Understanding OBI and OROGBO Divination
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ScribdTranslationsUnderstanding OBI and OROGBO Divination
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ScribdTranslationsGAME OF OBI, OROGBO AND DIVINATION SHELLS.
THE GREAT LIGHT OF THE DAY
The normal OBi has the Female and the Male, the male part is convex and the part
female is concave. The falls have the same way for OBI four parts,
four cowries and OROGBO are:
ALAAFIA, - When all parts of the OBI are open, it means that the
ORisA accepts the offering, and the fall also informs about a person.
sick in the person's family.
ETA EWA,- When three are open and one is closed. The ORisA wants more.
something, to ask the offer consultant to change their behavior.
OGUNOA - When three are closed and one is open. The ORisA has already accepted the
offering, but the client is in doubt.
This fall advises the client not to separate from their wife or husband.
boyfriend (girlfriend).
OKANRAN - Quando dois macho estao aberto e duas femea fechado, e a
the same thing as ALAAFIA Responds for the paths of Exu that will be
working with the Orixá that receives the offering, it must cut the edge of the
closed parts and take to the Exu ibá. Offer a rooster or hen to Bara.
O Elegbara.
OYAN- When all the OBI are closed, the ORisA did not accept the
offering. This fall advises the client to avoid fights or nervousness.
GAME OF OROGBO
Bitter Orange Tree
Open 0 OROGBO in two parts with a dog that has eaten and throw in front
to ORISA, on the ground, on the treadmill or on the plate of ibá.
The pieces that fall upwards, take a piece with your mouth and put it in.
at the settlement of the ORISA being offered. The other party puts it in
offering.
The side facing down goes entirely in the offering.
PEACE.
When everyone opens, the Orixa accepts the offering.
IRERE
1 open part and 1 closed part, ORisA asks to dispatch
immediately the offering.
OSOGBO
The 2 pieces of orobo fall closed, the Orixa says it does not accept the
offering and asks to collect the client for greater spiritual care.
Prayer for OBI / OROGBO
After cooling the ground with the water from the guartinha and with the OBI / OROGBO in between
the hands.
Greeting:
In the world, I am blessed,
ago... Ago Orisha all (orisha that is offered) or Ago ori (so-and-so)
I will talk about Obi in the event.
May there be: peace, health, prosperity, etc...
Peeling off the obi, removing the 4 small pieces on top, saying:
OBI DO FO
OBI DO JO
OBI SE TUN
I am mine
Reza from OBI / OROGBO
THERE IS A CHICKEN IN THE POND
THE SKY IS OPEN FOR US
The trouble is that we are not safe
THE CHILDREN WILL BE NEWLY BORN KINGS / QUEENS
THE MAN IS NOT A WOMAN / ORANGE
Eleda the Man (Fulano) or Orisa (Name)
Play water OBI NLÓ
this is ours (3 vs)
Water sprinkling (OMI) to cool the ground before the game or cutting.
Omi you
Onan you,
Pelé you
DICTIONARY FOR DAILY USE.
GOOD MORNING AND WELCOME
GOOD AFTERNOON AND LADY
BOANOlTE E KUIROLE
WATCH YOUR BACK
THIS MORNING 0 DARE (THE COLOR OF 0 BEFORE YOU)
GOODBYE 0 DABO
Thank you very much, this is great.
How are you? Are you okay?
HOW ARE THINGS? HOW IS EVERYTHING?
WE THANK YOU (A) FOR ARRIVING EARLY
WHAT IS YOUR NAME?
WHERE DO YOU LIVE? IBONI ONGBE?
DAYS
Monday Ojo Ajee
TUESDAY OJO ISEGUN
WEDNESDAY EYE RU
THURSDAY EYE BO
FRIDAY_EYE ETI
SABADOOJO ABAMETA
SUNDAY EYE AIKU
YESTERDAY: YEAR
TODAY 0 NI
TOMORROW HELLO
THEN TOMORROW AT OTUNLA
OTHERS
THE SCHOOL
PROFESSOR OLUKO
STUDENT AKEKO (OKUMIN)
Student AKEKO (OSIMIN)
A JAN ELA FERESE
THE DOOR TO HEAVEN
• 0 BOY OMOKANKIN
• 0 NOTEBOOK IWE
CAD EIRA IJ0 K0
• WORK. ISE
SIT DOWN AND JOKO
GET UP AND STAND TOUGH
TABLE DISTANCE
The friend is called Obi Nrin
0 FRIEND ORE BOY
BOM DARADARA
I HAVE A BAD SMELL
BIG TITOBI
LITTLE KEKERE
ASO CLOTHING
BONE FILA
MULTI PUPA
What time is it?
IT'S HALF PAST ELEVEN - AGOGO MOKANLA ABO
NOON - AGOGO
It's one twenty - I will start working now
It is exactly two o'clock - Agogo Meji
It is two o'clock - Agogo Meji
It's ten to four - ago Merin Ku is my friend.
FIVE TO SIX
OBI and OROGBO are two friends who came from the countryside to succeed in ILE.
IFE
When they arrived in ILE IFE, they faced many difficulties, both of them.
they seek ORUMILA for a consultation:
ORUMILA threw to OBI and told her to make an offering to ESU and then go.
for
house of OXALA and take care of OXALA.
ORUMILA threw to OROGBO and told her to offer a sacrifice to ESU and
after go
take care of SANGO.
Not passing the years, OBI became famous because she made offerings and did everything like
ORUMILA
I had told her. Meanwhile, the same fate did not come for OROGBO.
who became very envious of her friend's success. OROGBO could not resist.
the pressure and went to another city to become a tree.
Someone told OBI that OROGBO had turned into a tree and OBI went to the
meeting of
OROGBO also became a tree.
OXALA went to see the two trees and ordered that all the people who were
cultivate the
ORISAs, and thank you for using the fruit of the OBI tree to converse with the
ORISA and to know if the offerings were approved or not.
OXALA ordered the use of the OROGBO tree fruit to offer to
SANGO.
After a few years, ORUMILA ordered when to perform a wedding,
baptism, EBO, to worship ORISA and thank you for using OROGBO and OBI.
The OBI is used to have happiness, cut tragedy, and unhappiness. The game of
OBI and
important for people who worship ORISA. All Fathers of Santo and Mothers of
Saints must know how to play.
Common questions
Powered by AIThese practices reflect a broader cultural and religious system deeply embedded in communication with deities and natural elements. The use of OBI and OROGBO in divination parallels the larger belief in the reciprocal relationship between humans and the divine. The acceptance or rejection of offerings through divination counters how adherents interpret divine will and adjust their behaviors, illustrating a belief system reliant on signs and omens from higher powers to guide daily living and spiritual well-being .
The outcomes of the divination game dictate specific actions; for example, a fully open OBI (ALAAFIA) indicates acceptance of the offering by ORISA and may engender peace and good fortune, prompting the individual to move forward confidently . Conversely, an outcome like OSOGBO, where all pieces of OROGBO fall closed, signals non-acceptance and suggests the need for greater spiritual care and reassessment of actions . The symbolic falls directly inform what offering, behavioral change, or protection steps should follow .
The linguistic elements and symbols, like the terms "ALAAFIA" or "OSOGBO," are rooted in the Yoruba language, reflecting a deep cultural engagement with language as a tool for spiritual practice. These symbols are integral in conveying complex spiritual messages in a condensed form, reflecting a culture where language and symbols are simultaneously everyday tools and conveyors of intricate spiritual and cultural meanings. Additionally, phrases like "OBI DO FO" or "OBI DO JO" represent incantations or affirmations, emphasizing the performative and ritualistic aspects of language within these cultural practices .
OBI carries the symbolism of happiness, and its usage in divination is linked to the acceptance of offerings by the ORISA, which leads to peace, health, and prosperity. OBI is also connected to cutting tragedy and unhappiness . On the other hand, OROGBO carries the symbolism related to the offering for SANGO and is important in ensuring spiritual care when its fall indicates non-acceptance by ORISA . Each plays a significant role in communicating with the divine and determining the response to offerings.
The transformation of OBI and OROGBO into trees signifies the permanence of their roles in cultural rituals and beliefs. It symbolizes the eternal nature of their influence and the continuous presence of their spiritual significance. Their change into trees denotes a final state wherein they take on new forms but remain integral to the culture, representing how spiritual symbols can evolve yet remain constant in their importance and utility in practices such as divination and offerings .
The story of OBI and OROGBO emphasizes the importance of adhering closely to spiritual guidance. OBI follows the instructions from ORUMILA, involving offerings to ESU and care for OXALA, and becomes successful. In contrast, OROGBO, who does not follow through with the guidance, becomes consumed by envy and ultimately transforms into a tree. This stresses the narrative that adhering to prescribed spiritual practices results in prosperity and alignment with divine will .
The prerequisite for Fathers and Mothers of Saints to know how to play the divination game underscores the expectation of deep spiritual knowledge and practical skills in leadership. This suggests that religious leaders must be not only spiritual guides but also skilled practitioners who can interpret divine will accurately. This skill is crucial for guiding their followers effectively and ensuring that the divine communications through practices like divination are understood and acted upon correctly, thereby upholding the spiritual integrity and efficacy of the practices within the community .
ORUMILA's role as a guide to OBI and OROGBO illustrates a model of divine intervention where the deity provides direction, which requires human action to fulfill successfully. ORUMILA's guidance to OBI leads to her prosperity, emphasizing the deity's role in steering believers towards situations that align with divine favor. This suggests that while divine intervention offers the opportunity, it requires human adherence to divine instructions for that opportunity to manifest as intended outcomes, highlighting a symbiotic relationship between divine will and human action .
Each type of OBI fall has implications for personal relationships. OGUNOA, with three closed parts and one open, advises maintaining relationships, implying unresolved doubts may be addressed through acceptance of the offering . In contrast, a fall like ETA EWA, where three are open and one closed, indicates insufficient offerings, potentially advising change in personal behavior to foster harmony. These interpretations highlight the role of divination in reflecting the state of interpersonal connections and prescribing actions to enhance or maintain them based on divine insights .
The act of cooling the ground with water symbolizes purification and preparation, creating an auspicious environment for divination. It signifies a metaphoric and literal act of preparing the space to receive and appropriately interpret divine messages, potentially calming energies and promoting clarity in the divination process. This act underscores the importance of ritual preparations as essential for maintaining the sanctity and effectiveness of the spiritual communication that follows .