DIDA OBI

Consulting with Obi

Olofin Ifagite is my paternal uncle. 1

Raul Diaz Montes de Oca
Father of Ayan.
PREFACE

The process of consulting Obì will only be taught to the Bàbálawo during the
Own classes of the workshop, this document has been created with the support of
material studied and classes received from different Oluwo, both from my
the Èkìtì region like that of Òyó.

For us in Ekiti, the falls we seek are simple, we do not review.

We neither try to understand sexuality beyond a yes and a no, we negotiate.
with the Orisa until I say yes.

All of Obì's falls are conditional, except for Oyan/Ejife which is a yes.
round

[Link] is if conditional
2. Ejife is if
3. Oyeku is not conditional
4. Eta Iwa is an unconditional no.
5. Okanran is not conditional

When I say conditional, I mean that you need to negotiate or do more.

questions to understand the fall, that is, to comprehend if that fall comes
announcing an affirmative response to your plea or warning something that
you must take into consideration.

In case there is no obi abata, and you want to define the sexuality of the obi,
they can cut (with their mouth) the coconut in such a way that two have a shape
phallus, and two have a round shape, the phallus is masculine and the round one
it is feminine.

Olofin Ifagite the son of the goddess 2

Raul Diaz Montes de Oca
Babies are abundant.
Obi Abata
Obì is a female Òrìṣà, one of the four hundred and one (401) Òrìṣà that constitute a
main part of the belief system and the Yorùbá traditions.

The Obì was reduced to the subordination of the other Òrìṣà because she refused to do her
sacrifice as prescribed by Õrúnmìlà when she was embarking on her journey towards
World.

In addition, the Obì was condemned to suffer the fate of dryness, as long as it
marry your husband, "Ewé" (the Herb). Therefore the proverb, "bi Obì ko ba ri Ewé ọkọ rẹ,
"Like a leaf that withers." "As long as the Obì is not with her husband, the grass, she dries up."

The Obì was also made to become an edible fruit, to be eaten by the
Orisha and also by human beings, except for the piece they cut during the offering that
She was exempted because she made her offering when she was asked to do so.

It is a gún (exciting) food that should only be used in those clients who do not
Those who suffer from arrhythmia or heart problems should be careful with their diet, especially with Obì.
bitter kola.

For the native Yorùbá in particular, the Obì is a symbol of life. It is said that 'he who gives to
Someone Obì, gives life." And a prayer in Èdè Yorùbá that involves the Obì says;

The dead are present.

The door is at the entrance.
The owl is in Òfò
The moon is in the phase of abundance.

The kola nut evades Death

The kola nut evades Disease
The kola nut avoids the Lost
The kola nut avoids misfortunes.

Introducing the kola nut to visitors, friends, and admirers is a very nice gesture.
Symbolic, as has been said, represents the continuity of life.

This is why two Obì are given (replaced in the West by the Agbon 'coconut'),
plato, candles, and the right to the deities when one wants to carry out an activity.

Among the Yorùbá natives, almost all social and religious aspects of life, where the
food and drink are involved, the use of Obì is also highlighted. The Obì is for
it is so important for the African not only for eating, or as a symbolic purpose
but also for the celebration of the holiness of the continuity of life.

Olofin Ifagite is a child of the divinity 3

Raul Diaz Montes de Oca
Reverend Ayan.
The Obì (Kola Nut, Cola Acuminata) comes in two colors, red and white (Obi pupa).
But the Obì, as they tell us in Yoruba mythology, also suffers like the
part of their punishment is the burden of being separated by lobes.

It is said that the Obì entered Aye like two sisters, the first (1) Obì Abàtà, which is
it can be separated into three to six lobes and the second (2) Obì Gbanja, which only has two
lobes. As the seed is similar to its type, the Obì comes to be harvested in pods, which
they sometimes contain four, six, or even eight Obì seeds.

Thus, Obì is one of the most important seeds in the worship of the Òrìṣà.
Through the Obi, the Òrìṣà communicate, talking about the present, the past, and the future.

The importance of this seed is so immense and mysterious that among its varieties
natural physics, the Obì is presented in diverse forms. The Obì has characteristics
owning to being found divided up to an Obì of sixteen lobes, that is why
we can see from one to sixteen lobes from an Obì. But, it is more common to find at
to divide into two to six pieces or lobes.

Within the African diaspora in the West known as lùkùmí, we can observe that it is
ignored the knowledge of this seed, simply because the Obì as a plant has not
has managed to germinate easily outside of Africa, therefore, it has been used as a substitute for the
Coconut palm (Cocos nucifera) is a species of palm tree from the family
Arecaceae.), which is split with a stone (metal should never be used), and
Subsequently, the pulp is extracted, using it to create 4 lobes that will be used.
to consult the deities.

Something important about the use of Agbọn is that this fruit does not hold any kind of taboo.
́ about the deities, but with the Obì it happens that Ṣàngó is not offered to him.
(They're)
many regions (although in Èkìtì Obì is offered to Ṣàngó), in the case of this Òrìṣà
Generally, the consultation will always be with Orógbó (bitter kola nut) other types of
nut that we will get to know later.

The Agbọn is a pleasant fruit for all the Òrìṣà.

Various types of Obi

There are sixteen main types of seeds or nuts Obì according to the number of lobes.
that are found in each seed. This has also played a primary role in its use and
acceptance among the majority of African peoples, particularly the Yorùbá.

1.- AKIRIBOTO / a single lobe of the Obi

Finally, a single lobe, this Obì is about the rarest types of kola nut because
according to mythological stories, the Kola nut exists so that from then on it
subdivided into more than one lobe. Calling this type 'Akiriboto'. Their last name is,

Olofin Ifagite the life-giver 4

Raul Diaz Montes de Oca
Father of the Crown
The fused seedling of the Kola nut has none
demarcation.
This type of kola nut is never eaten, and is mainly used for purposes.
medicinal.

2.- GBANJA / two lobes of the Obi

Gbanja, the two lobes of the Obì come in white as well as in red colors, but the majority are
white in color. It is generally large in size and is the preferred choice for chewing by
Many people use the kola nut as snacks or stimulants. It lacks various
angular lines in front of the 4-lobed Obì. Rarely used for questions that
they make to the Òrì ṣà or for divination, because this has no lines of
differentiation within the lobe and therefore is not considered for any ritual purpose,
because it lacks the male or female characteristic.

3.- THREE-LOBES OF OBI

Three lobes of the Obì are considered as a very special being for Èṣù.
Elekbara and another male Orisha like Ogun is usually of special use.
medicinal. When this is used for divination or for questions that are asked
in front of the Òrìṣà, mainly male, and due to the similarity of all the lobes, the
response from all three lobes with the lining facing up is considered
like 'Yes' or positive and if on the contrary the three lobes with the lining fall towards
below is considered as a 'No'.

It is only eaten when the Òrìṣà grants permission for it during or after an ẹbọ.
It is used for oneself. It can also be used for Ògún. Within the works
spiritual, which can be used as protection.

• When one appears at the top and two below, it is called: Okanrán - and it means one
bad situation so it is necessary to make an offering to Èṣù more than once.

• When two go up and one goes down, it is called:̀ Ire ẹta òkò – and it means that the situation
It is good that the consultant will receive everything they seek.

• As three falls up, it is called: EjiOgbe - and totally favorable and the desire
that the consultant will be successful.

• When the three fall face down, it is called: Òyékú – it means victory over enemies.
Special attention must be paid to the ancestors and it is a negative response.

They can also use two three-lobed Obì to create a view of Obì, where the two
parts will add up to six lobes. In this way, there are also various forms of
interpretation of the falls.

Let's see:

Olofin Ifagite is the king of the heavens. 5

Raul Diaz Montes de Oca
Father of the gods.
a) When this type of query is made and one comes up and five are closed, it is called:
lewuipo - means a dangerous situation or condition, must investigate what situation or
condition is having where it is in danger.

b) - If you receive two above and four below, it is called: Okanràn - and it means that the consultant
There is no reason to be afraid because you will overcome the difficulties.

c) - If you see four on top and two below, it is called: Ògúndá- and means good situation,
Everything is favorable.

d) - If you get five lobes up and one down, that is called: Oroṣongbe–
needs to be relaunched and ask several questions, which may be: prosperity, the
death, the illness, the total loss. Will it be able to be confirmed in the second
launch.

If it falls, it falls in the second movement, five lobes up and one open, again, the
the answer is bad and Èṣù needs to be appeased in the first days that follow
(with urgency).
e) However, if they fall, three up and three down or two open and four down - means yes to
what was asked, the information is favorable.
f) If the six open lobes fall, it is called: Alaafia / EjiOgbe - and it means prosperity.
success in their objectives and goals, and it is an affirmative response.
g) If the six closed lobes fall, it is called: Òyékú - and it means victory over the
enemies. Special attention must be paid to the ancestors and it is a negative response.

Olofin the deity of wealth 6

Raul Diaz Montes de Oca
Babalaṣun Ayan.
4.-IYAOBI/ Four lobes of the Obi
ElIyá Obi is the type of Obì with four lobes and is considered the mother of Obì.

She represents food both for the Òrìṣà and for human beings. Because of
this, she is the most acceptable Kola nut for the job of asking questions before
give the Òrìÿà divination objectives.

The lobes of the Iya Obì consist of two masculine ones, whose interior has a line.
directly like a race from the back to the bottom of the lobe
determining the unit point of the inner lobe that connects with two female lobes
that has a similar direct line to break it into two tributaries that create a shape
of estuary open ended at the end, lower of its point of unity within the Obì.

The Kola nut has an equal number of male and female lobes of four.
lobes, which makes it very convenient for asking questions or for objectives of
divination.

Like all divination systems aside from Ifá, the accuracy of its answers to
questions are not always reliable, because they were not made to clarify them
detailed aspects of questions or answers.

In reality, the Obì does not consider the request of the same questions more than once.
It also does not respond to questions in variations. It generally answers 'Yes' or
No to questions outside the designated Odù codes when used for that.
objective.

Olofin Ifagite the son of the mother 7

Raul Diaz Montes de Oca
Babalosun Ayan.
5.- OLUFUWA / Five lobes of the Obi
Olufuwa, five lobes of the Obì, as it is said, belong to Òṣun, the Òrìṣà of puberty,
femininity and fresh water. It is eaten both by the Òrìṣà and by human beings.
could be used for divination. This has an odd female lobe or the 'Ofua' that
it has a double feminine characteristic that looks like a
river delta.

For the purpose of divination, the Olufuwa is always used with only two females and two.
machos and the rest step aside.

A verse from Ifá by the Odù Èjìogbè says the following about Olufuwa:

Yoruba
What is it that calls us together?
The person is of compassion.
A sign for Olufuwa
On the day that is going
It is five o'clock.
They are the Lord
They have a parent who is leaving.

You are good.

They said it will not happen
You are there
You will not be able to do it
You have killed Obi, killed Obi
The offering for the deity
They are happy that the Spirit has spoken.

Spanish
It is hunger that could ultimately kill someone.
The initiate says that he hopes to be blessed.
He launched: Ifá for Olufuwa.
During the day he was leaving.
Join the Kola Nut to make it five.
They said, you Olufuwa.
This Kola Nut that you carry
The joint will make its fifth.
They said it will be useful for divination.
She said that is correct.
I will make the throw for the difficult divination.
She asked if those who use the Kola Nut for divination.
Break the Kola Nut for the Òrìsà
They will take it from their side for divination.

Olofin Ifagite descendant of Aderomokun 8

Raul Diaz Montes de Oca
Father of prosperity.
6.- IWARẸFA / six lobes of the Obi
Obi Iwarẹfa, six lobes of the Obi are considered special among the Kola Nut, because
general is used for very special occasions. It is mainly used for activities
very sacred particularly the Awo Ogboni who calls his highest hierarchy of the Iwarefa.

During the coronation of Kings and the installation of important chiefs, the Obi Iwarẹfa is
used.

Obi of six parts never leaves

unhappy, dissatisfied Obi trader

This Obi can be used for prosperity by combining it with other ingredients.

Olofin Ifagite is gathering the children 9

Raul Diaz Montes de Oca
Father of the Yoruba people.
The Language of Obi
When the Obì must be used for divination as a means in its own right, or
to inquire about procedural directives during the process of an ẹbọ or after its completion
a sacrifice, you ask questions that are made in the presence of another Òrìṣà. It is important that the
The seed should be used very clean and complete. (This should not have been...
he is neither discarded nor employed for another Òrìṣà.

The Obì proposed for employment should be selected from a package and should
to be washed and placed in a clean container (a large cup).

Launching the Obi

The Obì that will be used for divination or questions should first be placed in the
water, and the person to pour it must take a sip of the water where the Obì is three
times before he/she takes the Obì of the water.

Before taking the Obì out of the water, the water should be sprinkled over the Òrìṣà or three ẹbọ.
sometimes or if it is proposed for divination or eating it should be sprinkled on the earth
where the divination will be cast at least three times.

Knives or metal instruments (hammers) should never be used to break or open the
Obì, for this, a stone is always used, so as not to interfere with its level of accuracy.
What could be changed, as they say, for example when she comes from contact with the
Iron (Irin) of Ògún, therefore neither the Obì nor the Agbọn should be touched by Irin.

Note: In the past, elders would shape it with their teeth, the Obi should never be struck.
The Agbọn against the ground to break it, fire should also not be used to soften it.
Shell, simply if it is Agbọn, a stone will be used to open it, if it is Obì the same.
hands.

IMPORTANT: The Orogbo can be cut lengthwise with a knife.

Reading the Obi

In divination, there are approximately nine (9) positions that can be obtained from
the formation of the lobes of the Obì after we make a shot for each Odù is encoded and
loaded with meaning as it will answer or provide explanations to specific questions
made in response to the diverse information.

The upward face of the inside of the Obì is the positive or light side, while the face towards
The lower part of the interior of the Obì is considered a negative side or the sign of darkness.

The male lobes of the face upwards from the inside of the Obì also speak.
positively, while the female lobe is considered as a maybe or less
positive even when it cannot be considered a total negative.

Olofin Ifagite adheres to the word 10

Raul Diaz Montes de Oca
Father of the Kindred.
When the Obì is cast for questions asked in the presence of the female Òrìṣà,
For example, Òṣun, Yemọja, Òlókun, etc., reading the female earlobe is considered positive.
while the masculine is negative. Then the female lobes (obo) are read
as positive, while the male lobes (ako) are read as less positive.

Important note: According to Ifa, the only firm fall of the Obì with a resounding yes is
Oh, the rest are 'conditions' that need to be investigated (Examination).

Images:

HEART OF THE MATTER

Olofin Ifagite is the son of the moon 11

Raul Diaz Montes de Oca
Bábáloṣun Ayan.
 PARENT'S HOUSE

Olofin of the Ifa divination tradition 12

Raul Diaz Montes de Oca
Father of the joyful spirit.
 1.- Òyékú (Impedimento) Iṣegún (éxito, victoria,
surprise, degree
The Four Covers Down

The deity says NO to the question.

If Oyeku/Iṣegun comes, you have to throw it again and say

The way of the car is the good way.

This means: good things are coming for me and gains from positive things?

You take the obi to your mouth and place your hands touching the floor and your mouth, you will do this.
three times.

If Isegun appears again, you throw the obi again and say:

Olofin Ifagite the child of the sea 13

Raul Diaz Montes de Oca
Babalosun Ayan.
 Victory will indeed be ours.

Will you help me get visitors?

If he comes again, you must say:

What is the matter?

Does this mean you want to talk?

So, if Obi says yes, then you will say:

"Good news?"

This means, she wants to talk about good things, if she says no, then it's Ibi (this
announcing bad things

If Obi responds with Oyan this means Ire

If Obi comes with Alaafia, Iwa, Okan and Oyeku it means he speaks Ibi.

But if Obi says he doesn't want to talk, then you take this Obi and clean yourself.
body with the same and you break it with a stone in front of Èṣù to then
pour it over the same. You will perform this same action if Obi comes talking to Ibi.

Note: this fall is negative even though it indicates there is an unexpected gift or victory, there is
that acts upon it, for them we snap our fingers over the lobes 3
we roll again to change the letter to positive, we have 3 opportunities and
if it remains negative, we ask with the examples that we will see (further down).

message

The deity says no to the question.

The Orisha says, if Ibi is speaking, that things are not well, that there are many enemies,
even death can be on the path of the seeker, this consultation could mean
that you are about to get into big trouble.

Now if Ire comes speaking, you will defeat all your enemies, it is supposed that the
abundance of good luck is what the Òrìṣà speaks and wishes for us, but a
what Òrìṣà desires is one thing, and what our Orí is about to experience is something very different.
For this reason, it is necessary to ask about the cause of the ambiguity of the Odù.

So after investigating the Ire or the osobo, now make a throw. And ask if:

What about the offering? (add sacrifices?): This means if you should 'add some offering', in the

Olofin Ifagite the child of the sea 14

Raul Diaz Montes de Oca
Father Ayan.
in case I see that it is not enough with the Obì.

It will usually indicate yes, and you should ask if it is something simple that pleases the Òrìṣà.
for example: Otí, Epo, Orí, Efun, and so on small things so that he considers himself in
harmony, victory over its affairs will be imminent.

If Òrìṣà says no again, ask if it's bad news for you.

If Òrìṣà says no, then one must ask if there is something with an Èègun (ancestor or
spirit), if so, then one must ask about the conditions of the Ojubo Èègun, and review
any aspect with spirits, any spirit that needs special attention. The
The word Èègun is ambivalent; on one hand, it means spirit, but its origin is bone.
which can also be interpreted as an inherited situation or a problem in the
bones of the person (hence it is important to ask everything very well).

If in all this, he has said no, then ask if it is Iṣegun (victory), if Òrìṣà says
that if with any of the affirmative letters then we can be sure that
You will achieve a victory over your enemies.

If this Odù were to come up in a legal matter, what is being asked or in matters of
conflicts with enemies, the first thing one should ask is whether it comes from Iṣegun, because
his particular design is for victory.

This Odù refers to the possible birth of twins or the need for special care to
the divinity Ibeji and Èṣù.

She should
make an offering with Ọbàtálá.

After the consultation, the body must be cleansed with the Obi or the Àgbọn.
crush them with a stone in front of the Òriṣà to ensure the defeat of said.
Odù. It can also snap the fingers three times.

Olofin Ifagite the son of Aderomokun 15

Raul Diaz Montes de Oca
Bàbáloṣun Ayàn.
 2.- Aje (Àgbọn: Okanran)
A female one with the cover facing up

AJE

OKAN / OKANRAN

When Okan comes, you throw the obi again and touch your chest and the floor three times.
consecutively, saying:

What I have done, what I have achieved, what I have followed

This means: Don't worry about what you have on your mind, everything will be fine.

If Okan shows up again, you will say:

I am not going to touch it

Olofin Ifagite the creator of the universe 16

Raul Diaz Montes de Oca
Father of Gold.
This means that the person must continue to worship Ifa and take good care of it.

If Okan appears again, you will say:

Those signs are really strong today for me.

This means: Ifa (the punctual Òrìṣà) will not leave the person alone.

If Okan comes again or Iwa or Isegun, you have to throw it again and say:

The words are too much to speak.

This means: Speak what you want to say

message

Okanran means not to entertain fear, that is to distance oneself from anguish and seek peace.
Mentally, the person has a worry that makes it difficult for them to breathe.

Orisha says no to the question. The message is about Wealth and money, and you must
analyze things from there.

If you are consulting a male Òrìṣà, Òrìṣà says this is a possible indicator.
negative towards the economic aspect, calling to give Òrìṣà what you owe to
they, and that is why negative forces are present or surrounding in the
Consultation. Be careful with debts and associations with other people in employment.
You have to be careful, guard your character, fill yourself with patience as you may encounter...
present more fights with antagonistic people later. You should not be
asking questions that one already knows the answer to, because what is known is not questioned.

A second shot is necessary to clarify if the first shot means Ibi. It must
Calming Èṣù and Ṣàngó is fundamental.

On the other hand, if you are consulting a female Òrìṣà or Èègun, Òrìṣà says that there is a
economic stability on the way. Òrìṣà wants you to show your appreciation for everything
what has done for you. Make the offering to Òrìṣà, so that you can continue
receiving good news.

You also have to give an offering to the ancestors.

He needs to ask again, as his mind is troubled, and he needs a

a more stable letter.

In the Agbọn, Okanran is a negative indicator, so the answer is NO to what is

it has been asked, it should be understood that Okanran speaks of the person's mind being

Olofin Ifagite the child of the community 17

Raul Diaz Montes de Oca
Father of Ayan.
under much agitation. You should try to investigate if it requires a sacrifice or attention to its
ancestors to give more clarity to this Odù.

3.- Ilera (Àgbọn: Okanran)

A male one with the cover facing up.

ILERA

OKAN / OKANRAN

When Okan comes, you throw the obi again and touch your chest and the floor three times.
saying:

I will work hard, I will succeed, I will persevere

Olofin Ifagite the son of the king 18

Raul Diaz Montes de Oca
Babalosun Ayan.
This means: Don't worry about what you have on your mind, everything will be fine.

If Okan reappears, you will say:

I don't have any money.

This means that the person must continue to worship Ifa and take good care of it.

If Okan appears again, you will say:

Those signs really touch me today.

This means: Ifa (the punctual Òrìṣà) will not leave the person alone.

If okan comes again or iwa or isegun you have to throw it again and say:

words are meant to be spoken

This means: Speak what you want to say

MESSAGE

Orisha says no to the question. The message is one of health and triumph, it is from there that
you must focus on the conversation.

Okanran means not to entertain fear, that is, to distance oneself from anguish and seek peace.
Mentally, the person has a concern that makes it difficult for them to breathe.

Orisha says that the ancestors announce their presence and support him strongly.
wants you to show your appreciation for everything they have done for you. Do the
appeasement to Òrìṣà, so that you may continue to receive good news.

You also have to offer a sacrifice to the ancestors.

He has to ask again, as his mind is troubled, and he needs a

letter that is more stable.

If the consultation is with a female Òrìṣà, Òrìṣà says that this is perhaps a negative indicator.
calling him to give Òrìṣà what you owe them, and that is why the forces
negatives are present or surrounding in the consultation.

Be careful with illness or health problems, especially from catching too much.
stress or anguish.

Olofin Ifagite the one who brings joy 19

Raul Diaz Montes de Oca
Babalosun Ayan.
A second launch is necessary to clarify if the first shot means Ibi. It must
to appease Èṣù, but also to perform some ipeṣẹ for Iyaami.

In the Agbọn, Okanran is a negative indicator, so the answer is NO to what is

It has been asked, it should be understood that Okanran speaks of the person's mind being
under much agitation. You should try to investigate whether it requires a sacrifice or attention to its
ancestors to give more clarity to this Odù.

Olofin Ifagite the beloved of the people 20

Raul Diaz Montes de Oca
Bábaláṣun Ayan.
 4.- Ejiko / Ejire / Oyan (Abgon: Ejife)
One male and one female face up

pressed

OYAN / IT IS ENOUGH

Answer: Resounding.

When Ọ̀yàn appears, the following song is sung:

Ojodu, oh
The meeting
The world is watching.
I appreciate you, my child
I am Ire Obitoyan

Olofin Ifagite is the chief of creation. 21

Raul Diaz Montes de Oca
Bàbáloṣun Ayàn.
Olofin Ifagite the one who brings wealth 22
Raul Diaz Montes de Oca
Bàbáloṣun Ayàn.
message

It means balance or equality, there are two dark lobes and two white ones, however this
The system also takes into account the sexuality of the Obì and we must keep that in mind.

The Orisha says yes to the question. Guide the questions on themes of friendship, good
friends of nurturing relationships between family and friendships.

This is a possible positive indicator, a marriage that is beneficial, a friendship that is

convenient. It is always considered a good sign.

Ejiko is also called "Twins" and is considered an indicator of continuity.

Olofin Ifagite is a noble person 23

Raul Diaz Montes de Oca
Babalosun Ayan.
 5.- According to / Ọ̀yàn (Chaff: Ejife)
2 Males lying on their backs

FOLLOWING

Resounding YES.

When Ọ̀yàn appears, the following song is sung:

Oh my
The child is crying

Awake and rejoice

I am grateful for the child

I am sorry

MESSAGE

Olofin Ifagite, father of the child 24

Raul Diaz Montes de Oca
Father of the guardianship
It means balance or equality, there are two dark lobes and two white ones, however this
The system also reads the sexuality of the Obì and we must take that into account.

Orisha says what the question is. Guide the conversation on topics of Fights, crimes,
conflicts between two people. If the Òrìṣà you consult is female, since the two
Figures and lobes are masculine.

Oracle says if this inquiry is to a male Oracle, it speaks of a reinforcement of the

positive influences that abound now. Òrìṣà says that an offering should be made in a way
that the favorable trend may continue.

Orisha says that no charm or medication has had effects due to negative vibrations.

Orisha says that you should not curse or wish harm on someone so that this does not
happens.
Orisha says that if the consultation is directed to a female Orisha, this is an indicator.
negative, Iya-mogun (the guardian dogs of Aye) show discontent towards you.

They disapprove of his/her eating habits or interest in the question asked.

There is a sick person around you. An offering should be made to the Òrìṣà for
part of the sick person.

Orisha says YES to this question, but must appease Iyaami to reduce.
female antagonisms about herself.

Olofin Ifagite is a divine messenger 25

Raul Diaz Montes de Oca
Father of the River.
 6.- Ero /Ọ̀yàn (Resource: Ejife)
2 Women lying on their backs

ERO

Ringing endorsement.

When Ọ̀yàn appears, the following song is sung:

Ojodu is
The lion roars.
The water is cold.
I appreciate you
Ire Obitoyan o

message

It means balance or equality, there are two dark lobes and two white ones, however this

Olofin Ifagite is the lord of the home. 26

Raul Diaz Montes de Oca
Bábáloṣun Ayan.
The system also reads the sexuality of the Obì and we must take that into account.

Orisha says yes to the specific question that was asked. You must remain calm,
softness.

The Orisha says that if the consultation is directed to a male Orisha, this is an indicator.
negative, Iyààmí (the negative feminine energies) show some disagreement with
you.

They disapprove of some habit/dietary choice or interest in response to the question asked, there is to
to place them.

It is possible that there is a sick person around you. An offering should be made.
for Òrìṣà from the sick person, to regain their health.

Orisha says that if he does not appease Aiyami and does not change his attitude towards the female gender,
then nothing can happen regarding what has been asked. Make a sacrifice to appease
Our Motheŕ Witch.

If this consultation is to a female Òrìṣà, it speaks of a reinforcement of the influences.

positives that now abound with the female sex. Òrìṣà says that a sacrifice should be made
so that the favorable trend can continue. Òrìṣà says that no charm or
Medication has had effects from negative vibrations, but now everything will be fine.

Orisha says that you should not curse or wish harm on anyone, so that this does not
should it happen and you be accused of being a sorcerer or a bad person, may a misfortune befall you
opinion of the world to you.

Olofin Ifagite is the one who brings prosperity. 27

Raul Diaz Montes de Oca
Babalosun Ayan.
 Akita/Iwa
Two males and one female lying on their backs.

AKITA

BODY / IT

Response: It is a conditional NO, so it is necessary to relaunch to provide security.

to the response.

Saying:
I will not let the stones of my heart be destroyed

Does this mean that my temperament is good and my behavior is not?

damaging the road?

You will again repeat that you have to launch Obi again saying:

Olofin Ifagite is the guardian 28

Raul Diaz Montes de Oca
Father of the drum.
 The rock does not fall easily.

This means I should keep working on improving my behavior.

SiIwa appears again, you will say then:

The matter has come that needs to be said

This means: Speak what you want to say.

So, if Obi says yes, then you will say:

Good news?

This means, he wants to talk good things, if he says no, then it's Ibi (this
announcing bad things)

If Obi responds with Oyan, this means Ire

If Obi comes with Alaafia, Iwa, Okan and Oyeku, it means that he speaks Ibi.

message

Talk about an additional blessing, the support of a third party or a person who obstructs.
Everything will depend on how the questions are asked.

Can you add this question:

I can eat, I can bless all 'do I have extra wealth or blessings?'.

The deity says 'maybe' to the question, satisfaction after hard work, of great
efforts. If it comes out twice, it indicates that yes but with some reluctance, it is natural that this letter
come in the male Òrìṣà ̀ Odẹ such as Èṣù, Ògún, Oṣoosi, etc.

It says there is doubt in the question, or something is being done incompletely, there is
The procedures need to be reviewed; the things that are being done are not clear. We need to...
asking again is an unstable sign in the response.

Orisha says that this is a very positive indicator when two males and one are seen.
female above. If your question is about a romantic relationship or a marriage proposal
should not fight, nor put a curse on someone. He has defeated all his
enemies.

Olofin Ifagite the great ruler 29

Raul Diaz Montes de Oca
Bàbáloṣun Ayàn.
 8.- Obita / Good Fortune (Uncertainties) / (Publication: Eighth)
2 females and one male face up

OBIT

It's a conditional NO, so we need to roll again to provide security.

to the answer.

Saying:
I will not drop my own stone.

Does this mean that my temperament is good and my behavior is not?

damaging the road?

You will repeat that you will launch Obi again saying:

Olofin Ifagite is the father of humanity. 30

Raul Diaz Montes de Oca
Father of the forest.
 The rock has a hole

This means I should continue working to improve my behavior.

SiIwa appears again, you will say then:

The matter has reached the point of needing to be discussed.

This means: Speak what you want to say.

So, if Obi says yes, then you will say:

"Good word"?

This means, he wants to talk good things, if he says no, then it's Ibi (this
announcing bad things

If Obi replies with Oyan, it means Ire

If Obi comes with Alaafia, Iwa, Okan and Oyeku it means he speaks Ibi.

message

The deity says 'maybe' to the question, one must seek inner peace, to live in peace, if it comes out two
Sometimes it indicates that yes but with some caution, it is natural for this letter to come in the Òrìṣà.
feminine, and it is considered an affirmative response; it is not necessary to roll again.

Aside from that, it says that there is doubt in the question, or something is being done in a way
incomplete, we need to review the procedure of the things that are being done, as not
they are clear, the person doubts.

We need to ask again, as it is an unstable sign in the response.

Orisha says there is a big puzzle about the question asked. The uncertainties
And a very slow trend abounds. Offering and propitiation for Ògún is the key to the return.
about a more stable path.
Avoid getting into an unnecessary fight or distress. Treat your loved ones with care,
be patient with your coworkers.

Olofin Ifagite is a spirit of fortune 31

Raul Diaz Montes de Oca
Father of the day.
 9.- Ogbe / Alaafia (Prosperity) (Àgbọn: Alaafia)
All face up

Greetings

When alafia comes, you throw it back, and you say:

Greetings, the world

̀ is not a place for the weak.
Peace and harmony in the universe are not lost.

SiAlaafia is coming again, you have to throw it again and say:

Peace and tranquility

That peace can be achieved.

If Obi comes back with peace, or Okan, Iwa, or Isegun presents themselves, you will throw again.

Olofin Ifagite the one who guides the children 32

Raul Diaz Montes de Oca
Babalosun Ayan.
new and you will say:

word that wants to be spoken

This means: Is there something you want to say?

Only with Oyan will he respond positively.

MESSAGE:

The answer is YES, however, this drop is not entirely stable since there is no
equality, however it is the purest fall of Obi, and his presence is considered of
Respectfully and as a good omen, it should be investigated as I have explained above.

Orishá says that this is a very positive sign. The indicators are that good health and the
happiness will remain in abundance.

Orisha says that a journey across the sea is rewarding for the person and will bring forth
productive results.

For those connected with foreign trade, expected shipments

they only reach the port. This is abundant benefit.

The Orisha Ibeji (the ancestor of twins) is about to consider the question.

Although it is an Odù of great blessings, one must be careful, for that reason it should be
investigate if the Odù

Olofin Ifagite is a great leader 33

Raul Diaz Montes de Oca
Babalosun Ayan.
Ifa notation of Obiy
In the Odù Eji Ogbe it is declared that Obì 'Is in the Period of Being'.
At the beginning of time. The standard divination system with the Obi used eight
lobes of the Obi, for example, two seeds of four lobes each, are used for
divination.

A sash with four lobes is equivalent to a row of the Odù of Ifá. It is said that "one leg
The Odu brings forth the Ifa oracle.

Therefore, two Obi would be used to achieve a standard of two rows of Odù that
make the notation of the Odù of Ifá, or an Obì with 8 lobes.

Placement of Obi and Ifa notation

In the process of converting the placement and position of the Obi to read the notation
Ifá, each lobe is converted to read a figure of Ifá notation in its vertical formation.

"The lobe that is higher up" is marked to represent the beginning of

the figure of Ifá.

It should be noted that the even row of the Ifá figure is differentiated by the placement of the
lobes of the Obi on the earth. The head of the Obi, e.g. the top of the lobes that descends to
the lower end where the seed is attached to the pod makes a better determination in
the conversion process.

Reactivating the Obi

The Obì, like any Òrìṣà, sometimes refuses to function according to expectations. Several
reasons are involved in this, mainly it could perhaps be the dirty body of the fortune teller or to
sometimes because he charged a high price for divination, or perhaps not enough have been made
Oriki to the divinities and to Obì.

If after the divination of the Obì, particularly during the process or the conclusion of
a sacrifice in the presence of an Òrìṣà, there is no positive response from the Obì.

The Obì should be pampered (to hold the obi in the hands while singing the following
to reactivate it.

The following verse revitalizes the Obi:

Yorùbá
This is the time to move forward gradually.
I sent you to the ground.
The news is coming this weekend.

Olofin Ifagite of Aderomokun 34

Raul Diaz Montes de Oca
Babaloshun Ayan.
Come back later
There is a place of prosperity
The king of the merchants has arrived.
The king's victory is well celebrated.
A person is like a person.
Odale to the father, the father is still alive
On another note, the heart is like a drum.
There is fun in Ojodu, a child of Aro in Ife
The head is the father.
My father is in the garden.
Today, the person who has suffered this will be chosen.

So it is noisy.

Spanish
The dog wagged its tail slowly.
Making it possible that the tray of accounts does not fly
The confusion greets the coming rain
This leads the wind backwards
He was the one who made prophecy for King LeyoAhori.
The King who chews with the front of his teeth.
The king who fosters greed.
The liar casts the Obì and obtained a useless answer.
The traitor who throws the Obì and everything was scattered on the tray.
The benevolent throws the Obì, the obì responded positively.
He launched for Ojodu the son of Aro in Ife.
Ojodu said that his father had dinner.
He told the father that he came with generosity.
He said that the Obì divination brings the positive answer.
Positive for everyone to see.

------------ E J I O G B E ------------
When the head of the lobes of the Obì points towards the head of the Atẹ, (the tray of
divination), or directly in front of the consulting person, the lobe is read in front of those
that could face another direction or even the fortune teller.

Therefore, those lobes that point towards the Atẹ take priority over others in the
first line of the Ifá sign. It should also be noted that the mark of the first line
it must be completed before the start of the second row mark.

The signs of Ifá are read from right to left.

When two lobes of the Obi are mounted one on top of the other, this could mean the
interest of Iyààmi – The Owl, Ajẹ (Witches) in the matter. If the female is over the male, the
reverse of the case; this could mean upcoming prosperity and wealth.

Olofin Ifagite is the owner of the world 35

Raul Diaz Montes de Oca
Father of the Traveler.
Orin / Music
The hunter is out, child of the earth
If I thank the friend chosen for you

Club / Choir
Boba jobi is the sun
The eye of the beholder

The history of Ejiogbe Eerindinlogun

Yoruba
They are going behind the fence
That thing can be good
They will be happy
They said not to pray
Today, the sacrifice is heavy.
At the back of the wall

Oh child
When she will give birth
Oh, Ojodu
We are going home
When you get home
It starts like I know
When you do
Arira ku
They took them to Ojodu
Ojodu of
They said the father did not go to the market.
The origin is what the father first bequeathed.
They use it to conduct research.
At the time of the event
They said they should go and meet our parents.

They are selling eight pieces.

You are my hidden treasure
As you were born on Ojodu
The four mothers
What are the four aspects in this topic?
If I am not, I am something else.
All your things are scattered.
When it will be time for the parents

Olofin Ifagite of the child of the ocean 36

Raul Diaz Montes de Oca
Babal Awosun Ayan.
They placed the parents in a position of authority.
Four in the morning, four in the evening

The rest belongs to the parent.

They did not choose him/her
A father, you were born in Ojodu
You are chosen
The place we are in is where it is happening.

Spanish
Arira was leaving the city.
He guessed for good luck.
They told him that he will have luck.
But he has to do an ebo.
Arira made the ebo.
In the city where he went
He had a boy.
The boy that he had.
He called him Ojodu.
He then returned home.
In his house he had other children.
He had other children.
But not much time passed
Arira died
The message was sent to Ojodu.
When Ojodu came.
The other children refused to acknowledge that he was his father's son.
Ojodu said that he is the first son of his father.
Obì was used for divination
They asked which Obi will be used.
Eight lobes were used to guess at that time.
We asked Arira.
Are you the father of Ojodu.
Allow the 4 lobes to fall face up.
Let the other 4 fall face down.
If you are not his father.
The eight faces will fall down.
When they launch the Obi.
Very early in the morning is when the divination is done.
4 fell face up and 4 face down
They asked to launch it again
Obi then responded negatively.
Father, you gave birth to Ojodu.
It was the prediction of that day.
Ojodu began to dance and sing.
------------E J I O G B E------------

As we see Obi ti yan (Oyan), it is the most solid fall of Obì, four on the head, four on the ground.

Olofin Ifagite the offspring of the goddess 37

Raul Diaz Montes de Oca
Father of the Orisha of the River.
(four face up, and four face down), in the case of using Iya Obi, there would be two face down
up and two upside down.

EXAMPLE OF QUESTIONS

there is something to say / there is a matter to discuss

td: Is there something you want to say?

The fall that I get should respond yes or no, we already know that the affirmative answer
It will only be with Oyan, the rest of the falls is no.

If they say yes, then they will ask:

Did you see the work?

Will I go what you see?

Note: If Òrìṣà answers yes, follow the instructions of Ire.

If Òrìṣà says no, then ask Òrìṣà:

Do you use this item for Ifa/Orisha?

td: Ifa/Òrìṣà do you want to do something special with this Obì?

Note: If Òrìṣà says yes, follow special instructions.

If Òrìṣà says no, turn to the instructions of Ibi (vices)

Olofin Ifagite is a great hero. 38

Raul Diaz Montes de Oca
Father of Joy.
 IRE
Bondad

Instruction

Long live
[Link] Aje– Money
[Link] here – Wife
4. Anger around/Home – Husband/security
[Link] omo– Son
Ire Ile – House
7. Ire Isegun– Victoria
8. Ire Oye - Title/Honor/Promotion
9. Advancement - Progress
10. Ire Aseyori - Success
11. All blessings

If none of the aforementioned Ires are presented, or if they are not relevant.
for you, ask the Òrìṣà for a particular Ire that is suitable for you as
for example I will go by horse/car/automobile.

After knowing the Ire, then ask Òrìṣà:

Is this enough to facilitate the blessing?

If the answer is affirmative, we finish.

Otherwise, continue to the additional instructions.

Olofin Ifagite adheres to the world 39

Raul Diaz Montes de Oca
Bábalọ́sun Ayan.
 IBI
(vices/problems)

Special instructions.
If you have a no answer when you were asking:

Are you going to make it?

Td: Do you want to do something special with this Obi?

If you receive a drop of no, ask the imminent Ibi:

1. Is it death?
Is it an illness?
3. Is it lost? - Is it a loss?
4. Do you see it? Is it litigation?
5. How do you see it? - Is it a problem?
6. Is it a dispute?
7. Are you seeing it? - It is paralysis
Is everything a problem?

If the answer is affirmative, from Does it come from the sky or from the earth?
the questions above, ask:
Where is your paradise located?

This is a double question, if the Ibi (vices) we will know that it comes from the earth based on
a fall from oneself, while it will be from heaven
̀ if the fall is no, if the answer is positive
(comes from the earth), continue. If not, go to the next step.

The training did not indicate that the Ibi the evil comes from the witches or from the
(tragedy) comes from the sky and must healer
the procedure of the Aje or the Oloogun

If the answer is yes, stop. If not, proceed to the additional instruction section.

ADDITIONAL INSTRUCTION
As I have just received a You want another cola nut
no answer to the question
previous, ask now
i got it

It is said that if so, take another obi and You want food
start the process from the
principle. If not, go to the
next question. is it food

Olofin Ifagite is a deity of vast knowledge 40

Raul Diaz Montes de Oca
Father of the multitude.
get it

It is said that yes, stop, if not proceed: yes You want an item that easily
You will receive a gift after the celebration. it can be buyer or blood

The question has two parts. If the Obi says yes, the divinity wants the item; if no, the
divinity wants blood.

Nnkan-ori-ate

(market articles) Blood Goat

Eku (Dry season) Eyele (Dove) Agbo (Ram)
Eja (Dried fish) Obidie (Chicken) They endure (Sheep)
Salt The chicken story Pig
Epo (Palm oil) Etu (Guinea) Cow/Bull
Honey Pigeon
Pepper Ewure (Chiva)
guinea) etc.

After receiving a response I will pray and I will put everything or you Ifa
affirmative, we proceed to the next one
question: what is your name?
I can do all things through Ifa.

If you receive a response I pray and I put it to Esu

affirmative, put all the
lobes in Ifa and ear. If the
the response is negative, proceed to the
next step. Can I help you with it?
Èṣù

If the answer is affirmative, I put everything to Oshun

put all the lobes on Esu,
if not proceed to the next step
Call upon Osun

If the answer is affirmative, give all the lobes to Òṣun. If not, repeat the process.
with all the deities that accept obi.

Sango is the only Òrìṣà that does not accept kolanut except for orogbo.

Olofin Ifagite has come to help us. 41

Raul Diaz Montes de Oca
Father of the spirit.
 If the answer still persists as no, after asking about all the
deities, ask the next question:

What do you want to say? Can I put it on the path? I can.

I want to go to the market. to take where the street crosses
So that everyone can have it Should people consume it?
I will go to the hospital It must be thrown away.
If you dare to doubt It must be thrown into the river, etc.

Olofin Ifagite has blessed the child 42

Raul Diaz Montes de Oca
Bábalòṣun Ayàn.