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I do not have an opinion yet more firm about it, I prefer the
second aspect of power only by preserving the characteristic of the
Orisha (Orisa) be a facilitator in our lives but also strengthen
the family and the family line, but none of these visions implies
any problems or hurts anything.
Both can have an Orisha (Orisa) to help us as any Orisha (Orisa)
family would webe so useful in any mission in life as others,
because this thing specialization Orisha (Orisa) in office, is not
so in practice and that can also always use any Orisha (Orisa)
regardless of what our Orisha (Orisa) original.
We must remember that the Orisha (Orisa) most important is our
ORI, is it that before any Orisha (Orisa) and for us it is more
important than any Orisha (Orisa)including our own, one that is
part of Our ori.
Another new point is the inclusion of Odu in this process. As
there is an Odu of birth, we rarely know because it will only be
checked at birth, we have to recognize that we have an influence of
an Odu in our lives, one Odu born.
If we will start religiously we will receive other Odu. Thus the
initiation Iyawo determining which Odu that iyawo. Thus as the
initiation is a new birth, a newwin-Odu birth. Will always be a Odu
meji because that's how Candomble does. This information is
eventually used but little information is relevant and will only
appear in the process of making the iyawo.
He will have a Awo as Odu and the same or another as a Babalawo.
After all whatis the Odu?
The answer is very simple: We are in all cases dealing with the
same thing and for the same purpose. In the case of the Babalaw Odu
is the sign that marks the divine life as awo, as a priest,
highlighting their strengths and weaknesses, things that make you
better and also the things which should not do, or things thatwill
bring axe (ASE) for him or will take ax (ASE) of it.
A priest of Ogbe-Ogunda will be aligned with your Odu, ie
attracting ax (ASE) while helping the ori others find their way of
life, or when helping these peopleaa away or controlling influence
of AJE that is invoked against it, etc. ..
By doing so he will be doing that for which your Odu was
intended. If you try todo other things she will be working in areas
or activities related to the lessenergy your Odu and may well lose
more ax (ASE) than win.
The Odu are incorporated into people's lives and then assist in
the conduct of their life goals. Thus one gets a Awo Ifa Odu
because this energy, this brand will be useful in the conduct of
their religious life, will help you.
Note that it was the same reason that led the Odu to be assigned
to our Or beforecoming to the world. It is because of this parallel
that I think yes, we received a prior Odu Odu born and this is to
help accomplish the goals of our life.
What makes a feasible explanation is that she is consistent. So
the process is similar, the Odu we receive before we were born is
like Odu that the priest receives. While the priest receives a Odu
for sia spiritual mark helping and guidinghim in this way, the Odu
we receive at birth is the same thing for our life. Wehave a goal
to accomplish and Odu will give us the same thing.
The same thing goes for the Orisha (Orisa). The Orisha (Orisa)
we have is very important in the religious life we ??lead. But see,
one thing is the Orisha (Orisa) to an ordinary, secular, one for a
priest, one that began to take on a mission different from ordinary
life.
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Everyone knows that in the midst of which the priest each Orisha
(Orisa)) is different, the home of each type of Orisha (Orisa) is
distinct and yet similar to each other and the type of people and
problems that a priest of a particular Orisha (Orisa) attracts to
itself this very attached to their own Orisha (Orisa), the ax (ASE)
of that deity (Orisa) Thus, Odu is an energy that we receive to
helpus with something.
In the case of a query to Ifa is the same thing. When we
received a consult IfaOdu, Odu that will temporarily help the
inquirer that he has problems, not necessarily those that he has
solved, but what Orunmila (Orunmila) understands that he has.
Thus I consider that the cycle closes and the facts have
consistency with the concept. This may come back to a question that
seemed present in your posting, which is a Odu. See, again, Odu is
a primary energy elementary Orunmila, or Olodumare who is who has
the power to generate energy that kind sends us through Orunmila
(Orunmila).
Odu is not a deity further. Odu is not as Oxun, Xango, Oxalis,
Ogun who are active elements that handle ax (ASE).
Reinforcing what ever wrote: Odu is an energy source that comes
to AIYE througha consulting Ifa. It will be conducted and channeled
for the benefit of the inqu
irer through the Orisha (Orisa) through the procedures that
babalawo (Babalawo)will perform. This energy to benefit us
accurately, beneficial and fast (in histime) needs a skilled
operator.
The Orisha (Orisa) make use of this energy to work Odu about us
so that the Oduwill then be converted in ax (ASE) of them.
For this reason I do not see how useful this demand that Orisha
(Orisa) corresponds to that Odu. Many Orisha (Orisa) work with many
Odu. Regarding meji Odu, which are only 16 so it's very difficult
to say who can not work with that Odu.
Okanran is an Odu of Eshu? And if I say that it is through
Okanran meji we callXango? What is the Odu Xango, Xango or
different Odu that are not present? The s
ame thing I wish for or Oxun .... And Orunmila (Orunmila) in all
this.
So my understanding is this Odu is not a deity Olodumare one
active agent. The Orisha (Orisa) and irunmoles are. They act on our
lives, either natively or because we need to be. The Orisha (Orisa)
are the elements that go to work and channel the energy of the Odu
for us.
I'm always very careful comparisons, but I must inform you that
there is a concept very similar in the occult and the Kabalah.
There are energies from God, primary energies that are invoked
