual life. There are certain people who say that this can not be, but the truth is there, and it has always been given to a greater or lesser degree. In this Yoruba Traditional Prayer (ORÍKÌ) to the Spirits of the Ancestors we can see that when the person does not know, it is the Ancestor Spirits who come down to this material world and under spiritual possession of some Medium communicate and give guidance.
In our case, Baba Odùdúwà and his Emissary Spirits have been descending through spiritual possession since 2008 and have clarified many confused, distorted points and revealed things that were not known of the mysteries of this Esoteric Yoruba Tradition and of the Universe and the spiritual world. We are in a process of reviewing all practices, rituals, Initiations, and the informations, knowledge about thses subjects.
Awo Ifalenu
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ORÍKÌ AWON BABA MI
(Invocation from ÒTÚRÚPỌ̀N MÉJÌ to make the Spirits take Possession of the Mediums during Ceremonies)
Aré di aré àánú. Ìyèrè di ìyéré arò. Bí ojú bá se méjì, won a wò’ran.
(It is a pitiful place. The chant has become a dirge. When the eyes are two, they watch events unfold.)
Bí esè bá se méjì, won a rin gìrì-gìrì l’ónà. Bèbè `dí seméjì, won a jòkó lóri eni.
(When the legs are two, they walk with heavy treading. When the behinds are two, they sit on a mat.)
Owó kan ò ró seke. Bé è ni esè kan ò se gìrì – gìrì l’ónà.
(One hand does not jungle. Also, one leg will not walk with a fast treading.)
Òtòòtò ni à npe ni ti akí ì jé. Wón ní nkúnké kí nkí ará iwájú.
(We are called differently. I am asked to kneel and greet those before me.)
Mo kúnlè, mo kí ará ìwájú. Wón ní nkúnlè kí npe èrò ti mbe l’éhìn.
(I knelt and greeted those before me. I am asked to kneel and call on those behind me.)
Mo kúnlè, mo pe èrò ti mbe l’éhìn. Wón ní àwon wo ni ará iwájú eni.
(I knelt and calle don those) behind me. They ask, who are those before me?
Mo ní egúngún ilé eni ni ará iwájú eni. Wón ní àwon wo ni èrò ti mbe léhìn.
(I say one’s ancestor are those before me. They ask who are those behind me?)
Mo ní Òrìşà ilé Baba eni l’èrò ti mbe léhìn. Alápandèdè kó ilé rè tán,
(I say it is the Orisha in one’s family that are behind me. When the Ethiopian Swallow builds its nest.)
Kó kan omi, kò kan òkè, ó gbe sí agbede méjì Ọ̀run ó nwo Olódùmarè lójù lójù.
(It is suspended in the sky looking at the Creator.)
Ó nwo omo aráyé l’enu. Atangegere, d’Ifá fún Oduso lá ọmọ Arannase,
(Looking at human son Earth, Atangegere cast Ifa for Odusola child of Arannse,)
Èyí ti Baba rè fi sílè ní kékerè lénje-lénje láì mo dídà owo.
(whose father died when he was a child without knowledge of how to perform divination.)
Láì mo òntè ba won de Otù Ifè se odún rí.
(And not having been to IFE for the Ifá Festival.)
Ó di ìgbá kíní, wón ko ohun sílè ó tu púrú s’ékún ó ní bi omi ni wón kó nta sílè òun ò mo.
(When all the ritual materials were gathered, he started crying and saying that he did no know if water was to be ordered first.)
Ìsòrò Ọ̀run e wá bá mi tún orò yí se, ìròrò Ọ̀run bí otí ni wón kó nta sílè’m í ò mò o.
(Ancestors descend and make this ritual a succsess for me, Ancestors tell me wheter it is gin that should be offered first, I do not know.)
Ìsòrò Ọ̀run e wá bá mi tún orò yí se, ìròrò Ọ̀run bí otí ni wón kó nfi lé’le, èmi ò imò o. Ìsòrò Ọ̀run e wá bá mi tún orò yí se, ìròrò Ọ̀run.
(Ancestors descend and make this ritual a success for me, Ancestors tell me weather it is OBI that should be offered first. Ancestors descend. May it be so. )
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