TWO
THE FAMILY OF OKANA
The Proverbs of Okana
The Message of Okana
Opening with only one mouth on the mat, the diloggún sits before the italero in a volatile pattern. Okana has come to the house, bringing fear and apprehension to those not well versed in the diloggún’s mysteries. This sign is perilous and fraught with danger. Being almost opira (the absence of open mouths) itself, the reading is almost lost here; such are the spiritual currents surrounding the client that the orisha consulted has all but refused to speak on his issues. Yet one shell remains open; a single mouth speaks on this person’s behalf. It is a tenuous thread, a minute spark of light, a solemn prayer spoken against insurmountable odds. Remember that the entire world was created by one: one spirit, one force, one moment. All of this is referenced by Okana. Creation, however, implies destruction. It brings tragedy, travesty, and turmoil. Creation is never painless. It is always selective in what it saves or destroys as new things are born. If nothing else, the opening of one mouth is a moment of spiritual tension, and those present for the reading will feel this. It can be an unpleasant experience.
Born of Ofún (ten mouths), Okana shares its parent’s evolutionary powers; however, its aché tends toward destruction. It bears down fiercely on those things in the client’s life that must be changed but are immovable by nature’s kinder forces. Its powers are random and wanton. Because this sign alludes to things that are doubled or twinned, problems it flags are easily doubled, and under its influence the client’s life could become more severe. The odu tells us that the client sitting before the orishas exists in this pattern; he already knows and feels this power, and this is why he has come to the diviner’s house.
Okana also tells us that the client’s attention wavers, and already he is not listening to what the orishas say. His attention falters even before the admonitions of this odu are delivered. To dominate the client’s attention and make him listen, the diviner gives the sacred gesture of this sign: He pulls both of his ear lobes simultaneously. Then he snaps his fingers in front of the client’s eyes three times. With the client’s attention now focused, the diviner chants the prayer of this sign:
Okana sode
Okana oke
Osode omo
Ariku Babawa.
The initiates present in the room bow their heads in silence during this prayer. No one speaks or even whispers while the italero intones the chant. Once finished, he gathers the shells and places them gently in the jícara (gourd) of fresh water used to give a libation to the orishas. The spiritual heat radiating from the shells is fierce; by putting them in water, the diviner soothes them. After submersing all the pieces of the diloggún, he gives the gourd to the youngest initiate present. (If the diviner is reading alone, he fulfills this part of the ritual himself.) The initiate (or the diviner) carries the container of water to the front door. He opens the door wide so fresh air enters the house. Covering the opening of the jícara loosely with the fingers of one hand so none of the shells flies out, he flings the fresh water far out into the street. The water takes the heat of Okana with it, sending it back to Earth. She is vast enough to cleanse the letter’s negativity. Keeping the gourd covered, the initiate brings it back to the mat and turns it upside down so the shells fall into a new pattern beneath the gourd. The initiate casting this letter puts his left foot on top of the gourd. This ensures that the pattern falls beneath his feet and not on him. In many houses of ocha, the diviner repeats this gesture three times, tapping his left foot on top of the upside-down gourd.
The initiate who took Okana’s heat from the house lifts the gourd gently, ensuring that none of the shells is disturbed by its removal. The italero counts the number of mouths displayed. He marks this in the reading’s record, and the session continues. Casting the shells again, the diviner marks the final letter forming the composite odu.
It is important to note that the true composite of Okana comes from the first pattern marked (Okana) and the final pattern just cast; it excludes the letter read after Okana’s heat was removed from the house. The sign thrown upon the floor for that process is said to have “come in at the door.” This sign represents the client’s salvation; it removes the osogbo he faces and stands up to save him. Throughout the consultation, the italero should consider the letter that came at the door, for the orisha owning it will demand ebó before allowing closure of the odu. It also gives the italero clues as to what the future beyond one mouth holds for the client. It further defines this session, and one or more eboses from that odu may be required to cleanse the client of negativity.
Many orishas might choose to speak in Okana, and in this odu the admonitions are stern. The spirit whose shells are cast has the first option. Elegguá follows; he owns Okana, and he alone has the aché to overcome many of its obstacles. Ogún is fierce here, and while he may not speak kindly to the one opening in this sign, his words are more gentle, more hopeful, than if he were speaking in his true home, Ogundá. Babaluaiye follows Ogún, and when he speaks the diloggún reeks of sickness and disease, yet it also offers hope that what ails the client can be cured. Know that the path back to good health will not be an easy one. Orisha Oko is found here, but in his guise as the devourer of the dead and the decayer of the earth. Remember, however, that his decay feeds new life and new ideas. Finally, Obatalá (the most forgiving, yet in Okana one of the most stern), Aganyú, and Shangó also speak in this sign, claiming eboses and offering advice for the client’s evolution. Most important to this letter, however, are the client’s own egun. Okana is dark and mysterious, and through this letter one’s forgotten ancestors (both of spirit and of blood) come to claim the recognition that is theirs by right. Although they come last in this list, often the odu will not close out unless ebó is marked to them.
The sign Okana is harsh and heated; to quote from an earlier work, it is “an expression of peace wrought by the destruction of discord (hence its volatile nature).”*37 Fá’Lokun Fatunmbi, a prominent yet controversial babalawo, writes of this odu:
Ifá teaches that in Okanran [another name for this sign] Shangó becomes incarnated as an orisha by the principles of justice that are manifest through creation. The historical Shangó was an effective warrior who unified the eastern portion of the Yoruba nation. After his victories on the battlefield, Shangó became abusive in his use of power and was transformed by his own sense of guilt and shame. This does not mean the creator is an unforgiving Deity. By incarnating Shangó as an orisha, the universe allows for transformation through tragedy and crisis. False pride and egotism can create an illusion of accomplishment and honor, but the laws of nature are such that the illusion cannot be sustained by itself indefinitely.†38
Keep in mind that Okana is a letter of instant and random transformation brought by the client’s own actions. He has spent his whole life working up to the energies encompassed by this odu. Overcoming them will prove to be no simple task.
The easiest way to begin a study of Okana is with an examination of it in iré (blessings). “Iré ni?” is the first question put to the oracle after marking an odu. It means “Are blessings predicted?” Having iré marked in Okana means only one thing: In time, the client will overcome his problems. The type of iré marked (there are twenty-five possible origins) will identify the client’s source of strength. Even if Okana brings blessings, realize this: Okana has no iré. When it marks itself thus, the sign is all but taunting the client. Trials and tribulations will still come; danger and disaster lurk around each bend. The odu in iré, however, becomes a process of transformation. Just as coal is pressurized into a diamond or sand melted into pure glass, so will this person become something more than he now is. This process will not be complete until Okana’s influence has passed. This client must modify his behavior, not according to his standards, but by those of the orishas. He must listen carefully to the advice given, follow the prohibitions set forth by the diviner, and make ebó. Unfortunately, unless the answers to the next two questions asked by the diviner are “yes,” one also knows that the client probably will not do all these things as he should.
Having determined iré and its source, the italero continues to question the oracle. He asks, “Iré yale?” (“Is the iré firm?”) Answering yes, Okana tells the diviner that the client’s source of help is strong, and even though he might not adhere to all the prescriptions given in this session, spiritual forces are mounting to carry him through hardship. The diviner then asks, “Iré yale timbelaye?” (“Will this iré manifest in this person’s life?”) Of the three questions the diviner has asked so far, this is the most important. Answering yes to iré yale timbelaye, Okana gives closure to itself; it says the odu’s energy has been in effect for some time, and the client is on the verge of breaking out of what has been a horrid cycle. If the answer to all three questions has been yes, the oracle is closed, and the diviner does not need to mark or prescribe ebó. If, on the other hand, the oracle ended its positive answers after iré or iré yale, larishe must be asked and ebó marked. They are essential to the client’s evolution.
Even when this odu opens in iré, the diviner should know this: The client at the mat does not like to hear the truth about himself. Okana is a severe sign opening only when severity is called for. It is not flippant and is never frivolous in its appearance. Its series of ritual gestures is an attempt to impress, symbolically, the need to listen. Do not be afraid to tell the client all this odu has to say, for when one forebodes disaster but the listener does not take heed, the diviner will be known as a true prophet when that disaster occurs. The reading of this sign brings the priest respect from this person and others. Being belligerent, this client might not listen at all. Once the first negative comments pass the diviner’s lips, his attention will waver. In spite of this, the diviner must continue. Know that even those diviners who are close to a client find that in this sign their own well-meaning advice falls on deaf ears. Indeed, the argumentative tone taken by the client at the mat makes others slow to give good counsel. Tell the client who has come with an iré this: The letter, while harsh, does not come without offering help. It shows that the client can find a way to make present difficulties work out, but this is true only if he follows the letter’s advice.
Since Okana brings no true iré, the diviner begins his assessment of this sign as if it had brought an osogbo. When it opens, deliver a stern warning: Life now enters a chaotic period. This is a letter that cares not what one was or what one is. Many who open in one mouth have lived saintly, intelligent lives. When the sign is marked with iré, is not unusual for the client to be a humanitarian, a volunteer worker, or even a social activist. Good things have been wrought by this person’s hands. If the italero knows this person well and knows such things to be true, he can also know this: The power given, the authority bestowed because of this person’s good works, has been abused. Those who rise, yet rise too quickly, tend to fall more rapidly. Selflessness has become selfishness. Modesty has given rise to immodesty, and humbleness, by recognition of its virtues, has become degradation.
No matter how much good this person has done, he has wrought much evil, and this is what brings Okana upon him. Know that under these circumstances Okana does come with just a bit of hope, for just as good has wrought evil, the darkness that the client enters will once again lead to light. To get there, however, he must still travel through the darkness of this odu.
Certain conditions are shared by all who open in a composite of Okana, no matter whether the sign’s orientation is iré or osogbo. Okana’s energy affects one’s head; it clouds the mind, making rational thought impossible. It also weakens the heart, suppressing and sustaining emotional imbalances until one wallows in tears and misery. Unable to trust either thoughts or feelings, one easily becomes a victim of one’s environment. One becomes prone to accidents, theft, violence, treason, and false friends. Okana brings imbalance on inner and outer levels; the only way to overcome this imbalance is to slow down and take some time to oneself. The frantic pace at which one lives must be left behind until the abilities to think and to feel appropriately are restored. For the client at the mat, life’s momentum has been accelerated for some time, and he is now accustomed to it. The need to slow down and seek solace exists, yet this person will not admit his needs. Tell him this: He needs to slow down, or the orishas will force him to slow down. Once the body, mind, and heart are exhausted, weakness and sickness will come. If this happens, the client will be able to do nothing more beyond recover.
Okana is synonymous with exhaustion. This person is so worn out that he is not capable of clear, rational, or original thought. Complacency is not unusual because this person is just too exhausted to do anything else. During the consultation, thoroughly assess the most common reason for this exhaustion: sleep deprivation. A client who opens in Okana is sleep deprived; he is often a chronic insomniac. When sleep does come, it is fitful, filled with dreams and nightmares. These are dredged from the depths of the client’s soul; they are reflections of what is buried deep within, the darkness that this odu symbolizes. Often, sleep is disturbed by egun. They have been ignored and now they clamor for attention. Overwork and overextension of one’s physical resources may also contribute to exhaustion. This client might be working beyond his optimal level. He knows this, but the drive to succeed and prosper beyond his peers will not let him rest. He may be worried about his station in life: Finances, goals, careers, and marriages all can be a source of despair.
Tell the client this: He has many problems in his life, yet has no time to solve those problems. Usually, he thinks that he can work out his turmoil by talking to others. Because the one who opens in one mouth is usually the confidant to the world, he figures that those whom he has helped will be willing to help him. Yet he lays down his troubles at the feet of those who do not care and who do not listen. When this person’s life begins to fall apart (and on his present path, it will), those whom he has helped most intimately (emotionally, intellectually, and even financially) will turn their backs on him, ignoring his pleas for help. Note that this odu demands that the client avoid others who do not listen, who do not communicate openly and honestly. At this time, he needs avenues for clear communication and expression. In Okana, he also needs to avoid behaving with harshness and impatience, for they will drive away the few true friends he has.
Okana tells us much about this person’s character, the parts of himself hidden from public view. Even if this client appears happy and carefree, deep within is a darkness that threatens to overwhelm. The smile he wears is a mask, and the kind words he speaks are lines learned much as an actor assuming a character. This person is a molded container for much darker thoughts and energies. Emptiness sums up his life. Often a client comes to the mat in Okana because he questions everything: his work, his family, his existence, even God. The depth of these inner feelings is heavily dependent on the odu’s orientation. The darker and more dangerous the osogbo, the more dangerous the darkness within the client. Suicidal ideation is not uncommon. Insane fantasies brew within. Implore this person never to act on a whim and never to act in anger. Just as this darkness will rise and engulf, so must it recede and unveil. Once it is gone, the client is cleansed.
Know that this person argues with himself; he hears voices, mostly negative, and struggles to keep those voices at bay. In iré or a moderate osogbo, these voices are fragmented parts of himself. They are random, errant pieces of his own personality with which he argues and against whom he struggles. Many think this person is deep, pensive, and frequently lost in thought. In actuality, this client wars with himself. In a serious osogbo, these voices do not originate with the client. Instead, they come from the dead, and they taunt him. The diviner must be careful when dealing with a client who has an osogbo from spiritual realms, for he is under attack by dark forces. In these cases, psychosis and schizophrenia are imminent. It is important to prescribe much work, including a series of masses and rogaciónes, for the client’s egun so that he will not fall into a psychotic nightmare.
From Okana, the diviner knows that the client is involved in the shadier aspects of life. In some cases this sign flags only minor moral transgressions, but sometimes the composite odu that opens on the mat warns of major conflicts. The client must stop all such actions now, for Okana brings retribution, and others will discover what is going on. If this person is in a relationship, he must not be involved in adultery. He should take no part in lies, gossip, or treason. If this person is involved in business transactions, he must be honest. Those in positions involving cash transactions are warned to keep their hands “out of the till.” Okana cautions the one at the mat to be careful and to work diligently. If this person’s livelihood comes in a position involving documentation, those documents must be kept carefully, for some aspect of record keeping may come back to haunt him. Even if this person does nothing wrong, others will falsely accuse him when problems arise. He has no true friends at this time; when osogbo comes, it is “every man for himself.” To survive the energies in play now, he should conduct himself by the highest legal and moral standards possible.
Illegal activities may find a way to creep into the client’s life even if caution is exercised. Purchases of used goods should be avoided. If the client is determined to buy a used item from another person, he should investigate its origin. It may be stolen. If someone asks to store an item in the client’s home, the request should be politely refused for the same reason. Anything bought, held, or found could be illegally obtained property.
Honesty is the best policy for the next month or so. If the truth cannot be told, nothing should be said. If the client cannot act honorably, nothing should be done. Cursing in the form of profane language should not be employed, nor should a client involved in the occult cast curses. These things will only intensify the erratic energy of this odu. Avoid both minor arguments and major debates, as well as any rally, cause, or confrontation in which the client has much emotional involvement. Any type of disagreement now will serve only to block the paths remaining open.
The next twenty-eight days will not be a good time for parties or social gatherings. Now is the time to be alone, to think, to plan. One should find somewhere safe, a quiet place in which to sort out all difficulties before they become all-consuming. The client might believe that all is well or will be fine, and that there is no need for solitude. This is a person who resists rest and solitude, preferring to talk out troubles with others. But now no one cares about the client’s problems; no one wants to help. Only the orishas care. The reason for openness, honesty, peace, and solitude is simple: Like attracts like. Bitterness and intrigue will block out the good things that life has to offer. Negativity and impatience ensure continual failure.
Random violence and planned attacks are also a danger now, both by and for the client. Ensure personal safety at all times. Guarding one’s physical safety, however, should not extend to the carrying of weapons, especially when Okana Ogundá (1-3) is the odu in effect. Do not buy large knives or guns for the home; if the client already owns these weapons, they should be safely locked away. In Okana Ogundá, not only can the accident be in the home, but also it may be brought by someone from outside the home. Children are especially vulnerable in this pattern; Okana Ogundá kills innocence by fire. If young ones are in the client’s home, do not leave them alone, untended, or unguarded, and make sure those weapons or tools that can kill or maim are removed from the house. “Out of reach” is a misnomer in this odu, for to innocence, all things are in reach.
Whenever Okana is oriented to an osogbo, it is extremely hot and volatile. Any violence or altercation will bring trouble with the law, so the client must conduct himself well at all times. There should be no attacks, no simulated violence, nor even any harsh physical activity or practical jokes. In this letter, danger lurks in darkness, so the client should keep a light on in the bedroom when asleep at night and not go out after dark until the energies of this odu have passed. Those who work third-shift jobs dealing with the public are under the scrutiny of vagrants and robbers and for the next nine days should be overly vigilant and cautious.
The diviner must prescribe one strong prohibition in any osogbo: If the client hears signs of violence, he must not check it out with his eyes. He should secure himself so that the violence cannot touch him and then call the authorities, saying only that he has heard a strange disturbance. If he is asked to do a visual check, he should refuse. He should not admit to witnessing any act of violence, for then the danger of this letter might carry over into the courtroom.
In either ano or ikú, the letter foretells illness, disease, and death brought about by accident or violence, and the client must guard his safety at all times lest he become a victim of another’s evil. He should not go out at night or alone during the day. Windows and doors to cars, homes, and offices should be kept locked at all times. Roadways are hot in this letter. If the client must drive about during the day (he should not drive at night), he should wear his seat belt. He should not drive at an excessive speed or become angry or display anger toward another driver.
When arayé opens as the osogbo, the client is overly stubborn and hardheaded. This will be both his disgrace and his downfall. No matter how sternly the diviner delivers the reading, the client will not heed his advice. The diviner should tell the client this. Then he should deliver the full list of prohibitions and meanings for Okana, telling the client that he ignores these things at his own peril. This way, when the dangers in this sign are finally manifested in the client’s life, the diviner can be assured that he did all that was humanly possible to keep this person from harm. His downfall will be his own doing.
There are many other issues flagged by this odu, and the diviner may wish to discuss those appropriate from this list:
The Prohibitions of Okana
Because Okana is such a heated and volatile odu, even if its orientation is iré these prohibitions should be prescribed by the diviner to keep the client on a path to evolution. If the letter’s orientation is osogbo, the prohibitions of not only this odu but also those of the letter that came in at the door should be prescribed. Remember, the letter that came in at the door gives clues as to why Okana opened, and it holds the key to the client’s evolution.
Marking Ebó in Okana: Initial Considerations
Okana marks volatile spiritual currents as the root of one’s issues; the letter requires much spiritual work to avoid and overcome osogbo. Note that when Okana opens on the mat, no one, not even an aleyo present but uninvolved in the session, may leave before performing a specific ebó for Elegguá. On behalf of all present, the diviner smears a piece of raw beef liberally with red palm oil, showing it to Elegguá as he wraps it in brown paper. While reciting prayers to Elegguá for the removal of Okana’s heat, he rubs all present from head to toe with this package, beginning with the client and ending with himself. After cleansing everyone, the meat sits with Elegguá overnight. The next morning, the ebó goes to the woods; again the diviner offers a prayer to Elegguá, leaving with the words “Eshu batie sode,” meaning, “Eshu takes the osogbo [of the reading].” (Eshu is another name for Elegguá.) After returning home, the diviner casts the oracle for himself to ensure that he does not suffer from Okana. He performs any cleansings or eboses marked by the diloggún immediately. In this way is the work of Okana complete, and the diviner is assured that neither he nor anyone else comes to harm by its destructive energies.*39
Beyond the traditional ebo for Elegguá, several other eboses must be prescribed in Okana. An aborisha without elekes who opens in Okana must receive them as ebó. The aché bestowed by this baptism and the beads of Obatalá, Yemayá, Oshún, and Shangó negate much of Okana’s volatility, soothing the client and washing him of his past. In this way, future evolution comes. If the prescription of the elekes plus the eboses marked during the reading aren’t enough to close the odu for the aborisha, the diviner should also give the eleke of the orisha whose diloggún he consulted or the eleke of an orisha who speaks in Okana (see the list). To see if this is an option, the diviner works through this list of orishas, asking, “Ebó eleke de [orisha’s name]?” If the eleke of an orisha is marked but the odu still refuses closure, each spirit who has offered an eleke might need ebó. To see if this is an option, the diviner should ask of each orisha, “Ebó elese [orisha’s name]?” If the answer is yes, the diviner should use the shells to mark the appropriate offering from the list of eboses in chapter 1.
If the client has already received elekes, in Okana the initiation of the warriors is the next consideration. The reception of Elegguá, Ogún, Ochosi, and Ósun is a powerful way to leave this odu’s osogbo behind. When the odu mandates the reception of the warriors, the diviner must keep some important points in mind. First, houses that give Elegguá to noninitiates must mark the path of Elegguá required before bringing Okana to closure. Second, the elekes of Elegguá and Ogún must be prepared and washed with these warriors. Do not give the beads of Ochosi unless the oracle will not close; there are other odu and other circumstances for which one should save these. Finally, if Okana has already prescribed the initiation of the elekes for the client, do not prescribe the initiation of the warriors in the same session unless there is absolutely no other way to settle the osogbo of Okana. One should wait for another reading before this initiation is considered.*40
The final consideration for ebó in Okana is that four potent spirits influence the entire family: Elegguá, Shangó, Aganyú, and egun. Elegguá always speaks in all of Okana’s composites, but he never speaks alone; one of the other three dominating spiritual forces will accompany him. The diviner must always mark an ebó to Elegguá and one of the other three spirits to placate this sign, even if they did not speak to the client during the reading. Elegguá must be included in an ebó in Okana, for he works with all the other spirits, even egun; it is he who can help or hinder the process of invocation, evolution, and supplication. In Okana, his goodwill is essential to evolution. The part of each ebó given to Elegguá must go to him before any offering to Shangó, Aganyú, or egun is placed.
Traditional Eboses in Okana
When marking the eboses or larishes for any odu in the family of Okana, note that certain substances are traditionally used. If an eyebale is marked, the diviner should choose from the following list, if possible: a rooster, two pigeons, a guinea hen, or, when four legs are needed, a goat or a ram. For adimú, the traditional offerings are honey, cornmeal, bananas, plantains, toasted corn, smoked fish, jutía, two coconuts, or a ñame (a type of yam). Other prepared adimú for specific orishas follow.
Ebó Elese Elegguá y Aganyú o Elegguá y Shangó (Ebó at the Feet of Elegguá and Aganyú or Elegguá and Shangó)
Since Aganyú and Shangó are father and son, they share the same tastes in adimú, and these offerings may be adapted for either orisha. Their sacred numbers differ, however, so one must change the numbers involved in the recipes when preparing the ebó. The eboses in this section are described as if one were giving them to Elegguá and Aganyú. At the end of each recipe, the appropriate adaptations are given if one desires to make that dish for Shangó.
Vegetable and Fruit Towers
In ocha, a tower made of an orisha’s favorite vegetables and fruits is often used as an ebó. This offering builds a symbolic spiritual bridge between earth and heaven, or supplicant and orisha. It is important to incorporate Elegguá into the ebó. Before preparing a tower, the priest presiding over the ebó must lift Elegguá from his shrine, putting him at Aganyú’s feet. Once this is done, the client must supplicate Elegguá with a basic ebó before beginning any work for the other orisha. If one does not supplicate Elegguá first, the entire process will result in failure. The client may light a red seven-day candle for Elegguá and rub him liberally with epó (red palm oil). After this anointment, the client should sprinkle jutía and smoked fish heavily over the orisha’s crown. Once all these things are done, the tower for Aganyú can be prepared and presented. Elegguá remains with Aganyú until the client has removed the tower from Aganyú’s shrine.
This tower requires the following ingredients: okra, a box of cornmeal, cheesecloth, honey, epó, jutía, smoked fish, a white or red platter, a red cotton cloth, a red and white flag (a construction-paper cutout glued to a toothpick will suffice), a white seven-day candle, and a red seven-day candle. The client needs a large sheet of brown paper for the disposal of the ebó.
Cut the okra into several small, uniform pieces and remove the seeds carefully.*41 Bring a large pan of water to a boil, and add to it the okra and the cornmeal. Boil rapidly until the okra is soft, then strain the matter from the liquid using the cheesecloth. Once the okra and cornmeal mixture is cool, add a liberal amount of honey, epó, jutía, and smoked fish. Mash everything until a thick paste forms.
On the platter, form the paste into a large tower. Drape a red cotton cloth over the top of the tower and insert a small red and white flag at the very top. Paying foribale (salutation) to Aganyú, the client puts the tower platter over his opened sopera (bowl), praying to him for release from all his trials and tribulations and asking for those things in life held dear. Once his prayers are over, the client lights the two seven-day candles, one white and one red. The tower is left over Aganyú’s shrine until the candles burn out; once the fire consumes them, wrap the tower in brown paper and take it to the woods. Discard the ebó at the foot of a palm or ceiba tree. Before leaving, the client should again pray to Aganyú, asking the orisha to lift his osogbo and to fulfill his dreams.
If the diviner prescribes the use of this tower for Shangó, make no changes to the recipe. Make sure that Elegguá sits at Shangó’s feet before the tower is prepared and that the client propitiates him first.
Towers of Boiled Ñames
Aganyú also accepts towers made of boiled ñames. Again, put Elegguá at the foot of Aganyú’s shrine before preparing the ebó. The client should supplicate Elegguá with the following adimú: a red seven-day candle, plenty of epó, and a whole, uncooked ñame. The red candle is lit to Elegguá; the client lifts him from his terra-cotta dish and anoints him with a liberal amount of epó. Once oiled, Elegguá is put back into his dish, and the client presents him with the ñame. The ñame given to Elegguá remains with the orisha until it rots. It is a good omen for a vine to grow from it; however, the vine must not grow to a height taller than the client. Cut it back frequently.
This tower requires the following ingredients: a fresh ñame, goat’s or cow’s milk, a platter (white or red), nine cowrie shells, a red flag (a construction-paper cutout mounted on a toothpick is fine), and two seven-day candles, one red and one white.
Wash, peel, dice, and boil the ñame until it is soft. Strain the softened pieces out of the water and mash them with milk until a paste forms. On the platter, form a tall tower with this paste. Place the nine cowrie shells around the tower’s peak, inserting the flag in its highest point. Light the two seven-day candles at the base of Aganyú’s shrine and leave the tower on top of Aganyú’s open sopera for nine days. At the end of nine days, the client should wrap the tower in brown paper and discard it at the foot of a ceiba or palm tree deep in the woods.
To prepare this tower for Shangó, make two minor changes to the recipe. First, adorn the tower with six cowries, not nine. Second, leave the ebó with him for six days, not nine.
Saraeko
Normally saraeko is a simple, uncooked porridge. However, this recipe takes the basic porridge two steps further: Not only is it cooked, but also it is solid. To make this version of saraeko, gather the following ingredients: one box of cornmeal, a can of goat’s milk, 5 tablespoons of white sugar, half a stick of cocoa butter, a roll of aluminum foil, two white platters, a large quantity of toasted corn, smoked fish, jutía, epó, honey, and guinea pepper. The client will need two large sheets of brown paper for this ebó’s disposal as well.
In a large saucepan, mix together the cornmeal, goat’s milk, white sugar, and cocoa butter. Add enough tap water to cover all the ingredients. Cook over medium heat, stirring constantly, until most of the liquid is boiled away. Remove the pan immediately from the stove. As it cools, the porridge will congeal and thicken.
Once the cooked mixture is cool, cut ten large pieces of aluminum foil. Divide the porridge in ten equal portions, placing one in the center of each piece of aluminum foil and molding each into the shape of a rectangle. Fold the foil over each rectangle, as if you were making a tamale.
In a big saucepan, bring a large quantity of water to a boil over high heat. Gently slide all ten tamales into the boiling water. Let them boil for 15 minutes.
While the tamales are boiling, prepare the two platters for the ebó. On each, make a large bed of toasted corn. Garnish the corn liberally with the smoked fish, jutía, epó, and honey, as well as nine grains of guinea pepper. When the tamales are done, remove them from the water and allow them to cool before opening the foil. On one platter, place a single tamale; this goes to Elegguá. On the second platter, place nine tamales; this goes to Aganyú.
Leave the adimú with each orisha for nine days. At the end of this time, wrap Elegguá’s in brown paper and discard it at a crossroads. Wrap Aganyú’s adimú in brown paper also, but leave his at the foot of a palm or ceiba tree in the woods.
To adapt this adimú for Shangó, make nine tamales, not ten. Give three of these to Elegguá and six to Shangó. Leave the adimú with both orishas for six days instead of nine.
Plantain Adimú
A simpler adimú to appease Aganyú can be made with the following ingredients: twelve fresh green plantains, a can of goat’s milk, two plates (white or red), and honey.
Bring a large saucepan of water to a boil over high heat. Peel the plantains, then put them in the boiling water to cook. Once the plantains are soft, remove the saucepan from the stove and strain the plantains from the water. While they are still hot, mash the plantains with just enough goat’s milk to form a thick paste. Make twelve balls from this paste. Smear them with honey, then place three on a plate for Elegguá and nine on a plate for Aganyú.
This adimú remains with both Elegguá and Aganyú for nine days. At the end of this time, wrap each adimú in separate pieces of brown paper. Take Elegguá’s to the crossroads, and leave Aganyú’s at the foot of a ceiba or palm tree.
To adapt this adimú for Shangó, use nine plantains, not twelve, and form nine balls, not twelve. Three of the plantain balls go to Elegguá and six balls go to Shangó. Leave this offering with both orishas for six days, not nine.
Boli
Boli is not only an ebó for Aganyú, Shangó, and Elegguá but also a traditional food staple of the Yoruba. It is simple to prepare.
Preheat the oven to 350 degrees Fahrenheit. While the oven heats up, peel twelve ripe plantains and lay them in a large baking dish; make sure the plantains do not touch or they will stick. Grease the pan with just a dab of epó or other thick vegetable oil before baking, if desired. Put the baking dish on the center rack, and bake until the plantains begin to brown (this can take just a few minutes, so watch carefully).
Remove from the oven. Serve three to Elegguá and nine to Aganyú. The diviner uses his own aché to determine how long this ebó remains with the orishas and the proper means of disposal.
To adapt this recipe for Shangó, simply prepare nine plantains instead of twelve. Give three to Elegguá and six to Shangó.
Fried Plantains
Fried plantains are not only an ebó for Aganyú, Shangó, and Elegguá but also a food staple among Cubans. To prepare fried plantains as an adimú, provide at least three ripe plantains and some vegetable oil (epó may be used as well). Use more plantains if desired.
Preheat ⅓ inch of oil in an iron skillet over low heat. It is important to use low heat; cooking at a higher temperature will result in plantains that are burned on the outside and not cooked on the inside. While the pan heats, peel each plantain, cutting them into ¼-inch-thick rounds. When the oil is hot, put the rounds in the pan. Fry until the bottoms are golden, then flip each piece and fry until the other side is golden. Remove from the pan and place on a paper towel or napkin to absorb the extra grease. Serve a third of the fried plantain slices to Elegguá; give the remaining portion to Aganyú or Shangó.
The diviner uses his own aché to determine how long this ebó remains with the orishas and the proper means of disposal.
Fried Sweet Bread
If Aganyú speaks harshly to the client, the following adimú will appease and pacify him. Provide the following ingredients: one loaf of sweet bread, a dozen eggs, a can of goat’s milk, epó, two plates (red or white), white sugar, and honey.
From the loaf of sweet bread, cut twelve slices. In a large mixing bowl, scramble the eggs thoroughly until they form an even, golden color; mix a small amount of the goat’s milk into this. Place a large skillet on the stove over medium-high heat and drop a tablespoon of epó into it. While the pan heats and the epó melts, soak one piece of sweet bread in the egg and milk mixture. Once it is saturated, pan-fry the bread on both sides in epó. Once it is fried, place the bread on a plate and sprinkle liberally with white sugar. Repeat this process for each slice of bread.
Once all twelve slices are fried, put three on one plate for Elegguá and nine on another plate for Aganyú. Drizzle the fried bread liberally with honey and serve to the orishas immediately. Leave the ebó overnight; the following morning, wrap the contents of the two plates in separate pieces of brown paper. Elegguá’s adimú goes to the crossroads; Aganyú’s goes to the foot of a palm or ceiba tree.
To adapt this recipe for Shangó, fry nine pieces of sweet bread, not twelve. Three go to Elegguá; give six to Shangó.
Epó Biscuits
One final cooked food may be made in this odu to appease these orishas. At the priest’s house, the client should bake twelve biscuits and grease all twelve lightly with epó. Three go to Elegguá, and nine go to Aganyú. This adimú remains with the orishas overnight before it is discarded. The diviner uses his own aché to determine the proper means of disposal.
To adapt this ebó for Shangó, bake nine biscuits. Three go to Elegguá and six to Shangó.
Nine Plantains
When Aganyú speaks directly to the client in Okana, after all the required eboses are finished the client may return to this orisha to make one final adimú and a single, special request. For this ebó, provide the following ingredients: a sheet of brown paper, nine green plantains, epó, and red ribbon.
On the brown paper, the client writes his request, his prayer for evolution. At Aganyú’s shrine, he pays foribale and reads aloud what he wrote. He then smears each plantain with epó. When the last one is covered, the written request is secured in the middle of all the fruit with a piece of red ribbon. The fruit and the message sit with Aganyú for nine days; at the end of this time the plantains are taken to the woods and left at the foot of a tree, preferably a palm or ceiba tree.
To adapt this ebó for Shangó, one must provide six green plantains, not nine. They are left with Shangó for six days before being removed and left at the foot of a tree.
Ebó Elese Shangó y Elegguá (Ebó at the Feet of Shangó and Elegguá)
The four recipes given here are appropriate for Shangó but not always for Aganyú. To my knowledge, traditional Yoruba amalá-ilá made with yam flour (not cornmeal) must never be given to Aganyú. Traditional Cuban amalá (made with cornmeal) and amalá-based recipes are, however, appropriate for Aganyú. The changes, when needed, to the recipes to adapt them for Aganyú are noted below. The final ebó in this section is specific to Shangó and may not be adapted for his father.
Amalá-Ilá
This traditional Yoruba recipe not only is favored as adimú for Shangó in Nigeria but also is a favored dinner dish among Yoruba families. Traditional amalá is made with elubo, a flour made from yams, a food staple in Nigeria. After harvest, the tubers are dried thoroughly; when tough, they are ground and pounded to form a powdery flour. Elubo is difficult to procure unless one is lucky enough to live near a traditional African grocery store. In Cuba and the United States, amalá is usually made with cornmeal. While Shangó loves the cornmeal version of amalá, there are times when he appreciates the trouble one goes to in preparing the more traditional fare.
To prepare traditional amalá-ilá as an adimú for Shangó, one needs six pieces of okra and 6 cups of elubo flour.
Chop and dice the six pieces of okra. Put the diced okra in a small saucepan, adding enough water to cover them plus one extra inch of water. Bring this to a rolling boil; reduce the heat, cover, and simmer for 15 minutes. While the okra simmers, bring 4 cups of water to a rolling boil in a large saucepan. Slowly, add the elubo 1 cup at a time, stirring well until it dissolves in the water. Depending on how thick one wants the amalá, all six cups may not be necessary. Reduce the heat and continue to stir until the elubo is at its desired consistency. Remove from the heat, but continue to stir another minute or two so that it does not stick to the pan or burn. Strain the okra from the water.
There are three ways to serve traditional amaláilá to Shangó. First, the amalá (made with elubo flour) may go in a large bowl and the ilá (boiled okra) in a smaller bowl, and they are served side by side. Second, one may mix the ilá into the amalá and serve in one large bowl. Third, one may use the ilá as a garnish on top of the amalá, not stirring it into the mixture. No matter how it is served to him, Shangó will love this traditional African recipe. Note that this is never appropriate for Aganyú.
The diviner uses his own aché to determine how long this ebó remains with the orishas and the proper means of disposal.
Sweet Amalá
This traditional Cuban recipe substitutes cornmeal for elubo. Because cornmeal lacks the natural sweetness of the yam-based flour, honey is added to the recipe to help it acquire a more palatable taste. To make sweet amalá, one needs two ingredients: 2 pounds of cornmeal and a jar of honey.
In a large saucepan, bring 8 cups of water to a rolling boil. Add the cornmeal, reducing the heat to medium. Stir constantly so the mixture does not burn. Once it begins to thicken, reduce the heat to low, continuing to stir. When enough water has evaporated that only a thick paste remains, remove the pan from the heat. Stir in honey until the dish is sweetened to taste and serve immediately, while it is still warm.
In Okana, a portion of this offering should go to Elegguá first, although it is not necessary to sit him at Shangó’s shrine for this. The larger portion goes to Shangó. The ebó remains with the orishas overnight. The next morning, use obí to determine how they want their ebó discarded. Note that if one prepares this recipe for Aganyú, no changes are made to the recipe.
Sweet Amalá and Bananas
If the osogbo of Okana is severe, sweet amalá may be enhanced to placate the odu. These additional ingredients are needed: ¾ cup of epó, wax paper, and nine peeled bananas.
After making the sweet amalá, let it cool. Then brush nine pieces of wax paper lightly with epó. Divide the sweet amalá into nine equal portions, and roll each flat with a rolling pin that has been greased with epó. Place a banana on each flat piece of amalá. Roll each piece of amalá tightly around the banana and squeeze the ends shut so the banana is totally enclosed. Place three of these banana rolls on a small platter for Elegguá and the remaining six on a serving plate for Shangó. Leave the adimú with them overnight, and the next morning, using obí, determine how they want their ebó discarded.
To adapt this ebó for Aganyú, increase the cornmeal used to make sweet amalá by 1 pound. The extra amalá is necessary because one prepares twelve peeled bananas, not nine. Three are for Elegguá and nine go to Aganyú.
Sweet Amalá and Pumpkin
In Okana, one final ebó may be made to appease Shangó. To complete this adimú, several items are needed: sweet amalá, a pumpkin, a white plate, okra, and two white seven-day candles.
Prepare the sweet amalá first. Give Elegguá a small portion, then take the rest of the items for ebó before Shangó’s shrine. Put the pumpkin on the white plate and cut off its top. Pour the sweet amalá into the pumpkin. Cut the okra into six equal pieces and place them over the amalá. Light the two white candles to Shangó, and pray to him while giving foribale.
The plate with the pumpkin is left over Shangó’s batea (the wooden tureen in which Shangó’s secrets are housed) for six days; at the end of this time, the pumpkin is discarded at the foot of a palm or ceiba tree in the woods. Note that this ebó is never appropriate for Aganyú.
Ebó Elese Elegguá y Egun (Ebó at the Feet of Elegguá and Egun)
Oguidí
Oguidí is a homemade candy adored by egun; it is also favored by Elegguá. To prepare this dish, one needs the following ingredients: one box of cornmeal, a cinnamon stick, 1 cup of brown sugar, vanilla, aluminum foil, honey, and molasses.
Soak the entire box of cornmeal in a bowl of fresh, cool water for three days. This ensures that the cornmeal will begin to ferment. After three days, add the cinnamon stick, brown sugar, and a dash of vanilla to the water and cornmeal. Put the mixture over low heat and cook, stirring continually so that it does not burn, until the water is all but evaporated. Form two tamales of equal size from this cooked mixture, using aluminum foil to enclose them. Bring a large pan of water to a boil, carefully drop in the tamales, and boil for 15 minutes.
When the tamales are cooked, pluck them from the water and remove the aluminum foil. Two platters should be prepared, with one opened tamale on each. Give one platter first to Elegguá and then place the second before egun. While the candy is at its respective shrine, cover it with honey and molasses while praying for sweetness to come back into one’s life. These offerings sit with the spirits for three days. At the end of this time, each should be wrapped in brown paper and taken to a cemetery.
Plátanos Borrachos (“Drunken Plantains”)
Several ingredients are needed to prepare this dish: epó, nine ripe plantains, one cinnamon stick, a few star anise seeds, 1 cup of honey, 1 cup of dry red wine, ½ cup of sugarcane syrup, and aluminum foil.
Preheat the oven to 350 degrees Fahrenheit. While the oven is heating, lightly grease a baking dish with epó. Peel the plantains and place them side by side in the baking dish. Crush the cinnamon stick and star anise seeds and mix them into the honey; pour this mixture over the nine plantains. Then mix together the wine and sugarcane juice and pour this mixture over the nine plantains as well. Cover the baking dish with the aluminum foil, place it in the oven, and let bake for 45 minutes. Then remove the aluminum foil from the dish and let bake another 5 to 10 minutes, or until the juices have thickened (watch carefully so that the plantains do not burn). Remove the dish from the oven and let cool.
Place Elegguá with egun and serve the dish to both of them, together. This ebó should be allowed to remain with them for three days. At the end of this time, the food should be wrapped in brown paper and taken to a cemetery.
The First Composite Odu of Okana, Okana Meji (1-1)
The Proverbs of Okana Meji
The Message of Okana Meji
When a casting of one mouth repeats itself, the odu Okana Meji is open on the mat. Through this pattern of the diloggún, Shangó was born among mortals, later cheating death and ascending to become an orisha. While the act of ascension is marked beyond this family of signs, those forces setting Shangó’s transformation in motion were born here. Shangó’s eternal bond with Obatalá originates here as well; the elder spirit is the younger’s mentor. The letter also speaks of an ebó made by Oyá and Shangó while they still walked on earth. The two wished to be powerful and went to the diviners to mark ebó. Once ebó was made, Shangó spat fire when he spoke angrily, and Oyá’s mouth made sparks as well. Okana’s aché provides raw emotion and creates psychic energy in humans.
This odu alludes to twins and doubles, making Okana Meji (a twin of itself) especially powerful. It symbolizes dual forces at work; furtive, covert, and unseen, they overwhelm. Know that this odu speaks backward, and no matter how eloquently this reading is delivered, the client will hear the opposite of what has been said.
In this odu, the diviner must give homage to both Shangó and Elegguá, saying, “Maferefún Shangó! Maferefún Elegguá!” The propitiation of these two orishas is essential to overcoming the osogbo of Okana Meji, and the diviner must keep this in mind. If an ebó is marked to appease either orisha in this sign, the key to evolution is that both orishas must be given the same ebó at the same time. Whatever is claimed by Elegguá must be given to Shangó as well, and vice versa. The diviner must also pay homage to Oyá, saying “Maferefún Oyá!” Because whatever Elegguá and Shangó will not overcome on the client’s behalf, she can. Okana Meji is dangerous, yet Oyá thrives on danger. She can destroy in an instant what rises to engulf the client. Know, however, that her solutions can be as terrible as the osogbo opened. Finally, the diviner says, “Maferefún Obatalá!” Amid darkness, Obatalá is light; when death threatens, he is salvation. Being the most forgiving of all the orishas, Obatalá’s permeation throughout this odu can be one’s redemption, and when all else fails it is to this orisha the diviner must turn for a solution.
Understand that this letter brings no iré. It only promises a difficult passage from troubles if the advice of the orishas is heeded. The eboses prescribed must be made quickly, and if the osogbo is severe, anything marked must be doubled. Otherwise, tears and torment will come before evolution.
The client should be told that Okana speaks of his mother. She has saved this child’s life many times. If the two are separated now, this chasm must be healed; otherwise the client’s life will be in danger. If the mother is dead, danger is already upon this person. A mother who opens in Okana Meji must be led to make sacrifice on behalf of her children; without ebó, she will watch them die. No matter who sits before the diloggún, a stern warning must be delivered: There will be three sudden deaths before Okana Meji has passed. While the three deaths may not be those of close friends or relatives, the passing of each will touch this person’s life in intimate, strange ways. The word danger sums up this odu, and the one sitting at the mat must take heed.
This letter also brings up the following concerns:
The Prohibitions of Okana Meji
The Eboses of Okana Meji
Okana Meji demands that all its offerings be doubled. The larishe that has come to soothe this sign’s initial osogbo must be doubled if it is to be of any use. For example, if the larishe is a hen given to Oshún, two hens must be given to Oshún. If the larishe is a ñame given to Elegguá, two ñames must be given to Elegguá, and two must go to Shangó as well. (Keep in mind that as a general rule for marking eboses in Okana Meji, what Shangó receives, Elegguá also must receive, and vice versa.) These parameters must be carefully worked out in the diviner’s head and written in the record of the reading or else the client will not evolve.
Quite a few works must be done when this letter falls. Okana Meji is severe, and this person needs all the spiritual help he can get to overcome its vibrations. First, the dead claim ebó in Okana Meji. Someone in this person’s family died without proper burial. This sign marks miscarriages on the client’s mother, possibly even abortions, and each of these children was resigned to death without proper burial or memorial services. A series of three masses must be given to appease the client’s unknown and unnamed dead. Only in this way will egun stand aside and let this person evolve. The diviner should ask, “Ebó elese egun?” to see if the egun will take ebó from the client.
If the client is a mother, she must make sacrifices to save her children from death; the diviner must ask the diloggún which orisha stands up to offer larishe for this. If no larishe can be found, the ebó is a rogación for each child at the feet of his or her guardian orisha.*42
In addition, Okana demands that the client have a rogación.
Know that in this odu, Elegguá is very hungry and he wants to eat. While the following ebó will not lift the osogbo of this sign, it can be used to help bring one’s dreams or desires in life to fruition. Realize that this ebó must be done with a good, clean heart and that only one’s purest goals or aspirations should be brought to the orisha. Elegguá does not like to be tricked, but at times he likes those with a “tricky nature.” He likes to make deals and pacts, and in this sign he will do so if the client truly deserves all that he asks for. For the ebó, the client brings a rooster before Elegguá, and he makes preparations for its sacrifice while the animal sits near the orisha, stirring up his appetite. When all is ready, the sacrificial songs begin, but then the ritual is interrupted, briefly, while the client puts the rooster to the side and begins to have a long, honest talk with his Elegguá. From the heart, he tells the orisha about his life and where he wants it to go. The client must not be motivated by greed; instead, he must pour out his heart and highest aspirations. Using obí (coconut divination), the client then determines if Elegguá agrees to all that has been said. Only a casting of ejife or aláfia meji (both positive symbols) may be taken as an assurance of Elegguá’s agreement. Note that Elegguá may not be fed until some type of deal is struck between the client and the orisha, and the ritual may not end until Elegguá has been fed. A pact between the two must be carefully bargained. This is a dangerous ebó, but if it is done with an honest heart, the client will come away with a clearer understanding of what Elegguá will and will not bring into his life.†43
Having considered all of the above, if the diloggún will not close, the diviner should investigate the following:
If these options have been exhausted and closure is still not allowed, the diviner must turn to the eboses listed under the parent odu, Okana. Something there is necessary to bring evolution and closure for this sign.
The Second Composite Odu of Okana, Okana Ejioko (1-2)
The Proverbs of Okana Ejioko
The Message of Okana Ejioko
When one mouth (Okana) is followed by two (Eji Oko), Okana Ejioko is the composite opened on the mat. This odu goes by several other names: Okanran Ejioko, Kanran Ejioko, Okana Oyekun, Kanran Oyekun, Kana’yeku, and Okanran Oyekun. It is an interesting pattern, one that has much to do with death and the dead, and speaks of another religion that has become strongly absorbed into our own: Palo Mayombe, a sect of Palo, a Congolese spiritual tradition encompassing magic and mysticism. In fact, in one of the patakís for Okana Ejioko, the orishas Shangó and Orúnmila walk on earth among mortals as practicing paleros (Palo priests). If a child of Shangó opens in Okana Ejioko, this person could have issues pending with the Palo Mayombe; he should be taken to a competent palero for a spiritual investigation. Likewise, one who is destined for Ifá could also need to investigate Palo Mayombe. Before the client does anything else in the Lucumí faith, he must settle these issues so that the Congolese spirits who walk with him do not stand in the way of his future evolution with the orishas.
Okana Ejioko is a hot letter full of advice for the client; all of it must be heeded if he hopes to grow in life. In this sign, it is said that those who are younger will always disobey those who are elder. However, if youth aspires to be more than its parents, the wisdom of age must be heeded. The main advice of this pattern revolves around respect for the elders. It must be given, even when undeserved.
This is a time for unconditional generosity. The client should be counseled to give freely of his food and drink, even to his enemies. It is also said that if arrows are thrown, the client or his best friend could be hurt. These “arrows” apply to every aspect of the client’s life, and especially gossip. This letter can also bring up health issues concerning the client’s heart; monitor it carefully, and become concerned if it “misses a beat.”
Be wary that nothing is missed. This letter demands careful attention and alertness to all things. Somewhere in this person’s life is a hole, a vast chasm that is growing and into which many things will be lost. The client should not become lost in large issues; he must pay attention to small issues, as well, for through such small holes much can be lost. Emptiness is the greatest hole here, and one must find something to fill it before it becomes overwhelming. Mental illness, instability, and suicide are all dangers in this odu. Warn the client: “Do not take your own life, and do not wish you were dead, for these are the greatest sins.”
The diviner should also explore the following issues with the client:
The Prohibitions of Okana Ejioko
The Eboses of Okana Ejioko
When Okana Ejioko has opened on the mat, three issues should be explored. The first issue revolves around Shangó. If the letter comes in a weak iré, Shangó is trying to bring blessings; however, the client’s life is not stable enough, nor is his head clear enough, to see that blessings are coming. To solidify this person’s aché with Shangó, especially if the client is a child of Shangó, the diviner should consider a rogación for the client at Shangó’s feet. After this rogación, prepare an adimú for Shangó, giving Elegguá a share of the offering.
Okana Ejioko also flags issues with Orúnmila. Because Orúnmila cannot speak directly through the shells, the diviner may wish to send the client to a babalawo for a session with Ifá.
Finally, the odu says there could be issues pending with the nkisi (forces of nature) of the Palo Mayombe, especially if the client is a child of Shangó or Orúnmila. Unless the italero is also ray-ado (initiated to the priesthood of Palo Mayombe), a competent priest in that religion must be consulted to assess the client. An initiation to Palo may be a part of his spiritual destiny.
Once these issues have been explored, the diviner has his first chance to close the oracle. If it remains open, the following eboses should be considered:
If none of these eboses will close the odu for an initiate, the italero must turn to the eboses of the parent odu, Okana, to find closure for the oracle. Something there is needed for the client’s evolution.†46
The Third Composite Odu of Okana, Okana Ogundá (1-3)
The Proverbs of Okana Ogundá
The Message of Okana Ogundá
Okana Ogundá, also known as Kanran Ogundá, opens when one mouth, Okana, is followed by three mouths, Ogundá. The diviner must begin this session by paying homage to Elegguá and Ogún, saying, “Maferefún Elegguá! Maferefún Ogún!” These two spirits stand as warriors behind the client, offering their support through the trials and tribulations he must face, and they will work hard to remove this sign’s osogbo if they are propitiated.
The diviner also pays homage to Obatalá, saying, “Maferefún Obatalá!” For while Elegguá and Ogún come to fight, Obatalá comes to calm, to soothe the volatile essences unfolding in Okana Ogundá. In this odu Obatalá protects the client, offering his strength to the client’s head so he can make wise, rational decisions amid what amounts to his own karma (for lack of a better word in this religion). The client should have a rogación at Obatalá’s feet, even if Obatalá claims nothing from this session. If Obatalá takes ebó, it cannot be given until after the rogación is complete. And if Obatalá demands eye-bale as ebó, the diviner knows the client is entering a war; his own orí should be fed two white pigeons or doves before Obatalá is fed.
Finally, the diviner must say “Maferefún Shangó!” Shangó is capable of becoming the client’s salvation; he may have the remedy to what ails the client.
Okana and Ogundá are extremely hot signs, and their union demands extreme caution on the diviner’s part. The opening of this odu requires a special ebo for both Okana and Ogundá after the oracle has closed. (See “The Eboses of Okana Ogundá” for details.)
Before entering into the delivery of the reading, the diviner must keep some important points in mind. Okana Ogundá is one of the most dangerous signs in the diloggún. The client’s own “karma” has opened this odu, yet it comes not as a punishment but as a raw cleansing. It portends a perilous yet cleansing journey. Know that Okana Ogundá is incapable of true iré. If the odu is marked with iré, the blessing is offered only because some spiritual force somewhere has taken pity on this person, and to that source the client must travel. His faith must be pure and his heart strong as he accepts this spiritual help. Unfortunately, Okana tells us that the client is weak; his head is weak and his faith is weak. Speed and time are of the essence in this odu. The client must be told to complete his eboses quickly, no matter the cost or effort. Once all is done, he would be wise to return to the diviner for divination to see what new things the orishas have in store. This is the best advice one can give for now.
This pattern forebodes seven warnings: revolution, sickness, tragedy, enemies, arguments, violence, and legal complications. Which of these might apply directly to the client can be determined by the orientation—iré or osogbo—that has come and by the origin of that orientation. Regardless of the orientation, the following point should be kept in mind: The client must guard against bloodshed in his own home, for once blood begins to flow here, the evil that will come cannot be stopped. The evil will enter the client’s home by his own stupidity; it can come through the front door, the back door, or even an open window. For now, when he is home the client should bar himself and his family behind locked doors and closed windows. When he is not home, he should lock the house securely. He should abstain from hoarding weapons, for they could be turned against him. He should not drink, entertain guests, or open the door for unexpected visitors. If the client is a priest or priestess for whom a sacrifice is pending, he or she should not shed blood in the home; all sacrifices should be done in the godparent’s home, for now. Finally, blood could flow even from the nose, mouth, or anus; this marks disease, and the client must go to a physician.
Outlaws and bandits often open in Okana Ogundá, and for them it means that the law is on its way. To save himself, such a client must move. He must destroy anything obtained illegally or remove it from his home, leaving behind no trace of evidence. By swearing before the orishas that he will never break the law again, he might be saved. He should tell no one his business or his plans, and he must separate from all those who break the law to make a living.
In Okana Ogundá, even a law-abiding citizen should avoid all possible contact with the law. He should not speed or be a witness to accidents or crimes. He should not drink when away from home or use illegal intoxicants. He should not sign contracts at this time, for they will contain traps. Most important, the client must stay away from officers of the law; if he sees a police officer, he should move and look the other way.
In addition to these considerations, when Okana Ogundá opens on the mat, the following items should be explored with the client:
The Prohibitions of Okana Ogundá
The Eboses of Okana Ogundá
The first two eboses that must be prescribed are the closing eboses for both the parent odu, Okana, and the omo odu, Ogunda: the cleansing of the diviner and the client to Elegguá and Ogún and the cleansing of all others present at the reading to Elegguá. These eboses are mandatory regardless of whether the composite odu opened in iré or in osogbo, and they must be made as soon as the oracle has closed. (See for a description of these cleansings.)
The next considerations for eboses in Okana Ogundá center on egun. Egun have much to say in this odu. The diviner must prescribe three spiritual masses for the client, and the prescriptions of the espiritistas (spiritual mediums) must be followed exactly.*47
Elegguá and Ogún demand attention here; if the client does not have his warriors, he must get them. If the client has the warriors, the diviner might consider investigating whether Elegguá and Ogún together will take ebó, asking, “Ebó elese Elegguá y Ogún?” In this odu, note that if either Elegguá or Ogún has claimed to have larishe (the solution to the client’s osogbo), what is done for one must be done for the other or else the sacrifice cannot bring evolution.
Finally, in Okana Ogundá the head can become one’s salvation, but only if it is not weak and confused. The diviner must offer the client a rogación at the feet of Obatalá to bring strength and coolness to his orí.
Once the diviner has delivered his reading in full and the client understands all that has been said, he should ask, “Larishe Shangó?” If the answer is yes, Shangó has become the client’s salvation; he has the solution to the osogbos opened at the mat. The diviner should mark an ebó to him.
If the odu will not close at this point, the diviner should consider asking the egun if they require any further eboses, saying, “Ebó elese egun?” If the answer is yes, the diviner uses the shells to mark an appropriate offering.
If none of these prescriptions will bring closure for an aleyo or aborisha, the diviner should turn to the list of eboses given for the parent odu, Okana. If the client is an initiate, the diviner should continue with the line of questioning given here.
If no orishas or egun will take ebó, or if the letter still refuses closure, the next option is the sacrifice of a four-legged animal. The proper sequence for questioning if this ebó is marked is Elegguá, Ogún, Ochosi, Babaluaiye, Orisha Oko, Obatalá, Aganyú, Shangó, and egun.
If a four-legged offering is marked, the diviner must also determine if itá is required after the ebó is completed, asking, “Itá elese [marked orisha’s name]?” (If a four-legged animal is to be given to egun, itá is not an option.) If both the sacrifice of a four-legged animal and an itá are marked for an orisha the client lacks, he must also receive that spirit.
If a four-legged animal is not required, the client could need to receive Ochosi, Orisha Oko, Babaluaiye, or Aganyú. To see if the client needs any of these orishas, the diviner should question each in turn, asking, “Koshé [orisha’s name]?”
If neither the four-legged offering nor the reception of Ochosi, Orisha Oko, Babaluaiye, or Aganyú is accepted, the next possibility in this odu is the reception of the knife. (This ceremony, known as pinaldo, gives a priest or priestess the right to sacrifice four-legged animals.)
If after these eboses are investigated the odu still will not close, the diviner must turn to the eboses of the parent odu, Okana.
Once the odu gives closure, the closing eboses for Okana and Ogundá must be made. Two pieces of beef must be oiled with epó and wrapped separately in brown paper. All people present at the reading must gather before the diviner’s warriors while he prays to both Elegguá and Ogún to lift the osogbos brought by this sign. Once the prayers are finished, the diviner cleanses himself with the meat, using one piece for Elegguá and the other for Ogún. He then cleanses the client in the same manner. Once this is done, the priests and priestesses who are present, in the order of their elder status (beginning with the eldest and continuing down to the youngest), cleanse themselves with the meat that belongs to Elegguá. They are followed by the aborishas and then the aleyos. (Only the diviner and the client cleanse themselves to Ogún; the rest of those present at the reading cleanse only to Elegguá.) Once everyone in the house has finished this ebó, the room is opened and all should leave. The next morning, the diviner must take these eboses to nature: Elegguá’s goes to a crossroads, and Ogún’s goes to a railroad track. Note that all who were present for the reading must have a session with the diloggún as soon as possible.†48
The Fourth Composite Odu of Okana, Okana Irosun (1-4)
The Proverbs of Okana Irosun
The Message of Okana Irosun
This odu opens when a casting of one mouth, Okana, is followed by a casting of four mouths, Irosun. It is also known as Okana Irosun, Okana Iroso, Kanran Irosun, and Kanran Iroso. When it falls, the diviner faces a person who must make ocha; it is part of his destiny. The diviner should begin the reading by stating this and, if the client is an aleyo, advising him to receive the elekes and warriors as soon as possible so he has a foundation in ocha.
Fate is fickle in this sign, and the client must learn patience and perseverance if he is to overcome adversity. Know that in this odu, Impatience once went for divination because he was not happy with his life. The diviners told him to be careful and avoid haste, for those who try to change their own destiny can make matters worse. In a similar vein, if this client curses his own lot in life, he will find that things get worse and not better.
Spiritual heat is wrought by this letter. Okana Iroso signals that someone has placed a curse on the client, and it must be fought with spiritual cleansings. This sign also portends revolution within the body; it may soon turn against the client through sickness. He must take care of his health and see a physician if any symptoms of sickness arise, especially in the eyes. Abdominal pains warn that a trip to the physician is necessary. Emphasize that the client should watch for bleeding of the mouth, nose, and anus; these should be given prompt medical attention. Also, he should go nowhere that would bring embarrassment if the truth were known. Since the law figures prominently in this odu, he should do nothing illegal, no matter how minor.
In addition, the following considerations should be kept in mind:
The Prohibitions of Okana Irosun
The Eboses of Okana Irosun
In Okana Irosun, there are serious spiritual issues that must be explored; however, the manner in which they are considered will depend on the client’s status in the religion. If the client is an aborisha whose head has not been marked (he does not know who his crowning orisha is), issues among Shangó, the client’s orí, and the godparent’s crowning orisha are pending. To settle these issues, a rogación must be given at Obatalá’s shrine to strengthen the orí. Then an adimú must be presented to Shangó and the godparent’s crowning orisha. If the oracle will not close, Shangó and the godparent’s crowning orisha might each want a specific ebó in place of a simple adimú. To determine if this is the case, the diviner should ask, “Ebó elese [orisha’s name]?” When these adimús or eboses are lifted from the orishas’ shrines, they must be replaced immediately with coconuts: two for Shangó, two for orí, and two for the crown. The coconuts should remain until all the client’s issues are settled, with new coconuts being given as replacements when the existing coconuts go bad.
If this client is an initiate or an aborisha whose head has been marked, these eboses are similar, except that the rogación given to Obatalá is done before the sopera of the client’s crowning orisha instead.
The final issue that demands exploration is the client’s relationship with egun. In Okana Irosun, ebó must be made first to the client’s Elegguá and then to his egun. These eboses should sit with egun and Elegguá for three days, and each night a mass should be given for the client’s ancestors. The client must do all that the espiritistas tell him to do. When the three days and three masses are completed and the eboses given to Elegguá and egun are lifted, another adimú should be left with egun.
Once all these things have been prescribed, the diviner has his first chance to close the odu. If it will not close, he should consider the following things:
If the odu still will not close out, the diviner needs to have an honest talk with the client about his commitment to the religion. If the client is an aleyo, the diviner should place a mazo (a heavily beaded necklace draped over an orisha’s shrine) over him and lead him to salute his guardian orisha. He or she is now in bondage to ocha. If the client is an initiate, he is being led to assess his life as a priest of the faith. After exploring this issue with the client, the diviner should again ask the oracle for closure. If it refuses, he must investigate the options for ebó under the parent odu, Okana.
The Fifth Composite Odu of Okana, Okana Oché (1-5)
The Proverbs of Okana Oché
The Message of Okana Oché
When one mouth is followed by five, Okana Oché, also known as Okanran Oché and Kanran Oché, has opened on the mat. The diviner says, “Maferefún Elegguá! Maferefún Obatalá! Maferefún Oshún!” These three orishas dominate this sign, each with its own aché. As always, Elegguá is fate and destiny; it is by his goodwill that the client can move from osogbo into iré. No matter which orisha takes ebó in this odu, Elegguá must be also receive his share. Obatalá lends his cool, calming nature to the person who has come in this pattern of extremes. This person’s head could easily become heated, overwhelmed by the spiritual currents dredged forth from this sign. It will take all this orisha’s strength to cool it. Finally, Oshún is firm here as well; Oché is her pattern, and she rules all things that are brought when it appears. Depending on the orientation of this odu, the aché of these three orishas might be needed to help clear the client’s paths.
Okana Oché emphasizes that the client’s emotions can lead his head astray. Above all else, he must suppress this tendency, because in this sign being swept away by extremes is a danger. Love and hate, happiness and unhappiness, anger and contentment—all must be tempered. No single emotion is as extreme in this odu as jealousy. Okana Oché signals that the client is jealous of acquaintances, friends, family, and lovers, and his jealousy is slowly deteriorating these relationships. Arguments with loved ones are also a danger through this odu; the client should be encouraged to be gentle with those whom he loves. He needs to practice honest communication to keep osogbo at bay. Envy is hot in this letter; know that the client is envious of all whose fortunes are greater than his own. His envy has brought secret enemies, because he aspires to be more than they (and for all the wrong reasons). Caution is advised in Okana Oché; a friend of whom the client is envious is planning the client’s demise.
The client’s body is sickened through witchcraft or poison. Before this odu has passed, blood might run from the nose, mouth, anus, eyes, vagina or penis, or ears. Illness could develop in the feet, legs, or abdomen. Impotence could afflict men, and frigidity might develop in women. Infections of the reproductive tract could render a client of either sex infertile. If problems in any of these areas arise, the client must go immediately to a physician for a complete checkup. The diviner should then be consulted again for an ebó to heal the disorder.
Okana Oché also marks mental and nervous disorders in one or more members of this person’s family. Once a sufferer is identified (the illness will become obvious in time), he or she should be brought back to the diviner for ebó. This letter provides solutions to heal mental afflictions.
Currently, this person’s roads are broken; the paths laid toward attainment are cut short or blocked. This letter cautions the client that no matter what happens, he must persevere over aggression and obstacles. Even in osogbo, problems are not as insurmountable as they seem; while the ideal end result might not be achieved, one can emerge from Okana Oché victorious. The client’s salvation is simple: ebó.
The Prohibitions of Okana Oché
The Eboses of Okana Oché
When Okana Oché opens on the mat, it flags several eboses that the client should perform regardless of the odu’s orientation. First, odu tells us that something is not right in this person’s environment. He must thoroughly clean his home, including the closets, drawers, and cabinets and beneath furniture. Any areas that are dark, closed, or infrequently opened must be aired out and examined thoroughly; there could be sickness or witchcraft brewing in these places. To move negative energy out of the house, the client should open all windows and doors while cleaning. Begin at the point farthest away from the front door and work toward it. Once the home is physically clean, it must be spiritually cleansed with candles, holy water, floor washes, and incense. If the osogbo of Okana Oché is severe, a cleansing with two white doves should be performed, and these should be set free at the front door, allowed to take the remaining osogbo away to heaven and Olófin.
Second, once this cleansing is complete, the client must host a spiritual mass for egun in his home. In this sign, they do not feel properly seated or welcomed into the client’s life; a mass will settle them appropriately. If the odu refuses closure after these two eboses, egun might need additional offerings. The diviner should question, “Ebó elese egun?” If the anwer is yes, one must use the diloggún to mark the appropriate ebó.
Two eboses are required in the event that the client has or develops two specific conditions. First, if either the client or a member of his family develops abdominal pains over the next six months, a rogación must be performed over the stomach in front of Oshún. It is performed exactly as one would cleanse the head, except that the affected person lies on a mat before the orisha’s shrine and the cleansing is limited to the abdominal region. If abdominal troubles are affecting conception or unborn children, additional eboses (such as a sacrifice to Oshún and the abdomen) might be required when the rogación is performed. Second, if either the client or a member of his family develops neurological, psychological, or emotional problems, a rogación should be given to the affected person’s head in front of Oshún’s shrine. She will clear those things heating the orí, giving the sufferer a safe space in which to heal.*49
Elegguá could be standing up together with Obatalá or Oshún for ebó in this odu. To determine if this is the case, the diviner asks, “Ebó elese Elegguá y Obatalá?” and “Ebó elese Elegguá y Oshún?” If the answer to either question is yes, the diviner marks the required ebó with the diloggún.
If none of these prescriptions is enough to close the sign, consider the following:
If the odu still will not close, the diviner must turn to the eboses of the parent odu, Okana, to find something that will fulfill the odu, bringing evolution.
The Sixth Composite Odu of Okana, Okana Obara (1-6)
The Proverbs of Okana Obara
The Message of Okana Obara
Okana Obara is opened when an initial casting of Okana, one mouth, is followed by Obara, six mouths. The letter is also known as Okanran Obara and Kanran Obara. Among the many stories associated with this odu is one about the goat. He wanted to be popular and spent his time doing favors for others. The good he did was never returned, and the goat lost his own head. In this letter’s lore, even Shangó gave away too much of himself, and as was the case for the goat, it cost him his head.
When this odu opens on the mat, the diviner must pay homage to Shangó by saying, “Maferefún Shangó! Kawo kabiosile!” Shangó’s aché is essential to the client’s evolution; however, his help will come neither easily nor cheaply. The diviner also says, “Maferefún Orisha Oko!” Okana Obara makes the earth hot and ready to swallow up the client; Orisha Oko controls the fecundity of the earth and so can offer assistance to the client. Finally, the diviner should say, “Maferefún Elegguá! Maferefún Ogún! Maferefún Orúnmila!” All three of these spirits stand up in this letter. Although he does not speak directly in the diloggún, Orúnmila could be pointing this person toward Ifá. This issue should be explored with a babalawo.
Know that this sign brings no iré. It signals that death is searching for a victim, and all who are close to the client are in danger. While odu marks the client as the source of this pattern, such is its strength that it enfolds all about him. At this moment, none is closer to this person than those sitting at the mat. Death now knows them all and will stalk them one by one. Those in the diviner’s home are also in danger, but they will not suffer the more volatile essences of this odu. Know that everyone concerned will be plagued with bad luck, setbacks, and suspicious circumstances. All must avoid darkness (physical and spiritual), underhanded behavior, moral and legal transgressions, and accidents (brought by one’s own hands or the hands of others). All forms of violence, even arguments, should be avoided. Okana Obara is a sign demanding secrecy, but not the kind required by covert operations or unethical actions. Remember that punishments are severe in Okana’s family, with this odu bringing death as the ultimate equalizer.
Okana Obara alludes to the fact that the client’s physical head has been separated from his spiritual head; there is a vast gulf, a dark chasm, between these two parts of himself. Without his spiritual head watching over its earthly counterpart, the client is left to guide himself through the trials and tribulations around him. If the physical head gets too hot, there will be nothing to keep him safe and out of harm’s way. Without focus, he will lose his life.
This is also a letter of cyclic events. It flags multiple rhythms playing through the client’s life. Many liken these events to the playing of a drum. “Only when the hand goes down does the drum sound; when the hand goes up, the drum is silent.” The first half of this proverb alludes to those drastic circumstances calling this person to attention, those moments in which anger, fear, surprise, and even manic happiness can strike him. The second half of the proverb tells us that after each major event in this person’s life, there can be a period of rest, silence, and recovery. But just as the beat of the drum depends on the drummer’s own whim and sense of rhythm, so is the client at the mercy of his own fate for these periods of events and nonevents in his life.
The following considerations should also be explored with the client for whom Okana Obara has fallen:
The Prohibitions of Okana Obara
The Eboses of Okana Obara
The diviner must prescribe a rogación for all those present at the reading, to take place immediately after delivery of the reading and closure of the oracle and before Elegguá’s traditional Okana ebó (the red meat smeared with epó) is given to him. The diviner cleanses the head of the client first and then the heads of the initiates, in the order of eldest to youngest. Once this series of rogaciónes is complete, the eldest priest present cleanses the head of the italero. Until the rogaciónes are done, the room is sealed; initiates may neither enter nor leave the home. If any refuse the rogación, leaving before this ebó is finished, they take the entire osogbo of Okana with them, cleansing the diviner’s home with their own bodies. They become the ones stalked by Ikú; however, to ensure that the osogbo does not try to return, the diviner should still complete the series of cleansings.
The client who has brought Okana Obara to the mat also has a series of eboses to fulfill. Obatalá brings forgiveness and salvation in this odu; the client must have a rogación at Obatalá’s feet within a few days.*50 Upon its completion, the client should resolve to change his behaviors, wearing white for sixteen days as a symbol of his commitment.
As soon as possible, the client also needs to make ebó to Shangó through one of his priestesses (not a priest). To see if Shangó will mark a specific offering, the italero must ask, “Ebó elese Shangó?” If the answer is yes, the diviner should use the shells to mark the appropriate offering. If the answer is no, the priestess whom the client seeks out must dictate the ebó. If the client is an initiate, he should also give his own Shangó a white ceramic horse as soon as possible.
If the client is an initiate, he is marked to receive Orisha Oko. The reception of this orisha is not optional; it is mandatory in this sign.
Finally, if this person has young children, they are in danger from this odu. Each should be given a rogación before Obatalá immediately.†51 Know that each child is now marked for ocha, and to evolve, each must make ocha as soon as possible. Frequent offerings should be made to the godparent’s Obatalá as well to ensure the spirit’s goodwill.
Having explained all these prescriptions, the diviner now has his first chance to close the odu. If this letter refuses closure, Shangó or Obatalá could be standing up for more specific eboses. The diviner should ask of each, “Ebó elese [orisha’s name]?” If the answer to either is yes, he should mark the ebó they require.
If the oracle still will not close and the client is an aleyo, the diviner should turn to the eboses of the parent odu, Okana. Something there is needed for this person’s evolution.
If the client is an initiate who already has received Orisha Oko and, thus, was not marked to receive this orisha now, Orisha Oko might require ebó, and the diviner must ask, “Ebó elese Orisha Oko?” If the answer is yes, the diviner must mark the appropriate ebó.
If the odu continues to remain open, the reception of one or more orishas who speak in Okana (see the list) might be necessary. Naming the orishas one by one, the diviner should ask, “Koshe [orisha’s name]?” Once a spirit’s reception is marked, the odu should again be asked for closure.
If these eboses are not enough to close the odu, the diviner should turn to the eboses of the parent odu, Okana, to find a way of bringing closure to the oracle.
The Seventh Composite Odu of Okana, Okana Odí (1-7)
The Proverbs of Okana Odí
The Message of Okana Odí
While most patterns of Okana can be dangerous and volatile, Okana Odí is one of the few carrying hidden iré. To find the blessings, the client must remain cool and calm; he must listen to all that the diviner has to say and he must make ebó in a timely manner. This odu marks the birth of a true diloggún diviner. Divination is a skill this person will and should acquire. Yet this is also the letter in which a hole is dug; when it opens in osogbo, the diviner knows that he sits before a client who faces severe dangers. How did this person come by this osogbo? Okana Odí says that this person reaches for impossible things. While reaching in itself is not bad (the diviner would not want to discourage him from dreaming), the client reaches for so many things beyond his grasp that he misses those things within his grasp. To save him from exhaustion, the orishas have closed many of the roads in his life; once ebó is made, they will slowly open them again. The diviner must advise the client, however, that he must slow down his pace; life is meant to be savored, not devoured. The diviner should tell him that large goals, while overwhelming in the beginning, are more easily obtained when broken into smaller ones. If he heeds these words, his life will become cooler and sweeter.
The following points should also be explored with the client:
The Prohibitions of Okana Odí
The Eboses of Okana Odí
Okana Odí is complex, and when trying to close the oracle or mark ebó the diviner will need to keep several options in mind. The first considerations depend on the client’s mother. If she is still alive, odu demands that she sit before Yemayá for a rogación. To this rogación the priest should add four live snails. If the mother is not in the religion, or if she will not consent to this rogación, the client must have the rogación in her name. If the client’s mother is deceased, the following eboses should be done as soon as possible to bring rest to her soul and evolution for the client:
If this series of prescriptions is not enough to close Okana Odí, there could be further issues with Yemayá. To see if she requires anything else, the diviner should ask, “Ebó elese Yemayá?” If possible, whatever Yemayá marks as ebó should be given at the ocean or the largest body of water possible.
Note that once all these eboses are done, the client must never again neglect his mother in life or in death; she risked her own life to give him birth and, if for no other reason, must be loved for this.
If the oracle still will not close, the diviner should turn to the eboses for the parent odu, Okana. Something there is necessary to bring evolution to this person.
The Eighth Composite Odu of Okana, Okana Ogbe (1-8)
The Proverbs of Okana Ogbe
The Message of Okana Ogbe
When a casting of one mouth, Okana, is followed by a casting of eight mouths, Eji Ogbe, the odu Okana Ogbe is open. This letter is also known by the names Okana Unle and Okana l’Ogbe. Opening thus, the diviner begins the reading with a proverb: It is not wise to ask that which is already known. What does the client already know? He knows there is a silent war going on. He knows he is in danger of robbery. He knows he might have to steal something before too much time has passed. The diviner must insist that this person keep all the doors to his home closed and locked and all other entrances, including windows, secure, even when he is at home. The client must be warned not to steal, for theft will only aggravate his situation. He must think through all actions before undertaking them. He must be cautious against accidents, and to avoid a fatal accident he must travel as little as possible. The diviner must tell the client that the orishas are trying to help him as much as they can, but they need attention (ebó) in order to work as well as they should.
If Okana Ogbe has opened in iré, the letter points out the possibilities of longevity, a good life, and all the wonderful things that Olófin has to offer—if the client follows the advice of the orishas. Even in iré, however, these blessings can be transient, and every bit of good will be followed by something bad.
If Okana Ogbe comes in osogbo, the diviner must tell the client that paralysis in either his body or his environment is a danger. He may find himself without work, basic necessities, or even a home if he is not careful. An ebó will help raise up this person so that this osogbo is not suffered.
The following issues should also be explored with the client:
The Prohibitions of Okana Ogbe
The Eboses of Okana Ogbe
As soon as possible, the person opening in Okana Ogbe must have a rogación at the feet of Obatalá and then offer some type of adimú to the orisha. For the next eight days the client must dress in white to seal in the iré that Obatalá can bring. This mandatory ebó may need to be personalized, and the diviner should ask several questions to see if any adaptations are necessary. To see if the head needs to be fed, the priest must ask, “Eborí?” If the answer is yes, in addition to the materials for the rogación the client needs to bring two white pigeons or white doves for his head. If eborí is prescribed by the odu, after the eight days in white have passed the client must return for one final rogación at Obatalá’s feet. Also, Obatalá might wish to have a specific ebó, not just an adimú chosen by the client. To see if he would prefer something specific, the diviner should ask, “Ebó elese Obatalá?” If the answer is yes, this ebó should be marked by the diviner and presented with the final rogación after the eight days in white.
Obatalá and Elegguá might stand up together for ebó in this odu. The diviner must ask, “Ebó elese Obatalá y Elegguá?” If the answer is yes, the appropriate ebó is a rooster for Elegguá and two white pigeons or a white rooster for Obatalá. Complete this ebó on the same day as the initial rogación; present the sacrifice before giving the rogación. The orishas should be fed side by side, but no part of the pigeons, if they are used, should touch the image of Elegguá.
Having made these prescriptions, the diviner may now try to close the odu. If the sign refuses closure and the client is an initiate, the diviner turns to the eboses of the parent odu, Okana, to find a way to bring closure to the oracle.
If the client is an aleyo and odu refuses closure, there is one final avenue of exploration. The diviner must thoroughly consider which orisha is standing up to protect the client in this odu. If the sign offered larishe, the diviner considers the spirit to whom larishe is mandated. In Okana Ogbee, it is not unusual for that spirit to be Obatalá. If the client has not yet had a bajado, Obatalá could be his guardian orisha. The diviner must prescribe eboses to the guardian orisha so that this person can find evolution. Also, if this client has a daughter, she could be a child of Oshún, and this should be explored by the diviner.
If these considerations are not enough to close the oracle, the diviner may now turn to the eboses of the parent odu, Okana.
The Ninth Composite Odu of Okana, Okana Osá (1-9)
The Proverbs of Okana Osá
The Message of Okana Osá
When a casting of one mouth (Okana) is followed by a casting of nine mouths (Osá), the sign Okana Osá has fallen on the mat. In this odu the diviner must say, “Maferefún Elegguá! Maferefún Oyá! Maferefún Aganyú!” for all three spirits are strong here. The diviner should point out to the client that this sign brings up special issues with Oyá and Aganyú; the two orishas stand close, and they love the client dearly. They are now his guardians, his protectors, and his teachers. If the client is an aleyo whose head has not been marked, one of these two might claim it. Oyá will bring issues with egun to the mat; she also brings issues with the market and the breath. Aganyú comes as the volcano and marks explosions in this client’s life. Both orishas must be saluted and propitiated, and eboses must be marked to thank them for their assistance.
Shangó is also firm in this odu, and the diviner must say, “Maferefún Shangó! Kawo kabiosile!” This letter tells of a time when Shangó, Ogún, and Ochosi hunted game for Obatalá during a period of drought and famine. All three killed game; all three ate their kills without sharing. Yet when they came back before Obatalá with empty hands, only Shangó owned up to his failure. For this, his admission of guilt, Shangó received his crown, while Ogún and Ochosi were denied to wear the same.
A variety of issues must be explored with the client who opens in Okana Osá. First, the diviner must tell him that a great treason could come to his life involving two other people. The easiest way to avoid this tragedy is for him to refuse to be a third party in anything; however, he will find that this is all but impossible. If he does become involved in some type of threesome that brings tragedy or despair, he must own up to his actions. If he admits his guilt, he will emerge unscathed and crowned, like Shangó.
This odu signals quick changes in luck and life; it is the explosion going off daily in the home. Its nature is transience, yet the client at the mat must stand firm against it. Enemies will come and go while this letter is in effect, and the client must guard himself so that he does not fall victim to their evil.
Know that Okana Osá marks a client who will become a great diviner. This person will learn to read the shells, to prescribe eboses, and to placate osogbos. This knowledge will not come easily; perhaps the greatest gift this letter can bring is the gift of empathy, for when the time comes for this person to cast his first hand, he will have experienced many of life’s tragedies and he will know what it is like to come before the orishas when all else has been abandoned. He will receive wisdom not only from the elders but also at the hands of the orishas themselves. Despair and loss can be life’s best teachers.
The following points should also be explored with the client:
The Prohibitions of Okana Osá
The Eboses of Okana Osá
Okana Osá focuses on five spiritual forces: egun, Oyá, Aganyú, Shangó, and Obatalá. The most important issues center on the egun. No matter the orientation of this sign, they demand ebó. The client must host a series of spiritual masses in his home to bring the ancestors peace, evolution, and refreshment. If the client does not have a bóveda, he must. If he does not have an opá ikú, he must. An unadorned shrine is as useless as no shrine at all; daily, the client should provide fresh water, candles, cigars, flowers, and prayers for those that brought him to birth. Before ending this session, the diviner must allow egun to personalize the sign with their own sacrifice, asking, “Ebó elese egun?” If the answer is yes, he must mark the ebó they require. Once the dead are fulfilled, the client will begin to evolve.
Okana Osá is volatile, affecting the head. As soon as possible the client must have a rogación at Obatalá’s feet. The rogación must involve nine elements to strengthen the head sufficiently. As soon as this rogación is complete, the client should give an adimú of nine cool fruits on a white platter to Oyá and then to Aganyú, setting each platter over each orisha’s sopera.
If Okana Osá opens in an osogbo and will not close, Obatalá, Oyá, or Aganyú could be demanding additional offerings. To investigate this option, the diviner must ask of each, “Ebó elese [orisha’s name]?”
The continued refusal of the oracle to close demands that the diviner dig deeper into the odu to find something to bring closure. If the client is an initiate, he could have additional issues with Oyá or Aganyú. If he has not received either spirit, the reception of one or both could be essential to his evolution. The diviner must ask “Koshé Oyá?” and then “Koshé Aganyú?” to see if either is necessary.
Having exhausted all these options, if the letter still does not offer closure, the diviner must then turn to the eboses of the parent odu, Okana. Something there is needed for the client’s evolution.
The Tenth Composite Odu of Okana, Okana Ofún (1-10)
The Proverbs of Okana Ofún
The Message of Okana Ofún
Okana Ofún, also known as Okana’fún, Kanran Ofún, and Okanran Ofún, opens when a casting of one mouth, Okana, is followed by a casting of ten mouths, Ofún. It is a dangerous pattern, filled with warnings for the client. He must obey the following prescriptions for twenty-eight days:
Additionally, the following items should be explored with this person:
The diviner must tell the client that Okana Ofún brings danger and difficulty, and the orishas are loath to help because they have been disregarded in the past. The client must not ignore them now.
The Prohibitions of Okana Ofún
The Eboses of Okana Ofún
Okana Ofún is a sign of poor housekeeping and hygiene. When this odu opens in an osogbo, the diviner must prescribe a thorough housecleaning in honor of the orishas. Beginning with the back of the house and working toward the front door, the client should scrub one room at a time, not forgetting to clean and sanitize closets, linens, clothes, drawers, rugs, corners, trash cans. He should wash and paint walls, shampoo carpets, and throw out anything that is broken, ripped, torn, or in bad repair. Once the physical cleansing is complete, the client should perform a spiritual cleansing of his home using elements such as candles, incense, holy water, two coconuts, and two white doves or white pigeons. After the physical and spiritual cleansings are complete, the client must never let his home fall into disarray again. To do so is to attract the negative forces that this cleansing removed.
Having made this prescription, the diviner may attempt to close the odu. If the oracle refuses closure, the following considerations should be investigated:
Once this list is exhausted, if the odu will not close, the diviner must turn to the eboses of the parent odu, Okana, to find ebó that will bring closure to the oracle.
The Eleventh Composite Odu of Okana, Okana Owani (1-11)
The Proverb of Okana Owani
The Message of Okana Owani
When the initial casting of one mouth, Okana, precedes a second casting of eleven mouths, Owani, the odu Okana Owani is open on the mat. In this odu the diviner says, “Maferefún Elegguá! Maferefún Ogún! Maferefún Babaluaiye!” for all three are strong in this odu, and the aché of each might be needed to overcome osogbo.
In this sign, even the most casual client has unresolved issues with the warriors, and if he has not received them, he must. Also, the issues pending with Babaluaiye are so strong that the diviner will need to explore the client’s relationship with him. In Okana Owani, it is unusual for a reading to close out unless extensive spiritual work with these orishas is prescribed; the diviner must keep this in mind as well.
Before going into the meat of this session, the diviner must ask the client if he has a large rock in his yard or perhaps one he found and brought home. If the answer is yes, two issues must be considered. First, someone may have died where the rock was found; this stone could be a powerful spirit capable of working good (in iré) or ill (in osogbo) for the client. Second, the stone might be the foundation for an Elegguá. The client must bring the stone to the italero to determine this information.
The diviner must also realize that he faces one who thinks poorly of this religion and of the orishas. These negative thoughts may even have found their way into his words. The diviner must advise this client that he must never think or speak ill of this religion again, nor may he blaspheme against the orishas or God. To do so will incur the wrath of those spirits from whom he seeks help. Even though the orishas are slow to anger, once angered they are difficult to appease. The client is a wanderer: He roams from faith to faith looking for help and commits himself to a religion only as long as help is forthcoming. When life becomes hard, he begins to wander again. His spiritual life is a mess; his head is overwhelmed and his soul is laden with burden. In Okana Owani, if the client can truly put his heart into the religion and his faith in the orishas, he will evolve. His evolution will be slow, but it will come.
When this letter comes in osogbo, it is very specific as to the danger the client is facing. For the next eleven days, the client should avoid arguments with other people; he should live a monastic life, venturing out of the house only for necessities such as work and shopping. He must speak no evil during this time. Not following this prohibition is an invitation to all types of accidents, violence, and even altercations with the law. The client must not raise his hands in anger toward anyone in his family, for in a blind rage someone could be hurt or killed, and the person with whom one fights will never forgive. A shove or a push could result in death—one way that Okana Owani might bring the client to the hands of justice. The client must make an ebó to Elegguá or Ochosi immediately and follow these prohibitions.
The house in which the client lives is cold, damp, and dark. Already this person thinks about moving; now he must move. The home’s atmosphere is not fit for dwelling. If the client is a man, his lover cares for him very much, yet is often unacknowledged. If the client is a woman, she loves her partner with all her heart, yet feels slighted most of the time. Communication is needed between the two, and arguments must be avoided if the relationship is to be saved.
The following points should also be explored with the client:
The Prohibitions of Okana Owani
The Eboses of Okana Owani
Depending on the client’s situation, there are a few options for ebó to consider. First, if the client is sick or if the sign opened in ano or ikú, offer Babaluaiye a sacrifice. If this person has not received Babaluaiye, the diviner must ask the following questions, in this order:
No matter how the diloggún answers these questions, its prescriptions must be fulfilled in the order in which they were marked. If both the eleke and ebó were prescribed, they must be fulfilled on the same day. The rogación and eleke are given first, and then the client presents his ebó. The reception of Babaluaiye, being an expensive ceremony, may wait for some time until the client has the derecho; however, if a great deal of time must pass between the opening of odu and the reception of the orisha, the client must give frequent adimú to Babaluaiye so that he knows the client is serious about fulfilling ebó.
The next set of concerns center on Elegguá and Ochosi. These two orishas stand up in odu to direct the client toward his destiny; at this time, their main concern is bringing him out of osogbo. To see if they require anything as ebó, the diviner should ask, “Ebó elese Elegguá y Ochosi?” If the answer is yes, he must mark the required ebó with the shells. Since these two spirits take responsibility for guiding the client in this odu, their ebó should be fulfilled immediately.
The final option for ebó in this sign comes with egun. To see if they require anything, the priest should ask, “Ebó elese egun?” If the answer is yes, the diviner should mark the appropriate offering with the diloggún. If egun will not mark a specific ebó, in Okana Owani the proper offering for them is a series of spiritual masses. These must be performed weekly in the client’s home and continued until the egun stand up in a mass to say that they have had enough.
If the client is an aleyo and the odu will not not close, the diviner must now turn to the eboses of the parent odu, Okana, to search for something that will bring closure. If the client is a priest or priestess, the diviner has one final option for ebó: the reception of Ochosi. To see if this is needed, he asks, “Koshé Ochosi?” If the answer is no, or if the the marking of Ochosi’s reception is still not enough to close the odu, the diviner must then turn to the eboses of the parent odu, Okana.
The Twelfth Odu of Okana, Okana Ejila (1-12)
The Proverbs of Okana Ejila
The Message of Okana Ejila
When one mouth on the mat is followed by twelve, the odu Okana Ejila (also known as Okana Oturupon) is open. Both Shangó and Aganyú speak strongly in this sign; they advise the client to listen well because what they say will be said only once. This sign speaks of tragedy, revolution, entanglement, evil, and bad luck. When it falls on the mat, we say that one should not try to put out a fire with a mouthful of water, and until now this is what the client has been doing in his life. He must be encouraged to know his limits and work accordingly, to know what is possible and stay within his resources. Many pressures will come to bear on this person, which will put him at his breaking point. He should not be afraid to ask for help and advice, especially from the orishas and the elders of this religion, for with their guidance most things can be overcome. But the client must be careful, for in this pattern temporary instability and insanity are foretold.
The client should watch where he walks in the street, for Shangó and Aganyú will put something there that will be this person’s salvation. When it is found, he must guard it well.
If this letter falls in iré, from this moment on the client will prosper and evolve in life as long as he heeds the advice of the orishas. He will have many enemies in his life, but they can be overcome.
If an osogbo falls in this sign, the client is in danger of fires and accidents. He must do ebó quickly and be cautious in all things. There will be much weeping over financial difficulties, but the orishas say not to weep. He must be sure to thank the spirits for the blessings that he has; in this way, more blessings will come. An osogbo also indicates that this person has issues with Ifá that must be resolved. As soon as possible, the diviner must take him to a babalawo.
The following points should also be explored with the client:
The Prohibitions of Okana Ejila
The Eboses of Okana Ejila
The opening of Okana Ejila on the mat flags special considerations, and the diviner must make the following ebó prescriptions. First, this odu is so hot that only Obatalá can bring coolness to the client’s life. As soon as possible, this person must have a rogación before Obatalá’s shrine. At the ceremony’s conclusion, he must receive a fresh eleke of Obatalá around his neck. If the client comes to the oracle with illness already upon him, or if ano or ikú is the osogbo that has opened, he must receive an idé (a bracelet beaded in the colors of the orisha to whom it is dedicated) of Obatalá as well, to be worn on his left wrist and never removed. (Barring the reception of Obatalá through santo lavado, Okana Ejila is one of the few letters that allow an aleyo to wear an idé of santo.) The client may also need to make ebó to Obatalá once the rogación and reception of these items are complete. To determine if ebó is required, the diviner must ask, “Ebó elese Obatalá?” If the answer is yes, he should use the shells to mark the appropriate ebó.
Two other orishas also demand attention in this odu: Elegguá and Shangó. Before attempting to close the oracle, the diviner must give each the option to claim sacrifice, asking, “Ebó elese [orisha’s name]?” If the answer is yes, the appropriate offering must be marked with the shells.
If after these prescriptions have been made the odu refuses closure, the client might need a niche osain (an amulet made of herbal, mineral, and animal substances and beaded in the colors of the orisha to whom it is consecrated) to accompany the eleke of one or more orishas. For each of the orishas for whom an eleke has been marked (more than one spirit might mark a niche osain), the diviner should ask, “Koshé niche osain de [orisha’s name]?” If the answer is yes, the niche osain should be made with twenty-one herbs sacred to that orisha, washed in omiero, and fed with the otanes of that spirit. Note that this niche osain should be given when the eleke is invested.
If the client is an aborisha and the oracle still refuses closure, the diviner must turn to the eboses of the parent odu, Okana, to find closure for the session. If the client is an initiate, the diviner has two final options in the composite itself. Both concern the orisha Osain. First, this spirit might be standing up to claim ebó, and to see if this is necessary, the diviner must ask, “Ebó elese Osain?” If the answer is yes, the diviner uses the diloggún to mark the appropriate offering. If the answer is no, the final option is Osain’s reception, and the priest must ask, “Koshé Osain?” Claiming neither of these, the oracle is directing the diviner to look to the parent odu, Okana, to bring closure to the session.
The Thirteenth Composite Odu of Okana, Okana Metanla (1–13)
The Proverbs of Okana Metanla
The Message of Okana Metanla
When a casting of one mouth is followed by thirteen mouths, the odu Okana Metanla (also known as Okanat Irete) is open. It marks a client for whom making ocha is both destiny and salvation. Commitment to this path will be but the first step to leaving behind the unpleasantness of the past and opening the doors to a more bountiful future. Even if the client has come only for a reading, the diviner should spend some time explaining these things, the basic precepts of our faith. He must tell the client about the steps to becoming a priest or priestess: marking the orisha of the head, receiving the elekes from the godparent, and taking the initiation of the warriors.
The diviner should advise the client to look at all areas in his life where leadership is held: friendships, relationships, work, and so on. If there is any area in which he feels that he is a leader, the “boss,” he needs to have caution, for the leadership in these dealings is about to be overthrown. This could mean that both friendships and love affairs will come to an end, and if the client is in a supervisory position at work, there could be either a demotion or loss of employment altogether.
The Prohibitions of Okana Metanla
The Eboses of Okana Metanla
In this letter, the client needs to have the elekes, and with them he should receive the eleke of Babaluaiye. He must also receive the warriors as soon as possible, for they will fight all the osogbos predicted in this sign.
If the client has a dog, he has marked himself for the reception of Babaluaiye; until this orisha can be received, the client should make frequent ebó to him. To find out if the spirit wants a particular ebó, the diviner should ask, “Ebó elese Babaluaiye?” If the answer is yes, the diviner uses the diloggún to mark the appropriate offering.
If these prescriptions are not enough to bring the odu’s closure, the diviner must consider the options for ebó in the parent odu, Okana.
The Fourteenth Composite Odu of Okana, Okana Merinla (1-14)
The Proverb of Okana Merinla
The Message of Okana Merinla
When one mouth comes to the mat followed by fourteen, Okana Merinla (also known as Okana Ika) is open. In osogbo, this sign emphasizes all the warnings and prohibitions of the parent odu, Okana. Even if the sign comes in iré, it should be treated as having all the precautions of Okana in osogbo.
The major warning that should concern the diviner is that against robbery and confrontations with the law, because loss, revolution, and vengeance are all foreshadowed here. The client’s own “karma” is mounting up against him. If the eboses are done in a timely manner, however, the effects of the osogbo may be delayed and lightened to a degree. The client must still follow all the prohibitions and advice given at this time.
Curiously enough, one for whom this letter falls can be an extremely lucky person, but his luck is given away through stupidity. To prove his luck, the client may wish to play an occasional game of chance, such as the lottery. His winnings will not be big, but he will have enough small wins to prove that there is a chance for recovery from present circumstances.
The Prohibitions of Okana Merinla
The Eboses of Okana Merinla
The larishe and eboses prescribed by Okana should be done swiftly, for this sign moves to bring osogbo quickly once identified. First, of course, the initial considerations for eboses in Okana must be investigated (see “Marking Ebó in Okana: Initial Considerations”). In addition:
If the odu refuses closure even after these prescriptions, the elekes of one or more orishas speaking in this odu (see the list) could be necessary for protection. To find out if an eleke of any of these orishas is necessary, the diviner should ask of each, “Ebó eleke de [orisha’s name]?” Note that more than one orisha could stand up in this odu to offer protection through his or her eleke. After marking an eleke, the diviner should explain to the client why this spirit is offering his or her protection in this odu (using his own aché to deliver this information). After explaining the relevant material to the client, the diviner may attempt closure again.
If this is not enough to close the oracle, those spirits who offered protection through their elekes might also be standing up for ebó. The diviner must ask each spirit for whom the client will receive an eleke, “Ebó elese [orisha’s name]?” If the answer is yes, the diviner must mark appropriate sacrifice.
If none of these considerations brings closure, the divine must turn to the eboses of the parent odu, Okana.
The Fifteenth Composite Odu of Okana, Okana Marunla (1-15)
The Proverbs of Okana Marunla
The Message of Okana Marunla
When one mouth on the mat is followed by fifteen, the odu Okana Marunla (also known as Okana Iwori) is open. When it falls for an initiate, he is marked to give a drum for Shangó, who will save him from all osogbo, including death—and Ikú is not far away.
Recently, the client may have begun to save a lot of money without really knowing why; saving is out of character for this person. Unconsciously, he may have been putting away money to pay for initiations of the orishas and egun. While the odu demands that the client continue to work hard and save, it also demands that the client learn to honor the body and understand its need for rest, sleep, recreation, and proper nourishment. The diviner should not allow this person to become overextended through work, for the client will not recuperate from exhaustion. Nor will the client recuperate easily from poverty, despair, homelessness, or depression, so the quest for initiation into the orisha’s mysteries must be tempered with patience. The priest or priestess who stands as a godparent to this person must ensure that the aborisha receives only that which is needed for his spiritual evolution at this time, and no more. Once the aborisha becomes involved more deeply in the religion, his enthusiasm must be tempered with restraint. He will become a santero when the time is right, and if ebó is done as needed, the orishas will reward his patience and faith with the means for initiation.
The Prohibitions of Okana Marunla
The Eboses of Okana Marunla
The larishe and eboses prescribed by Okana should be done swiftly, for this sign moves to bring osogbo quickly once identified. First, of course, the initial considerations for eboses in Okana must be investigated (see “Marking Ebó in Okana: Initial Considerations”). In addition:
If the eboses prescribed thus far are not enough to close the oracle, the elekes of one or more orishas speaking in this odu (see the list) could be necessary for protection. To find out if an eleke of any of these orishas is necessary, the diviner should ask of each, “Ebó eleke de [orisha’s name]?” Note that more than one orisha could stand up in this odu to offer protection through his or her eleke. After marking an eleke, the diviner should explain to the client why this spirit is offering his or her protection in this odu (using his own aché to deliver this information). After explaining the relevant material to the client, the diviner may attempt closure again.
If this is not enough to close the oracle, those spirits who offered protection through their elekes might also be standing up for ebó. The diviner must ask each spirit for whom the client will receive an eleke, “Ebó elese [orisha’s name]?” If the answer is yes, the diviner must mark appropriate sacrifice.
If Okana Marunla still will not close, the diviner must turn to the eboses of the parent odu, Okana. Something there is needed to bring evolution.
The Sixteenth Composite Odu of Okana, Okana Merindilogún (1-16)
The Proverbs of Okana Merindilogún
The Message of Okana Merindilogún
When one mouth is followed by sixteen mouths, the sign Okana Merindilogún (also known as Okana Otura) has come to the house. Defecation was born in this odu. Whenever this letter falls on the mat, it carries all the warnings of its parent odu, Okana; treat the letter as if it fell in severe osogbo even if its orientation is in iré.
Food, because it did not make ebó, went in smelling good and came out smelling foul. The mouth ate it, and it was defecated for being disobedient. The diviner must warn the client not to become as food, disobedient and foul. Okana Merindilogún is a sign of abdominal and intestinal trouble, and when it opens on the mat it is not unusual for the client to experience minor stomach discomfort before it closes. This odu warns against diphtheria, colitis, stomach ulcers, Crohn’s disease, and loose stools. If the client experiences abnormal bowel movements or intestinal pains, especially after eating, he should go to a physician at once.
The Prohibitions of Okana Merindilogún
The Ebó of Okana Merindilogún
The larishe and eboses prescribed by Okana should be done swiftly, for this sign moves to bring osogbo quickly once identified. First, of course, the initial considerations for eboses in Okana must be investigated (see “Marking Ebó in Okana: Initial Considerations”). In addition, the client needs to be taken to a babalawo immediately for a complete assessment by Ifá.
If the eboses prescribed thus far are not enough to close the oracle, the elekes of one or more orishas speaking in this odu (see the list) could be necessary for protection. To find out if an eleke of any of these orishas is necessary, the diviner should ask of each, “Ebó eleke de [orisha’s name]?” Note that more than one orisha could stand up in this odu to offer protection through his or her eleke. After marking an eleke, the diviner should explain to the client why this spirit is offering his or her protection in this odu (using his own aché to deliver this information). After explaining the relevant material to the client, the diviner may attempt closure again.
If this is not enough to close the oracle, those spirits who offered protection through their elekes might also be standing up for ebó. The diviner must ask each spirit for whom the client will receive an eleke, “Ebó elese [orisha’s name]?” If the answer is yes, the diviner must mark appropriate sacrifice.
If Okana Marunla still will not close, the diviner must turn to the eboses of the parent odu, Okana. Something there is needed to bring evolution.
Closing the Reading: Further Eboses of the Parent Odu, Okana
Having exhausted the options of larishe and ebó in the composite odu, the diviner must turn to the parent odu to find a method of closure. Okana contains within itself many offerings and rituals to placate both the letter and the orishas that speak in it.
Before progressing with any of the eboses in this list, the diviner must mentally review the larishe prescribed in this odu, as described in “Marking Ebó in Okana: Initial Considerations”. He must also consider that Okana can demand the doubling of all offerings marked. Having come this far without closure, the odu requires that the prescribed eboses be doubled. For example, if the larishe of a composite odu is a hen to Oshún, two hens must now be given to Oshún. If the larishe is a ñame to Elegguá, two ñames must be given to Elegguá, and two must go to Shangó as well (since their offerings must be duplicated). The diviner must work out these guidelines carefully in his head and write them in the record of the reading or else the client will not evolve.
Now the diviner should ask for closure. If closure is not allowed, the remaining items in this list should be explored.
If the client has received Ogún, after the above ebó is complete the client should bring a ñame before Ogún’s shrine, and with this the diviner cleans the client spiritually. The root is then given to the orisha, and the vine is allowed to grow freely until it is as long as the client is tall (it must never be allowed to grow taller than he). This ñame is left there until it dies.
If the osogbo is severe and the client has not received Ogún, after giving Ogún the knife and rooster, the diviner should liberally smear a piece of red meat with red palm oil and clean the client with this. The meat is left with Ogún, and the next day he must be asked for the method of disposal. The client should remove the meat and take it to its proper place as dictated by Ogún.
If the diviner has come this far into the letter and nothing will satisfy Okana, he has two options. The first is to call upon an elder for help and guidance; something has been missed, and this must be determined. The second option is to consider the eboses of the secondary letter that has opened, for something in that family might be needed to close odu. For example, if the sign 1-3 (Okana Ogundá) has opened and refuses to close, one might need to make an ebó from the family of Ogundá. Not all houses, however, agree on this point; it is something to be considered.
Remember also the letter that came in the door. At this point, the italero might need to consider the eboses of that odu (as parent odu). Something there might be necessary to placate Okana.
When no other ebó will satisfy the letter, the sacrifice needed is the giving of a four-legged animal to the orisha whose diloggún has been consulted. There is no need to ask the oracle for closure—a sacrifice of four legs will automatically suffice to close the odu. The sacrifice must be done soon. No itá is given for this ebó. To examine the deeper spiritual issues that have opened on the mat, however, this client should be taken to Ifá soon. Something important has been missed, and neither the diviner nor his elders have the aché to determine what this might be.