“ᐈ Oduduwa 【Who is, Children, Paths and MORE】”

The actual name of oduduwa It is Odú Aremú, which means: The years that have passed and the years that are to come, also refers to the exhausted years from the beginning to the end, life and death.

He is an Orisha who has great wisdom to offer, despite being careful, prudent and reserved, he can stabilize a person’s personality, as long as he fulfills the commitment that being his son entails.

Oduduwa: Who is he?

The image of this Orisha is manifested through the creation of the universe, to which minerals, animals and vegetables belong. He dwells in the intense gloom of the night. He possesses a single fluorescent eye.

It is a spiritual entity with immense power, it has no silhouette or appearance. He uses the spirits to express himself. He was the first Obá with respect to the human being who made Itá on earth. He is closely connected with Orunmila, Oshún and Obatalá Obalofun.

He was the first king (Oní) and pioneer in Ifé, where the Yoruba doctrine originated from, his name means “Lord of our destiny or of the other world”. He symbolizes the mysteries of death, he formed the universe together with Obatalá, being inseparable as with Orunmila.

This Orisha is received through the Babalawos, it is a substance that cannot be delivered by minor priests.

The characteristics of this saint are the following:

History

Olorun first formed Obatalá, and when Òrìşàńlá (the White Orisha) was on his way to the beginning of the spiritual world, he met Èşù (Eshú, who is also known as Elẹ́gbá or Ẹlẹ́gbára), who ordered him to make an offering.

Obatalá in a haughty tone refused and then Èşù determined that he would receive a punishment, this was to put spicy food along the road and planted a wine palm tree.

After so much walking, Baba settled down to rest. This one was hungry and tasted the food that Èşù had planted. Already satiated, he felt thirsty and with his ọ̀pá-oşoro (opká-oshoró, scepter), he pierced the palm tree and drank from the wine that came out of it and got drunk.

The Orisha, realizing what had happened, visited his father Ọlọ́run and told him. Then Olódùmarè entrusted him with the function of forming the universe as we see it.

On the other hand, Oòduà made the corresponding offerings instead of his friend Orunmila, and hanging from a chain (ẹ̀wọ̀n) that had sixteen links, he scattered over the area of ​​the water (the only thing that existed in the confusion and gloom of the beginning) a small amount of dust.

Then he allowed the cinqueña hen (which has a leg with five fingers) to slip, so that it spilled the earth. The chameleon proceeded to probe the area that was just forming and confirmed that the Orisha was capable of coming down.

He was the first Orisha to step on the earth, from here the ancient ritual is generated where the prediction of the children who have just been born is carried out.

When Obatalá woke up, he expressed discomfort at what had happened. Olorun apologized for the mistake and asked him to model the man with clay. Already being on earth, he undertook a hard fight with Oòduà and his followers.

Oòduà formed the spiritual city of the Yoruba, and returned to his father. Currently all the faithful of the Yoruba religion are considered children of this saint. Oòduà leads the family of 21 Oba, kings of the place, who reaffirm their crowns at the foot of Odùa-Ilẹ̀-Ayé (Mother Earth), also known as Àrẹ̀mú and Agbeji.

Sons of Oduduwa

Some people today doubt the idea of ​​whether there are children of this saint or not, so it is necessary to dispel doubts about it.

The controversy has originated from thinking that only in Africa, is a legitimate priesthood oduduwawhich symbolizes the way in which the children of this Orisha can be consecrated, this in view of the fact that some writers express that in Cuba, these priests have been lost, since these coronations were infrequent.

For this reason, this Orisha was no longer consecrated, and few faithful were crowned as his children, even today it is said that there are no more Omo oduduwaor at least, not in the usual way in which they were crowned.

However, with the intention of preserving the veneration of this saint, it has been implanted in line with the Osha Rule, that the people who are chosen as their children, must consecrate themselves first of all to Orula, who is entrusted about predictions of the future.

This ritual is performed in the Guardian Angel ceremony, where he is crowned together with Obatalá as his main Orisha, and with gold for this Orisha, this is the only way to estimate that a faithful is truly the son of this saint.

Characteristics

The children of this saint have particular characteristics, which are mentioned below:

They have a rough intellect. They take great care of details. They are great observers, open to learning in a legal part. They have a broad critical sense. They question everything in their path. They are usually demanding of everyone around them, especially with themselves. They like perfection. They are meticulous when doing their things. Authority and hierarchy are important to them. They are distrustful. Because they are spiritual, they are very intuitive. On some occasions they are hermetic, prudent, and quiet. They tend to get anxious, are susceptible, and suffer with ease due to the situations they have to live. They gradually mature and thus gain confidence, imposing themselves on their environment. They prefer to be alone, they avoid the crowd.

All these processes can be found in their ancient stories. For the Yoruba followers and their Afro-American progeny, the character of this divinity, mother of their offspring, is evident in the personality of her children.

In one of the typical Ifá poems, it is pointed out that Oòduà suffered and found happiness, teaching the opportunity of such fortune for his followers, who must reflect on emigration, since it is on his earthly path like a spring of triumphs. So when the Orisha personified himself, he was forced to leave the city where he was born.

Some evidence comes from Mecca, from where he was expelled for his religious intransigence, also in some from Benin, where he was a successor prince and due to the entanglement of his stepmothers he had to leave the country, looking for a new place and with advanced age managed to establish his reign.

The children of this saint are aggressive by nature like their Orisha, which unlike the general notion in Cuba, where it is thought to be a calm and calm divinity.

He is a dominant combatant, who must calm down through various ceremonies, they have control over themselves and over the conflict situations that arise, that is where the mature warrior would be.

Regarding their appearance, men are generally tall and very thin, however, there are also some obese. Most women have a very marked beauty and have large breasts (characteristic of them). During their childhood some may be weak and tend to get sick easily.

All are marked by an early old age, and in any way it shows in their organism. They are mature at an early age, which gives them the opportunity to look at life differently than the people around them.

The followers of this Orisha, within Afro-Cuban customs, must abide by strict ethical rules, since it is known that due to his divinity he will not be allowed to make a mistake, if he commits it, especially if he has been previously warned. , because its verb is characterized as sentence.

These Orishas are suggested not to drink alcoholic beverages, their way of being quiet and salt. They must constantly wear white clothing and try not to put themselves directly in the sun or the serene at night.

Necklace

The necklace of this saint is made as follows:

With sixteen white beads for every eight red beads.

It can also be in another way: With eight sections of white beads, separated by two mother-of-pearl beads and a coral bead is placed in the middle of these.

Oduduwa Island

The bracelet or Ilde of this Orisha, is shown below through an image.

Oduduwa Ifa

Without wishing to worry the followers who receive or have received this saint, but they must know that this Orisha has a great responsibility and rigor, since there are aspects of his life that must be improved, before obtaining an obligation of such magnitude.

In some cases, the followers have no notion of what this responsibility means, since without further detail or awareness the “New Sages of Ifá” simply point out that they should receive it only to be stable.

However, they do not give them valid reasons to receive it, and taking into account that they do not know absolutely about this Orisha, they focus on returning what they invested in this saint, since they are dedicated to trading by trade, thinking only of the monetary benefit. what they will get in return.

If for some reason, this saint is going to stay in Ocha’s room, it should be placed in a space where no person passes under it and where it does not get much lighting.

Likewise, the follower of this Orisha cannot have sexual relations on Thursdays, and in the event that he forgets or does not comply with this rule, he must make a small Omiero with some Obatalá plants and take a bath with it before going to the space where it is.

This Orisha sees the hearts of his followers, for this reason, those people who believe that the aforementioned is an “Ebbo”, or a cleaning to avoid refusing to have sex on Thursdays, because it is not like that.

In the event that the action was unconscious or involuntary, the saint will know it, but if the person acted consciously, he will also know it.

In the Yoruba religion, it is stated that this saint is an Orisha of great harmony, and to the extent that he is less busy, much better, because he acts calmly. This is why fighting or yelling is not allowed in front of him.

It is important that the followers know that whoever gives them this Orisha are children of Yemayá and Shangó. This is based on the Odu of Ifá Oggunda Ka, which indicates that in distant times Yemayá and Shangó conspired to steal the crown of Obaloran (son of oduduwa).

This out of revenge due to daring, stalked their children for two years, to make the annual offering in Ifá. Specifically, the children of Yemayá and Shangó were used as a sacrifice to Ifá.

From here it starts that at the moment that a descendant of this saint dies, it is recommended that his Ashé be transferred to the children of this saint, and therefore the children of Oshún and Obatalá, but never to any son of Shangó or Yemayá , since it would damage them greatly.

For the…