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Obi Divination Format From The Araba Teleroko

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OBI DIVINATION FORMAT By The Araba Teleroko, 2013

“Preparation Before Divination” 1. -

Make certain that you have adequate time allotted for communicating with the ancestors or orisha. Choose a time that is not affected by a later appointment or commitment that might act as an interruption to the process of divination.

2. -

Organize your thoughts carefully. Make certain that you have the issues that you want addressed clearly thought out. If it helps, write your questions down. Sometimes seeing them written in front of you helps in the process of prioritizing and understanding what it is that you really want to have answered.

3. -

Have an adequate amount of obi pieces available for use in divination. You should have at least two full sets (8 obi pieces) that can be used. Sometimes a piece of obi, or an entire set of four, does not last through the divination session. If the pieces are used too many times or are deformed in any way, replace them with fresh pieces before starting or continuing. (Use your own ashe!)

4. -

When asking questions of the ancestors or the orishas (particularly Esu), be careful not to ask the same question twice. (e.g.) If you asked if you should go to the party tonight and were told no, do not then ask if you can go to a small gathering of your friends being held tonight. You cannot really fool higher order forces and the one who will be taught a lesson will end up being you.

5. -

When you first start to divine, try to keep a journal of the questions you ask and the answers that you are given in response. Include in the record the letter that brought the yes or no i.e. alafia, egife, itagua, etc. This record over time will teach you a great deal about the quality of communication you are having. It will also give you a view of the way the force you are speaking with is relating to you.

© Copyright 2013. Walter Ince. All rights reserved.


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“Opening Prayer” There are many different types of prayers used in this tradition to begin the divination process. There is no specific one that is more correct than another. The general purpose is to set the tone and open a spiritual climate for the communication that is about to happen. The following is a general format used by many olorishas in the process of conducting divination. Cleansing – Purification The first thing that is done is that a bit of water is sprinkled on the floor in front of the force being read. While doing this you say: “Tutu, omi tutu, ano tutu, ile tutu, egun tutu, tutu Laroye, Orula ashe”. This states that you are pouring water to refresh, to take away sickness, and make the house cool, the ancestors cool, and to cool down the energy of Laroye, a form of Esu. It closes with a salute to Orunmila. Salute to the Almighty The next section begins by acknowledging God. In the Yoruba context and tradition, this is done by paying attention to some of the attributes that are seen as only belonging to Our Creator. (Beginning at this time and continuing throughout the prayer process, small pieces are picked off the sides from the four pieces of obi and are held in the hand of the diviner.) Mojuba: “ “ “ “ “ “ “ “ “

Alaiye Olorun Edumare Olodumare Eleda Aiye Olojo ini (4x) Olupese Oba Loni Oba Lona Oba TiTi LaiLai Oba Orun ati Aiye

Ashe © Copyright 2013. Walter Ince. All rights reserved.


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Salute to the Orishas This section acknowledges the Orishas. The order that they are placed in is the order used in the oro when they are sung for. This section should also include roads of the orishas that are close or familiar to you. (e.g. the road of the orisha of your godparent, the road of the Esu that you have, the road of the orisha of your mate, etc.…) Mojuba awon orisha. Mojuba: “ “ “ “ “ “ “ “ “ “ “ “ “ “ “ “ “ “ “ “

Elegba Ogun Ochossi Inle Dada Orisha Oko Babaluaiye Osun Osayin Aganju Sango Ibeji Obatala Oba Yegua Oddua Oya Yemonja Oshun Orunmila

Mojuba gbogbo Orisha kosi ranti, ashe.



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Salute to the Ancestors This section starts with acknowledgment of the great mother and father of all humans and then proceeds to the ancestors who kept alive our tradition, particularly those here in the Diaspora. Following these should be the ancestors in your line of Orisha or Ifa if you are a priest in the tradition. Finally, and most importantly, should be the ancestors from your own bloodline. These should be acknowledged with the Father’s line first and then the Mother’s and with the males first and then the females. If one or both of your parents have made their transition, they should be acknowledged before anyone else in those listed from your immediate family. Mojuba gbogbo egun. Ibashe: “ “ “ “ “ “ “

Iyatobi, Babatobi Baike Oba Di Meji Aponti Akoda Asheda (all others – see previous paragraph)

“

Gbogbo egun kosi ranti, ashe.



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Invocation Against Negatives With the understanding that there must be negative in the universe in order that there be a positive, we pray only for the existence of negative as it is necessary for the experience of good in our lives. This section lists all of the major negatives that we ask not to be in our path. Kosi: “ “ “ “ “ “ “ “ “ “ “ “ “

Iku Arun Aja Wahala Wahala fun Ile Ejo Ofo Ofo Inera Acoba Araiye Araiye Ori Omo Kekere Fitivo



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“Mechanics of Throwing First Hand of Obi” Place all of the obi in your left hand. With your right hand toss the bits of coconut that have been taken from the obi pieces during the prayer onto the force that you are divining. While doing this say: “obi fin ibi, obi fini eyo, obi fini ofo, obi fini aricu babagua” (sp?). While holding the pieces in your left hand, touch the floor with your right hand and then touch the obi pieces saying: “ile mokeo (aquaiye)” 3X. Switch coconut pieces to your right hand and with your left hand touch the pieces, then the floor, and then the force being read, saying: “(name of the force) mokeo” 3X. Switch the coconut pieces to your left hand again and touch the pieces, and then the floor and then the force being read each time while saying: “aquaiye omo, aquaiye owo, aquaiye aricu babagua”. Place both hands on obi while alternately bringing it to each shoulder saying: “obi (name of force) aguañya” 3X. Start with your right shoulder. Bring obi with both hands to approximately knee level and allow them to drop to the floor. “Mechanics of Throwing Remaining Hands of Obi” Place all of the obi pieces in your right hand and place just above and in front of the force being read and ask the question you wish answered. Place both hands on obi while alternately bringing it to each shoulder saying: “obi (name of force) aguañya” 3X. Start with your right shoulder. Bring obi with both hands to approximately knee level and allow them to drop to the floor.



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POSITIONS IN OBI DIVINATION OOOO >

Alafia All of the obi pieces are white side up (showing). This position signifies a yes to the question being asked. It is also unbalanced because all of the pieces are showing the same side. It signifies peace, light, and an opening of the way for positive action. The obi should be cast again because even though positive, the unbalanced nature of the position could easily migrate to something negative. The second casting will give an indication of what will be following the glowing positive of this position.

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Ocana Yekun All of the obi pieces are dark side up (showing). This position signifies a no to the question being asked, unless you are divining to egun, Babaluaiye, or Olokun. In the three latter cases, this position could be a yes if it comes during the first casting. (verify this by casting again to ascertain if the force is really indicating a yes). Ocana Yekun indicates a dark, foreboding situation. There are things that can not be seen or known. Roads are blocked: the way is closed. As in Alafia, the obi should be cast again to see what movement might be coming after this extremely unstable situation.

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Egife Two of the obi pieces are white side up and two of the pieces are dark side up. This position signifies a yes to the question being asked. It is the most balanced and stable because both sides of the obi are represented equally.

О>

Ocana One of the obi pieces is white side up and the remaining three are dark side up. This position signifies a no to the question being asked. The negative response given here is firm. There is no need to cast obi again in reference to the issue that this position was in reply to.

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Itagua One of the obi pieces is dark side up and the remaining three are white side up. This position signifies uncertainty and requires that the obi be cast again. If the second cast is once again “Itagua”, it signifies a yes to the question being asked. If the second cast is “Alafia or Egife”, it also signifies a yes to the question being asked. If, however, the second cast reveals “Ocana Yekun or Ocana”, the answer to the question being asked is no. © Copyright 2013. Walter Ince. All rights reserved.