Ika Rete (Ìká Ìretè)

Ika Rete (Ìká Ìretè) is an Odu that reveals chest pain, shameful illnesses, and silent envy. It warns against stinginess, reckless speech, and neglect of the spirit. It is Odu #179 of the Ifá Lordship and reminds us that those who take advantage of others without restraint ultimately become victims of their own destiny.

Analysis and Meaning of the Odu Ika Rete

Ika Rete is an Odu where luck moves through very concrete actions: just as Orunmila was instructed to boil a yam and throw the peels into the street so that fortune would find him, Ifá asks the children of this sign for action, discipline, and strict adherence to the ebó. Here there is no room for spiritual stinginess or for doing things halfway: whoever skimps on sacrifices, offerings, or commitments receives only fractions of the blessings they are asking for.

In Ìká Ìretè, Ifá, Ori, Esu Odara, Aje, Egbe, Egungun, and Opo speak; this shows that a person can achieve direction, elevation, leadership, and ancestral support, but only if they correct their character and cease being stubborn, harsh, and distrustful when it comes to obeying Ifá. This sign asks one to touch their chest with their right fist: it is a reminder that the true battle is within, in the heart, in humility, and in the ability to recognize one's own mistakes before life exacts its price.

Economic Aspects

In economic terms, Ika Rete reveals opportunities in leadership, banking, law, mediation, money management, and jobs that involve administering or regulating other people's affairs. It is not an Odu of poverty, but rather of "unfulfilled fortune": money arrives, but it is blocked if the person is stubborn, proud, or overly greedy.

Here, Aje, the spirit of wealth, is at work, but Ifá warns that whoever, ruled by Ìká Ìretè, haggles over the offerings, reduces the sacrifices, or tries to "save" on the sacred, ends up losing more than they think they'll gain. It is advised not to be harsh with others or with one's own finances when it comes to fulfilling Ifá's commandments.

"Greed impoverishes more than need” Ìká Ìretè Remember that those who hold on to too much end up losing more. Fear of giving blocks abundance, while generosity opens doors. Clinging to little prevents greatness; therefore, spiritual stinginess causes deeper deficiencies than scarcity itself.

This sign teaches that luck often lies in simple and obedient actions, like Orunmila's gesture with the yam peels: they may seem insignificant, but they open doors. The economic key of Ika Rete is discipline, strict adherence to spiritual recommendations, and avoiding self-sabotage through stubbornness.

Health and Wellness

In health matters, this Odu speaks directly of the chest: pulmonary infiltration, hemoptysis, respiratory illnesses, and life-threatening attacks (“attack of cephalomyelitis”). It also indicates heart diseases, both physical and emotional, and ailments that appear as public shame or stigma (leprosy, elephantiasis, yaws, epilepsy, and other illnesses that socially isolate the person).

Ika Rete reveals the dangers of dying "between two lights," that is, in moments of transition or carelessness, and warns that due to illness ("intori arun") one cannot promise what one cannot keep. This sign reminds us that health is not protected with fear, but with obedience and perseverance: healing rituals are not negotiable, cannot be reduced, and cannot be postponed.

She also speaks of the woman whose belly swells and appears pregnant, but is actually illness; and of the woman who may lose her mind after childbirth. Yemajá Ibu Maraiga makes herself present to care for internal waters, the womb, pregnancy, and childbirth; but she demands respect, appropriate sacrifices, and that the body's signals not be ignored.

Religious Aspects

Spiritually, Ika Rete is an Odu of profound trials. Here the Atefar ceremony originates, where Orunmila is unleashed and the journey through the 16 lands is undertaken, demonstrating that the person ruled by this sign must undergo intense initiatory processes, changes of course, and confrontations with their own destiny.

This Ifá sign calls for a serious connection with Ifá and the Orishas, ​​not superficial religiosity. In this sign, an Apetebí woman is revealed, destined to marry a Babalawo or someone initiated into Ifá; this underscores the importance of forming a spiritual alliance with individuals committed to the wisdom of Ifá, and not with partners who break with or disregard that path.

Personal Relationships and Love in Ika Rete

In matters of love, Ika Rete is a delicate Odu. It speaks of two-faced people, of relationships where trust is broken by gossip, by talking too much, or by not knowing how to keep a secret. The proverb "the fish dies by its own mouth" applies here to relationships: a poorly chosen word, a confession made to the wrong person, or a betrayal of trust can destroy a couple, family, and friendships.

Ifá shows that the Apetebí woman of this sign needs a partner connected to Ifá, who understands the spiritual weight of her destiny. Marrying someone outside the path, in Ika Rete, brings regret, unfulfilled fortune, and relationships filled with recriminations.

In matters of love, this Odu demands that the heart be cared for, not only physically but also emotionally: do not play with the feelings of others, do not use affection as a weapon, and do not mix pride with love. Relationships in Ika Rete are strengthened by loyalty, discretion, respect for elders, and mutual support during times of illness or crisis.

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General Description of the Ifá sign Ìká Ìretè

Ika Rete is an Odu that strongly affects people and silently tests them. Ifá teaches here that "the fish dies by its own mouth": misused words, indiscretion, and excessive talking can open the door to envy, hidden enemies, and illnesses that become more serious. Therefore, this sign warns against revealing "the secret that saves one" (ewe lamoye), because in Ika Rete there are two-faced people who smile to your face and betray you behind your back.

It is an Ifá of abrupt changes, internal crises, and intense emotional climates, where the person may feel attacked, misunderstood, or under constant pressure.

What originates in the Ifá odu Ika Rete?

• The clancia attack.
• The ceremony of atefar in which Orúnmila is unleashed and the tour of the 16 lands is made.
• Rosa, the oldest of the Yemayá of the Ebagdo land.

Recommendations

• Boil the yam and throw the peels into the street to attract good luck.
• Throw ewefa to Eshu-Elegba and throw the rest into the street; offer a drink to the first person who arrives.
• Prepare güira liquor (equal amount of güira and honey) and take a teaspoon morning, noon and night for chest problems.
• Touch your chest with the fist of your right hand when this Ifá appears.
• Cleanse with a eku every day that Ifá dictates, in the name of Oluo-Popo and Agayú, and then release her alive into the bush.
• Give a pregnant woman a castrated goat and river flax so that she can give birth.

prohibitions

• Do not reveal the secret that saves you (to prevent the hidden enemy from winning).
• Do not be stubborn (to avoid bad luck and premature death).
• Do not be too harsh or confrontational in the country where you live (to avoid contempt and humiliation).
• Do not eat fish with yam puree (to avoid failure and regret).
• Do not be stingy or miserly (to avoid unfinished fortune and regrets).
• Do not marry someone who is not initiated into Ifá (to avoid failure and bad luck).

Proverbs from the Odu of Ifá Ika Rete:

• The fish dies by mouth.
• Greed impoverishes more than need.
• He who keeps his secret, keeps his destiny.
• Between two lights, he who is not careful loses his way.

"Between twilight, whoever isn't careful loses their way."It warns about moments of transition, where confusion and vulnerability are greatest. In those moments, a lack of attention or discipline can derail our destiny, reminding us that personal protection is essential in uncertain times."

Ifá ethical code of the odu Ika Irete:

• The Awó does not say what is saved so that the hidden enemy does not defeat it.

"The Awó does not reveal how he is saved so that the hidden enemy cannot defeat him.Ìká Ìretè highlights the value of strategic silence. The sacred and the intimate are not exposed, because sharing them weakens spiritual protection. Discretion preserves destiny and neutralizes those who act from the shadows.

Says Ifa Ika Rete:

He carries a deep sorrow that could lead to illness or even death. That pain in his chest, that wind he feels rushing from his lungs to his heart, is not something to be taken lightly: see a cardiologist immediately and avoid an unexpected heart attack. He needs to live calmly, bear the world with patience, and seek tranquility. It is also urgent that he move as soon as possible; staying where he is allows his enemies to continue affecting him.

An Egun is disturbing and following you, even within your own home. Be careful what you eat, because something in your food is harming you without you noticing. Three good fortunes are foretold for your life, but do not go anywhere without first performing an ebó. You must attend to Oshún or Eshu-Elegbára.

You will receive a visit from three hungry people; give them food, for with them comes good fortune. Pay what you owe to the saints and heed any signs of illness. Your enemy lives across the street from your house, a ruddy-faced woman.

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Ebó of the Odu Ika Rete – Works for Development

A yam is peeled, invoking esu and begging for his assistance. When finished, all the shells are collected and taken outside: half are placed on the right corner and the other half on the left corner of the house, putting them on the curb. There, Eshu-Elegbara is called again and informed of the work, offering him gbogbo tenuyen of yam. Then you return home and boil the yam, without letting it get too soft so that it retains its firmness.

With that cooked yam, three balls are made, mixing them with smoked hutia and fish, palm oil, toasted corn, obi motiwao, obi kola and honey.

It is given obi omi tuto To Elegbara, a candle is lit and the three balls are presented on a plate. He is asked to open the paths and grant the purpose of the ritual, and a little honey is placed on top. The balls remain before him for three days.

An omiero is prepared with itamorreal, prodigiosa, yam leaves, jutía and smoked fish, corojo butter, toasted corn, rum, honey and three guinea peppers, for the person to bathe in.

On the third day, the yam balls are placed individually on tracing paper; each one is sarayeye performed and then they are discarded in three different places.

On the fourth day, an Ebó is performed with: akukó fifún Eshu-Elegbáraabundant okra, gbogbo asho, cobweb in the house, atitan bata, land outside, land of the four corners, they were bad, Honey, goodbye, pieces of gourd, a hey tuto whole, eku, hey, Abittwo candles, dry obi and the other corresponding ingredients.

On the fifth day, Elegbara is now cleansed, he is given obi omi tuto to him and Ogun, placing first three raw okra pods in front of Elegua, and Ogun gbogbo tenuyen burnt and hot.

Prayer of the Odu Ika Irete

IKA RETE OMO OLUSHE IRETE OMA ILEKE KIRI KIRI
BANLA ABANIYE BATITU. EURE, EYELE LEBO, KAFEREFUN
SHANGO, OGUN ATI OLOFIN. KAFEREFUN YALODE ATI OLOKUN.

Suyere (Song)

SHANGO KOYA ONI YONTO
EJA ERU GBOGBO ERU LOPE EJA MOBA
SHANGO KOYA ENI YONTO.

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Patakies of the Ifa sign Ika Rete:

The Clancia Attack is born

Yemayá lived with Obatalá and became pregnant. During her pregnancy, she began to suffer severe health problems. On the day of her delivery, while Obatalá was eating fish, he heard Yemayá's heart-rending scream and, startled, a fishbone became lodged in his throat.

Yemayá could not give birth. Her pains became unbearable, and she began to have violent convulsions (a seizure). Obatalá, trying to help her, was also struggling with the thorn that was choking him. Finally, the thorn came loose, and after much suffering, Yemayá was able to give birth to her son. Obatalá named him Inle.

From the moment he was born, Inle ran from the house toward the coast. Upon reaching a marshy area, he threw himself into the sea with his mother. There lived Abita, another daughter of Yemayá, so ugly that she kept herself apart from the world. She took the child in, raised him, and, when he grew up, ended up having sexual relations with her.

Yemayá remained in the sea. Every time she remembered her little Inle, she was overcome by a fit of madness. She would emerge furiously from the waters searching for him and destroy everything in her path.

It is said that this is where the so-called "cranial attack" originated: a woman who, due to the aftereffects of a traumatic birth, can lose her mind.

Explanation and Teaching

This story shows how unattended suffering—physical, emotional, and spiritual—can lead to madness and the destruction of everything around us. Yemayá, marked by a painful childbirth and the loss of her son, is trapped in a grief that cannot be processed, only overflows.

Deep pain needs to be addressed and channeledNot hidden. When trauma is not confronted, the mind and heart can break, affecting innocent people and devastating the environment. Ifá teaches that, in the face of suffering, one must seek help, balance, and spiritual remedies before the wound turns into madness.

Olofin had no fixed abode

In the land of Mayekun in Ifá lived Awó Ikawayate, son of Ika Rete and son of Ozain. He always cleansed the people of that land with ashó funfun, abundant ori and much efunEvery time he worked, he would call upon Obatalá, Òrìṣà funfun Orolú, who had taught him this secret, and he would sing:
«Baba funfun jekuao, asho funfun Orolú baba jekuao».

However, the people of that land did not consider him so, nor did the other Awoses, because despite being a child of Ozain, he used few [items/things]. ewe at your job.

At that time, Olofin had no fixed abode: he went from one land to another consecrating the omofaEveryone fed him, but no one cleaned him. The blood and the juju Clinging to his body, they produced such a strong odor that people only approached him to resolve their problems and then left. For this reason, Olofin lived sadly and did not stay in any land.

One day, in Mayekun in Ifá, they were going to consecrate an omofa and they began to call Olofin:
«Baba Olofin ayagba Olorun iba leri Oba, Baba Tiyoko Baba in Ifá».

Olofin heard and set out. But when he arrived, his stench was so intense that all the Omofa fled and left him alone. Olofin left weeping, filled with shame.

On the way he met Awó Ika Rete. Upon recognizing him, the Awó knelt down and made moforibale And he said to him, “Agba kí lé, Olofin.” Olofin replied, “Ayé agba yare, Awó Ika Rete.” Then the Awó spoke to him sincerely:
—Baba, just like me, nobody cares about you. Nobody cares about you because nobody cleans you. I'm going to bathe you so you won't have that unpleasant smell anymore.

Awó Ika Rete called Ozain singing:
«Awó Olofin elekemashire Awó wawa elekemashire Awó,
Ozain Oluwo ewe elekemashire Awó, wawa elekemashire Awó».

Ozain introduced himself and said:
—Here I bring everything you need to bathe Olofin.

He drew 16 ewe of its apo (travel bag), all with a strong smell, and with them they prepared a omiero to make ebó misí to Olofin. When he was ready, Ozain and Awó Ika Rete began to bathe him, singing:
«Olofin Ika Rete baba okogara wawe,
In Ifá Olofin was Odu wawe.

They were passing him the ou down the body to peel off all the juju and eyeball accumulated. When they finished cleaning it, Olorun began to shine more clearly, and Olofin was very happy. He hugged Ozain and Awó Ika Rete and blessed them.

Then, Awó Ika Rete gathered everything that had been taken from Olofin's body and buried it in a joro joro and sat down to do it osoddeIka Rete came out as Odu tonyalé. Then Olofin said:
—My children around the world are becoming asiere (crazy people).

He asked eyeball back eyelé funfunHe instructed the Awó to touch his head and then bathe him again, placing the lerí a eyá tutú about him ou with which he had bathed him.

Ozain gave him eru, obi kolá, efún, obi edún16 candles and 16 I will tieOlofin said to Awó Ika Rete:
—Put these on ashe trust your lerí.

The Awó obeyed and sang:
«Ori laye Olofin, mori salú Olofin,
Mori mori ori kadi yeye Awó Ikawawayate,
Ika Rete Odu ore en Ifá."

Olofin added:
—Leave that for three days and then eat the eyelé On the third day. Then take everything to Agba Eri Oké And call me, for I will always accompany you, because you were the one who bathed me along with Ozain. Now we will go to the land of Mayekun in Ifá, because my children are there. asiere.

Awó Ika Rete replied:
—Don't go like that, Father.

Then he anointed it with plenty. ori y efunHe dressed him in ashó funfun and they set out for Mayekun in Ifá, playing agogo and singing:
"Agogo oni Olofin, Awón Ifá olanlá."

Upon arriving, they went straight to the Igbodun from Ifá and saw that everyone was unwell, singing:
«Afoyun bodún Onifé, afoyun bodún Orilè,
Awó omafoyun Olofin bodún en Ifá, afoyun bodún Orilè."

They all knelt down, amazed to see Olofin so clean. He said to them:
—This was done only by Awó Ikawayate Ika Rete and Ozain. From now on, in everything that is done with me, Awó Ika Rete and Ozain must be present, because they are the only ones who had the courage to bathe and dress me.

From then on, they began to consider and respect Awó Ikawayate. That is why Olofin sees ashó funfun and always carries plenty ori y efun.

Explanation and Teaching

This pataki shows how even the highest deity can become forgotten and "tainted" when everyone only seeks to receive and no one takes care to nurture, cleanse, and dignify what is sacred. Olofin symbolizes spiritual power burdened with blood, promises, and labors that no one purifies.

Awó Ika Rete, scorned for using few herbs, turns out to be the one who truly understands deep cleansing: it's not about quantity of resources, but knowledge, respect, and heart. Ozain, owner of the plants, confirms this power.

1. Do not despise the humble servant or the silent priestbecause he may be the one who truly maintains spiritual balance.
2. It is not enough to "feed" the sacred; it is necessary to cleanse, repair, and honor it....both to deities and to the people who guide us. Where no one wants to touch what is impure, there the true character is revealed.

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Ika Rete Ifa Traditional Nigerian

ÌKÁ ÌRETÈ (Verse)

Ìká nÌká eleja
Ìretè nÌretè Oníwòó
Èjì gede làá gbóhùn àràn
A day fún Òmùmùyín
Omo Aséyìin mòkin
Wón ní kó rbo
Wón ni ó yáa lòó wa ilè
Kó bu oyin àti iyò Sínú è
Kó wáá gbé orùn adìe sórí ilè tú gbé
Kó wáá sàdúà baba è
Kó wáá fi adìe òhún ju gbogbo ara è
Kó wáá gbé Orí adìe náà Sínú è
Wón ní gbogbo nnkan è ní or dùn
Ayé è bá dára
Ó bèrè sii lówó
ó lorò
Baba wón duó tìí
Won gbè é
N ní wá n jó ní wá n yò
Ní n yin àwon Babaláwo
Àwon Babaláwo n yin Ifá
Ó ní béè làwon Babaláwo tòún wí
Ìká nÌká eleja
Ìretè nÌretè Oníwòó
Èjì gede làá gbóhùn àràn
A day fún Òmùmùyín
Omo Aséyìin mòkin
Òmùmùyím give ò
Omo Aseyin
Baba wa gboyin
Yes gbóhùn.

Ifá wishes this person well. He is advised to offer a sacrifice to his father, who accepts a chicken from him. Ifá tells him to dig a small hole in the ground and put honey and salt inside. He should kill the chicken in the hole and pray to him. Ifá says that it is his father who will help him improve his situation. If his father is alive, he should go and give him a live chicken.

Ìká nÌká eleja
Ìretè nÌretè Oníwòó
Èjì gede làá gbóhùn àràn
He prophesied Ifá for Òmùmùyín
The descendant of Aséyìin mòkín
They advised him to offer sacrifice
"Go and dig a little hole in the ground"
"Add salt and honey inside"
"Keep the chicken over the hole"
"You must pray invoking the spirit of your father there"
"Use the chicken to rub it all over your body"
"After this, you must kill the chicken right there"
They concluded by saying: "All your things will be sweetened."
His life got better
He began to have wealth
He was rich
His father was next to him
And it helped him
He began to dance and rejoice
He was praising his Babaláwos
His Babaláwos were praising Ifá
He said it was exactly as his Babaláwos had said
Ìká nÌká eleja
Ìretè nÌretè Oníwòó
Èjì gede làá gbóhùn àràn
He prophesied Ifá for Òmùmùyín
The descendant of Aséyìin mòkín
Òmùmùyín is back
The son of Aséyìn
Our father accepted honey
And we listen to your response.

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