Irete Kutan (Irete Ogunda)

Irete Kutan, also known as Irete Ogunda, occupies place 220 in the Hierarchical Order of Ifá, underlines the importance of sacrifice, teaching us that whoever sows with effort, deserves to reap its fruits. It also teaches us that the Orishas feed on the blood of sacrifices.

General Description of the Irete Kutan sign:

Names or Aliases:

Irete Ogunda.
Irete Kutan.
Go Koda.
Go Gueda.
Go Kuteke.
Go Kutale.

What is born in the Irete Kutan odu?

That the earth gives everything and eats everything that stops and gives.
The burial of the Obe (knife).
Cadaveric decomposition and organic matter.
Pull the okpele backwards, over the left shoulder.
Give unity to the earth every year.
That to be a Saint, he must first die, otherwise he cannot become a Saint (Ikú lobi òsha intori eggun).
May the Iyefá of Oddun carry yam and igbín.
The first man who cultivated the land (Orisha Óko).
That in Atefá in Itá, a procession takes place until a joro joro, with a lit candle each Awó.
The kanango iku idishe koko drum.
The great power of Orun and Oroiña.
The pact or deal between man and earth.
The baptism of the signs of Osha by those of Ifá.
The consecration of the Oriaté.
Azojuano ate pork.

What does the Irete Kutan sign talk about?

The spirit Agamu speaks, who taught men that the gods feed on the blood of sacrifices.
Irete Kutan is called Alewejara (exorciser) of herbs.
Irete Kotun has 3 garments, which are: 1. Malambo, 2. Iyá òsha olelé, 3. Iyá Kerenyegbe.
The Obiní of Olofin, called Ibeni Kun, whose name is Osha Lare.
People became dumb and sleepy when the living and the eggun walked together.
Olofin created the Agba Oddun, superior spirits forged from fire, and the Eda Murin, from clay, water and air.
Mounts Iya Keyegbe for health.
Orishaoko made a pact with everyone, except Ayé (air) and the sea (Olokun).
The Godfather saves the godson.
The Earth is speechless.
Ogun turned Kukale and Teteregun into weeds, and Lembe was saved.
They throw dirt in Olofin's eyes to blind him.
The inheritance is received by the youngest.
Ashikuelu liked young boys.
Obatala is given a dog very early.
Luck is at your doorstep.
Obatala changed the dog for the goose.
The prodigious one speaks.

The sign Irete Ogunda points out:

The Obiní has difficulties giving birth.
The zombies speak, the Bayado of Magba to the land Magba.
Elegba has 3 ikordié.
Pilgrimage begins in Ifá.
The year of fortune has come.
They speak the lies and truths that the Oshas tell when they come down to Earth.
There is Shepe de Iyaré (mother).
Orun a la tinga Orun sherekun sherekun Orun, had 3 daughters and 2 sons with Oroiña.
The sons of the Diloggún speak.
The Eweses are: Chard, Purslane, Júcaro, Guamá, Algarrobo, Guacamaya, Jobo, Itamorreal, Siempre Viva.

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Analysis and Interpretation of the Odu Irete Kutan (Ogunda)

Irete Kutan reminds us that the earth is both the giver of life and the ultimate recipient of all living things, symbolizing the eternal cycle of birth, death and rebirth. The burial of the Obe (knife) and the cadaveric decomposition reflect the transience of material existence and the inevitability of the return to earth. This Odu urges us to honor the earth, recognizing its sustaining power and its ability to claim everything in due time.

Economic Aspects:

The reference to the first man who cultivated the land, Orisha Oko, underlines the importance of agriculture and working with the land for our economic prosperity. Irete Kutan warns about taking care of our properties and inheritances, as well as the need to carry out works to resolve disputes or disagreements over land and possessions. This sign suggests that true wealth comes from our effort and relationship with nature.

Health:

The connection to the earth extends to our physical health, recommending the use of herbs and respect for natural cycles to maintain well-being. It warns about diseases of the lungs and kidneys, possibly as a consequence of imbalances or transgressions in our relationship with the environment and vital principles.

Religious Aspects:

Irete Kutan is deeply spiritual, emphasizing the need for consecration and the performance of rituals to maintain balance with the spiritual world. The consecration of Oriaté and the need to initiate Ifá underline the importance of spiritual guidance and protection against negative influences. This Ifa sign also speaks of the relationship with Orisha Oko and the blessing of Oduduwa and Oroiña, indicating the need for alignment with cosmic and earthly forces.

Personal Relationships (Love):

On a personal level, Irete Kutan warns about the dangers of carelessness and infidelity, which can lead to illness and family breakdown. The need to care for and protect relationships is evident, as is respect for commitments and the importance of honest and open communication. This Odu also points out the influence of past actions on our current relationships, reminding us that bonds of love and respect are essential for family harmony.

You can read: OrishaOko, sovereign of the earth and its wealth, source of life and nutrition

Recommendations of the Irete Kutan sign:

Honor the land: Recognize its power as a source of life and sustenance, and give back to it through rituals and offerings.
Practice respect for the cycles of life and death: Accept the transience of existence and prepare spiritually and materially for it.
Cultivate and protect property and inheritances: Land and family property are sacred and must be diligently cared for.
Maintain a balanced relationship with nature: Use herbs and rituals to promote health and well-being.
Get started and follow spiritual guidance if necessary: The protection and guidance of the Orishas are essential to face life's challenges.
Caring for personal relationships with love and respect: Fidelity and honesty are keys to family and love harmony.

Prohibitions of Irete Kutan (Ogunda):

Neglecting the relationship with the earth and nature: This can lead to personal and collective imbalances.
Ignore signs of illness or imbalance: The health of the lungs, kidneys and nervous system must be taken seriously.
Neglecting properties and inheritances: Negligence can result in significant material and spiritual losses.
Participate in actions that dishonor family and personal commitments: Infidelity and abandonment of responsibilities can have serious consequences.
Avoid initiation or necessary spiritual guidance: Ignoring the call to consecration can result in a lack of protection and guidance.
Neglecting recommended offerings and rituals: Lack of respect towards the Orishas and ancestors can lead to imbalances and adversities.

Sayings of Irete Kutan:

Lamp in the street and darkness in the house.
Luck is at the door of the house.
The old man is already done.
Yams and corn go underground and are born. But, if you go down to earth, you don't come out anymore.
Everything is born from me and everything returns to me.
The year of fortune has come.

«Street lamp and house darkness» It reflects the discrepancy between how a person shows themselves to the world and what they really live inside or in their home. This saying invites us to consider the importance of taking care of our internal and family world as much as our external image, reminding us that the true essence and happiness lie in the balance and authenticity of our private lives.

Says Ifa odu Irete kutan:

The three brothers must perform Ebó to avoid death and maintain a close relationship with Obatalá.
It is crucial to avoid the maternal curse and keep the promises made.
He has a significant fortune or inheritance and is considered the person in charge of funeral affairs in his family.
He faces financial difficulties due to debts with his Guardian Angel and Ifá.
You should be careful about hair loss and make sure that no one uses your hair to harm you.
It is necessary to establish òsha to correct the errors caused by disobedience.
Undo any malicious act and take the prepared ritual baths, discarding the water in the bush to eliminate delays.
You should not make decisions without first consulting with Orunmila, as your life could be negatively affected.
Keep hidden what should remain secret, especially in the face of the wrath of the young.
Someone has done evil works against you, so you must protect yourself.
You have conflicts related to property and land, and you want to make significant changes in your life.
Three enemies seek their harm without knowing how to achieve it.
Avoid disputes with your partner, as she might seek company elsewhere.
Her partner has relationships with two men, one with light skin and the other with dark skin.
A person who has cheated on you three times needs to approach you for salvation.
There will be altercations in their neighborhood, with rumors of a death that, in the end, does not happen.
Excess worry is affecting your mental health.
His wealth generates envy in others; Avoid selfishness and improve your treatment of others.
Do not spread gossip and foster an environment of respect and honesty.
A child faces health problems due to risky sexual relations with an immoral person.

Prayer of the Odu Irete kutan:

Shemi Omi Biome Kekere Ite Kita Ayanaku Yama Adifafun Orunmila Inshe Elelipin Abeboadie Eleda Ni Aya Ikori Lebo, Buruku Nisheye Yayo Opolopo Onire Ni Fami More Adifafun Ako Aya Tofa Awado Yaloko Ita Kuta Ayana Ou Ayana Umbati Babalawo Oroko Lodafun Ou Ayana Umbati Babalawo Oroko Lodafun Oni Babalawo Oroko Lodafun , Afefe Iku Oko Bi Aye Omo Lara.

Meaning of the Ifá Sign Irete Kutan

If the Aleyo or the person consulted is of advanced age, his life is already fully realized. Irete Kutan stands out for having been the first man to cultivate the land, although he did it individually, without relying on anyone. This solo action brought him abundance, but also enmity and envy, which eventually led to problems. When facing difficulties with his crops, he sought the advice of Olofin, who rebuked him for his previous attitude and urged him to seek guidance in the beings and elements that he had ignored. The hill and the sea rejected him because of his past behavior. Finally, upon asking advice from the land that he had exploited so much, it decided to swallow him, demonstrating the principle that what the land gives, it itself can claim.

This Odu is guarded by Ogunda Meyi. He emphasizes the need for the exorcism of the herbs, to free them from any curse that Obatala has imposed. It is crucial to avoid eye contact with the eggun, as this can have adverse consequences. In the face of adversity or theft, this sign offers protection when invoked correctly.

Advice from the Irete Ogunda Ifá Sign

Irete Ogunda offers similar advice on vigilance in the face of envy and betrayal. This sign advises performing Ebó to protect yourself from hidden enemies and promote health. The importance of spiritual consultation before making important decisions and the need to avoid conflicts is highlighted.

Furthermore, this Odu warns about the consequences of actions against one's own family members and suggests caution when dealing with one-eyed people or the spirits of the dead. The realization of Ebó is essential to prevent adversaries from achieving their malicious objectives. Also, the importance of taking care of your health, specifically the lungs, kidneys and nervous system, is highlighted.

Irete Kutan, highlights the importance of humility, community and spiritual consultation. They teach us that respect for nature and for others is essential to avoid conflicts and ensure a harmonious and prosperous life.

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Ebó of Irete Kutan: Paraldo

Ingredients: Akukó adié, obi, itaná, ekú, eyá, awadó, orí, efún, otí, oñí, ministers.

Process:

A hole is opened in the ground and at the bottom of it are written OTURA NIKO, IRETE KUTAN, IRETE YERUBE. Outside, it is written OTURA NIKO.
The materials indicated for the Paraldo are deposited in the hole, except for the itaná, the obi and the osiadié.
The itaná is lit outside the hole.
The subject is placed standing, with his back to the hole, and the chicken is given to him to hold with both hands.
Moyuba is performed and obi is offered to EGUN.
The osiadié is taken, placed on the subject's back and the signs BABA EJIOGBE, OYEKUN MEYI, OTURA NIKO, IRETE KUTAN are recited, intoning each one their suyere.
The subject remains motionless while praying. During the song, the subject is made to spin. When singing OTURA NIKO, you sing: Onire, Onire Iku Egun Paraldo Alado Onire, Onire Iku Egun Paraldo SomoAnd you hit the ground with the akukó adié on the sign that is outside the hole. Note: At this point, the subject must leave the place of the ceremony without looking back and going to the previously indicated place.
The blood of the akukó adié is offered to the hole, then it is placed inside the hole along with a little omi tutu, opolopo otí, orí, efún.
It is queried if EBO ADA and the obi are also added.
The itaná is taken, extinguished, broken into four pieces without breaking the wick, OJUANI SHOBE is prayed and placed in the hole.
The hole is covered.
The Awó and all those present wash their hands, forehead, lerí (head) and neck with otí.

Note: Later, in the house, obori eledá is performed to both the Awó and the Aleyo.

Patakies of the Irete Kutan (Ogunda) sign:

To be a Saint, you have to die first.

At the beginning of the world, God created all forms from the four primary elements: air, earth, fire and water. These forms evolved into the Eda Murin, beings endowed with extracorporeal perception. The higher spirits, known as Agba Odun, were forged in fire. Olofin, the supreme one, ordered the Agba Odun to worship the Eda Murin, created from clay. However, one of the Agba Odun, called Alosinburuku, refused to worship them, arguing: "How can I worship those beings of clay when I am made of fire?" For this rebellion, Olofin condemned him to live separated from his presence. Alosinburuku, in his isolation, began to incite evil among the Eda Murin, distancing them from the worship of Olofin. Faced with this situation, Olofin summoned Iku Alashona, the Angel of Death, and entrusted him with a mission on Earth, reciting:

«Opolopo Eleri Ikú Bogbo Eda Murin Ikú Lobi Òsha Orísha Eggun»

As the beings died, Olofin appointed Omalye Egun, the King of the Dead, who transformed the Eda Murin that died into otá (stone). Although they kept their name, they had to return to Earth to be worshiped in stone form, giving rise to Orishas such as Obatala, Shango, etc. This reflects the principle that «Iku Lobi Osha Intori Egun»That is, to achieve holiness, one must first experience death, because without this step, it is not possible to become a Saint.

Explanation: History teaches that pride and rebellion can lead to separation and isolation, even among the most divine of beings. Alosinburuku, by refusing to recognize the value of beings created from clay and defying Olofin's will, condemned himself to loneliness and rejection. This story underscores the importance of humility, recognition of the interconnectedness of all forms of life, and the need to respect the cycle of life and death as a path to transformation and holiness. He reminds us that, in Yoruba spirituality, all beings have their place and purpose, and that death is not the end, but a necessary step towards a higher form of existence.

The first man to cultivate the land.

Irete Kutan, the first man to cultivate land in this world, took this initiative without seeking the collaboration or advice of others. Through his efforts, he managed to obtain abundant fruits and products from the land, but this solitary success also earned him the envy and animosity of those around him.

Over time, the quality and vigor of his crops began to decline, prompting him to seek Olofin's wisdom. However, Olofin, pointing out the autonomy with which Irete Kutan had acted until that moment, suggested that she seek advice from his peers.

Visiting the hill and then the sea for guidance, they both rejected him because of their previous attitude of self-sufficiency and disdain for others and nature. Exhausted and out of options, Irete Kutan finally turned to the plot of land he had cultivated, only to be reprimanded once again for his lack of respect and consideration for the land that had nurtured him. The earth, manifesting his final power and teaching, opened and devoured him, symbolizing the eternal cycle of giving and receiving.

Explanation: This story reflects a deep Yoruba principle: the interconnection between humans and nature, and the importance of acting with humility and in community. It teaches us that individual success, when achieved at the expense of harmony with the environment and without consideration for others, can lead to loneliness and failure. Furthermore, it highlights that the earth, a source of life and sustenance, has the power to reclaim what it gives if it is not properly respected and honored. The narrative underscores the importance of living in balance with the environment and seeking wisdom and counsel in our interaction with the world around us, reminding us that what the earth gives, it can also claim.

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Irete Kutan Ifa Traditional:

ÌRETÈ ÒGUNDÁ

Òkè ìhín ni ò jé á rókè òhún
Òkè òhún náà ni ò rókè ìhín
A day fún won nÍretè a pé lóko
Ekún ajé ni won n sun
Wón ní kí wón ó rbo
Kí wón or lè baà lájé lówó
Àwón lè lájé lówó báyìí?
Won ko ha!
Joojúmó leé n lo Ilé ni?
Eni tí ó bàá lájé lówó lóko ò níí lo Ilé njoojúmó
Yóó fara mó àwon nnkan è
Wón ní kó sì móo gbin àgbàdo
Ní bá n gbin àgbàdo
ni n tajà
Ngbà or dodún keta
Tòun towó ló walé
Wón ní haà
Wón ní e è rí àwon aráa Ìretè a pé lóko?
E è ri bí ón tí n gbónwó bí ení n gbón yangan?
Ayé ye won
N ni won wá n jó ni won n yò
Wón n yin àwon Babaláwo
Àwon Babaláwo n yin Ifá
Wón ní béè làwon Babaláwo tàwón wí
Òkè ìhín ni ò jé á rókè òhún
Òkè òhún náà ni ò rókè ìhín
A day fún won nÍretè a pé lóko
Ebo ajé ni wón ni kí wón o se
Won gbébo nbè
Wón rubo
Èyin ò ri bí o
Òkè ìhín
N ni ò rókè òhún or
Òkè òhún or
Kò mò rókè ìhín or
Ará Ìretè a pé lóko ni won n gbónwo bí ení n gbón yangan!

Ifá advises this person to sacrifice pigeons and corn. He must sprinkle corn for animals and birds to eat. If he is living somewhere outside of his homeland, he is advised to stay abroad or there so that he has the fortunes that he will bring home after three years.

It is the hill here that does not let us see the other side of the hill
And it is the hill over there that does not allow us to see from this side of the hill
They were the ones who made divination for Ìretè a pé lóko
They were lamenting because they had no wealth
They were advised to offer sacrifice
So that they could obtain wealth in the easiest way
They had asked, 'Will we ever have riches?'
The priests exclaimed in surprise over the divination
'Why do you go home every day'
'The person who will have wealth in the easiest way should not go home every day'
The priest told him: 'He should keep his things'
They advised him to grow corn
And they started planting corn
And from the sale of the harvested corn
At the end of the third day
They would go home with a lot of money
And people would be surprised and exclaimed
'Can you all see the people of Ìretè a pé lóko'
'Can you all see them pulling money out like they're pulling corn?'
Life pleased them
They then started dancing and were very happy
They praised their Babaláwos
And their Babaláwos praised Ifá
He said it was exactly as his Babaláwos had said
It is the hill here that does not let us see the other side of the hill
And it is the hill over there that does not allow us to see from this side of the hill
They were the ones who made divination for Ìretè a pé lóko
It was the sacrifice of wealth that they advised him to make
They heard about the sacrifice
And they offered it
Can you see a real event?
The hill from here
It does not allow us to see the hill over there
The hill over there
Can't see the hill from here
The people of Ìretè a pé lóko to date are taking money as if they were harvesting corn.