Okana Otrupon

Okana Otrupon is sign #132 in the Ifa hierarchical order. It is an Odu that emphasizes the need for caution in the face of betrayal, the importance of sacrifice and attention to personal and economic relationships, offering specific guides for the lives of his followers.

Analysis and Interpretation of the Odu Okana Otrupon

Okana Trupon is an Odu that reveals an intense and passionate nature, susceptible to emotional and economic ups and downs. It represents the fire that purifies but can also consume. It is a constant reminder that our actions and decisions have consequences, and that integrity must be the compass that guides our actions.

Economic Aspects:

The person under this sign may experience financial fluctuations, symbolized by the eternal search for more, without ever achieving complete satisfaction. Ambition, although it is an engine of progress, without proper balance can lead to chronic dissatisfaction. It warns of the danger that the desire for material accumulation leads to actions that distance itself from Olofin, indicating that true prosperity comes from a balance between the material and the spiritual.

Health:

In the field of health, Okana Otrupon suggests a predisposition to tensions that can manifest physically, especially in stressful situations caused by conflict or betrayal. The recommendation is to seek balance and harmony, avoiding situations that can lead to emotional or physical extremes.

Religious Aspects:

Religiously, this Odu emphasizes the importance of loyalty and honesty not only towards others but towards oneself and one's beliefs. Elegua and Shango, central figures of this sign, remind us of the need to be faithful guardians of our own integrity and that of the paths we choose to follow. The importance of sacrifices and offerings is highlighted to maintain balance and protect oneself from betrayals and falsehoods.

Personal Relationships (Love):

In love, Okana Otrupon warns about the dangers of infidelity and dishonesty. Relationships under this sign may be tested by temptations and conflicts, but they also offer the opportunity to forge stronger bonds through overcoming these obstacles. She highlights the importance of open communication and trust as pillars to building lasting and meaningful relationships.

Metaphors and References:

• "Yesterday I was a wonder, today I am no shadow of myself" reflects the volatility and constant change that characterizes Okana Trupon, reminding us that success and prosperity are ephemeral if they are not based on solid foundations of character and morals.
• The story of Elegua losing his well-being because of his enemies teaches us about the consequences of our actions and the importance of staying true to our principles.
• The transformation of the horse into a beast of burden for not making sacrifice symbolizes the degradation of our being when we ignore the warnings and advice of Ifá.

Find out more Elegua, the guardian of the roads and destiny, a fundamental piece in Cuban Santeria.

Okana Otrupon Sign Overview

Names or nicknames:

• Okana Trupon
• Okana Otrupon
• Okanran Oturupon

What is born in the odu of Ifá Okana Otrupon?

• Give it to the Iyawo of Osha ashé when he rides with his Guardian Angel.
• May Elegua be the goalkeeper of all houses.
• Here: Elegua lost his well-being because of his enemies.
• It was the chase of the horse with the mole on the forehead.
• Olofin appointed Orunmila his secretary.
• Shango managed to control the horse.
• In Okana Otrupon they speak Shango and Elegua.
• It is an Ifá of betrayals, falsehoods, abuse of trust, traps, slander, desperation.
• Elegua is the owner of the roads and corners.
• Shango is the owner of the candle.

What does the Okana Otrupon sign talk about?

• The person is always crying for money.
• The person was born to rule.
• Talk about trade or business.
• Here: Things are hot as the sun.
• To succeed you have to have Osanyin.
• Elegua was king, but because of his wickedness he lost the crown.

The Okana Trupon sign points out:

• The horse, for not making sacrifice, became a beast of burden.
• Talk about the woman's infidelity.
• It was guessed for prosperity.

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Okana Otrupon sign recommendations:

1. Make Sacrifices and Offerings: It is crucial to make ebó (sacrifice) to cool and calm tense situations, especially when things seem "hot" or problematic. Serving Eshu with a goat and sending traditional offerings, such as a dove to the sea or river, can attract the favor of Olokun and other Orishas.
2. Maintain Honesty: Integrity with the Babalawo and in all relationships is fundamental. Dishonesty can lead to misunderstandings and losses.
3. Take care of Personal Relationships: It is essential to avoid infidelity and maintain respect within romantic relationships. Unfair actions can not only cause emotional harm but also carry serious spiritual consequences.
4. Seek the Knowledge and Guidance of Orunmila: Okana Trupon emphasizes the importance of Orunmila as a source of wisdom and knowledge. Consulting Ifá before making important decisions can offer clarity and direction.
5. Receive Olokun (if indicated): In specific cases, receiving Olokun can be a crucial step in ensuring personal protection and well-being, especially when this Odu appears in Igbodu.

prohibitions

1. Avoid Taking Care of Other People's Children (Without Precaution): Care must be taken when caring for children who are not one's own, especially without making sacrifices to protect oneself from possible misfortunes or complications.
2. Do Not Be Cursing or Practice Evil: Negative actions and evil can lead to the loss of the crown (symbolic of authority and well-being) as happened to Elegba.
3. Shun from Greed: Constant dissatisfaction and desire for more can attract Olofin's wrath. Appreciating what you have and avoiding greed is essential.
4. Do Not Engage in Betrayals or Falsehoods: This Odu warns against engaging in betrayal, breaches of trust and slander. Staying away from such actions is crucial for personal and spiritual well-being.

Sayings of the Odu of Ifa Okana Otrupon:

• Yesterday I was a wonder, today I am not a shadow of myself.
• The more you have, the more you want.
• When one governor leaves, another enters.
• Falsehood and wickedness join slander.
• By not doing Ebo, I became a beast of burden.

"When one governor leaves, another enters" reflects the inevitability of change in leadership and continuity of government. This saying emphasizes that no power is permanent and that renewal and replacement are essential for the dynamics of any society.

Odu Okana Trupon Ifa Code of Ethics:

• Orunmila is Olofin's secretary.

Says Ifa Okana Otrupon:

1. Recognition of your financial ambition: You are always looking for more money, which increases your desire to obtain even more. However, this attitude has caused divine discontent.
2. Divine Warning: Be Cautious of Unexpected Income; they could be destined for unfortunate purposes, such as your own funeral.
3. Constant dissatisfaction: You frequently complain and show dissatisfaction.
4. Neglect towards health: Despite being sick, he shows resistance to seeking a cure.
5. False Friendship Alert: Your enemies pose as friends, sharing food and drink with you.
6. Negative influence: You are under the gaze of many envious eyes.
7. Caution before traveling: If you plan to go somewhere, it is essential to perform an Ebó as protection.
8. Harbinger of adversity: You are warned of impending misfortune.
9. Desire for change: You are contemplating the idea of ​​moving from your current residence.
10. Destined for Leadership: Their nature is to rule, reflecting their royal status. Thank God for this designation.

Meaning of the Sign of Ifa Okana Trupon:

The Odu Okana Trupon addresses Orunmila's extensive knowledge of all things, including the art of traditional healing. Highlight the importance of the client's honesty with the Babalawo.

This Ifá focuses on the figures of Elegua and Shango, symbolizing betrayals and falsehoods. It is about a person who constantly complains about the lack of money, and how his greed arouses Olofin's anger. He is warned about the danger that the money received could end up being used for his own burial.

It is highlighted that, under this sign, the person's things are "very hot", needing to perform Ebó to cool them down. Elegba, as owner of the roads and corners, and Shango, as owner of the candle, play significant roles. It is mentioned how Elegba lost his crown because of his evildoings, suggesting that the person with this Odu should avoid acting badly.

In an ordinary registration, the person is advised to make sacrifices to avoid the risk of caring for other people's children without being able to care for their own. Women are warned not to carry other people's children until they achieve their own pregnancy and to remain faithful to their husbands to avoid curses. Men are warned to resist the temptation to be unfaithful, as this could lead them to lose their essence.

When Okana Otrupon comes out in Igbodu, the person is instructed to receive Olokun. For those who are not married, the next woman in your life is predicted to be your destined wife. If they are already married, they will meet a daughter of Olokun after her initiation into Ifá. It is recommended to serve Eshu with a goat and send traditional offerings to the sea or river in gratitude to Olokun.

Furthermore, a sacrifice must be made in Igbodu to avoid exile from the town for a woman, honoring Ifá with a ram, a chicken, and four slugs, and Eshu with a goat. In an ordinary record, Ifá should be served with a chicken and Eshu with a goat to prevent problems related to a woman.

This Ifa sign also prescribes a special sacrifice to encourage prosperity, related to the story of the path to it.

Prayer of the Odu Okana Trupon:

OKANA TRUPON IKANOFORE IKANIYU NI MUSUKU LOGUE NI OLORUN
OBINI. ATARE BAMBA BILE ARARAGUYO KARA AKORI ADIFAFUN
AYAGUNA AKUKO LEBO IDA OMITI INTORI ARAEY EURE AKUKO LEBO.

Suyere of the Okana Otrupon sign:

OMO OSOLEYEKUN KINI KINI OSANYIN, OMO OSOLEYRKUN KINI
KINI ELEGBA KINI KINI

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Pataki (story) of the Ifa sign Okana Otrupon:

Elegua lost his well-being because of his enemies.

Elegua was the caretaker of Olofin's palace, so he lived very well. However, he became overconfident and, when Olofin came out, he sat on the throne to imitate him. The other Orishas, ​​who envied Elegua, instead of advising him, decided to tell Olofin what was happening. However, Olofin did not believe them at first.

After being insisted several times about Elegua's actions, one day Olofin prepared a trip. Immediately afterwards, he returned suddenly and found Elegua sitting on his throne, making gestures and speaking just as the Oshas had described to him. For this reason, Olofin took Elegua's position from him because he was daring, and from being his assistant he became the palace's doorkeeper.

When Shango found out what happened to Elegua, he went to Olofin to ask him to grant him the position that he had recently removed from Elegua. Olofin looked at him intently and said: «So you come to ask me to grant you the position that Elegua enjoyed. You, such a friend that you were with him until he fell into disgrace, why didn't you advise him not to do what he did? And now you come to ask me that. No, that position cannot be for you and, what's more, I condemn you to live between wars and fire. To Iban Eshu.”

Later, Olofin sent for Orunmila, and when he arrived, he told him: "Several Oshas have come to ask me for the position that I took from Elegua, but if you want it, I will give it to you." Orunmila responded: "No, father, I do not meet sufficient conditions or merits to carry out such responsibility."

Then, Olofin appointed Orunmila his secretary.

Moral and Explanation

The story highlights the importance of humility, loyalty and integrity. Elegua lost his privileged position for abusing Olofin's trust, while the other Orishas showed their envy and lack of loyalty by trying to benefit from Elegua's fall. Shango, in particular, demonstrated false friendship by failing to advise Elegua when necessary and then attempting to take advantage of his misfortune.

On the other hand, Orunmila demonstrated humility and self-knowledge by rejecting a position for which he did not feel prepared, which ultimately led him to be rewarded with a position of greater trust.

The moral of this story is that true greatness is found in humility, loyalty and integrity. It is crucial to be honest with yourself and others, and not seek to benefit at the expense of others. Additionally, this narrative highlights how true friendship and honest advice are valuable and should prevail over envy and greed.

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Okana Otrupon Ifa Traditional

ÒKÀNRÀN ÒTÚRÚPÒN

Opon bémbé Awo ilé Alárá
Àyinbò, Awo Osù
Ló díá fun Osù
Àwon ni ón dáfá fun èìnlójo Ìmòle
Níjó tí wón n Olódùmarè relay
Níbi tí won n pè ní Mékà
Èìnlójo Ìmòle ní n lo ilé Olódùmarè
Bí on bá lo
Nígbà tí wón or mèe bò
Won ò níí ju mérin méta lo
Àyà bá n já won bí ón bá féé relay Olódùmarè
Wón bá to Òrúnmìlà lo
Ilé Olódúmarè táwon n lo yìí
Àwon he móo pé dé padà?
Òrúnmìlà ní e jé Mékà ó móo pè yín ni
Ó ní eni tí inú è bá mó tí or bàá lo
E je ó móo pè yín ni
Ó ní sùgbón and yídì Síhìín
Ni ón fi dá Yídì Sílè
Òrúnmìlà bá ni kí wonó ra àgbò wá
Kí wón or wá ewé odán wá
Kí wón or wá dì sihìín
Ni ón bá ne ibè ní yídì
Ó ní e móo kírun tiyín nbè
Ó ní e móo mo eni tí ilé Olódùmarè bá pè nbè
Ni ón bá n se béè
Ni ón bá n léé yes
Ní won wá n jó ní won n yò
Wón n yin àwon Babaláwo
Àwon Babaláwo n yin Ifá
Ó ní béè làwon Babaláwo tòún wí
Opon bémbé Awo ilé Alárá
Àyìnbò, Awo Osù ló día fun Osù
A day fún èìnlójo Ìmòle
Níjó tí wón n Olódùmarè relay
Wón tí n lo sibè won ò pé dé
Ifá ní wón or móo gbélé kí tiwon
Ilé mòmò yá or
Ilé yíí wúló
Neither gbogbo ayé n pè ni Iléyá.

Ifá advises this person to offer sacrifice. In case he wants to travel, he should consult Ifá before leaving. He must go if and only Ifá advises him to go.

Opón bémbé is the priest of the house of Alara,
Àyìnbò, is the priest of the crescent moon
They made divination for the crescent moon
They made divination for countless Muslim believers
On the day they were going to Olódùmarè's house
The place they call Mecca
Countless number of Muslim believers went to the house of Olódùmarè
When they got there
When they were coming back
Half of them died
They were scared to go on a pilgrimage
They went quickly to Orúnmìlà's house
'The house of Olódùmarè that we always visit'
'How can we go back without dying?'
Òrúnmìlà replied: 'To what you call Mecca'
'Whoever is clean and about to go on a pilgrimage'
'Let Mecca call certain people'
'But the rest of you will have to form a group here'
This is the root of the word 'Yídì'
Òrúnmìlà asked them to bring a ram
And also that they bring odán leaves
They must form a group here in their abode
They started grouping themselves in Yídì
Òrúnmìlà concluded 'You must be having your own prayer there'
'It is there that you will know who will be called by Olódùmarè'
They started doing it like this
They were growing in numbers
They began to dance and rejoice
They were praising their Babaláwos
His Babaláwos were praising Ifá
They said it was as their Babaláwos had said
Opón bémbé is the priest of the house of Alara,
Àyìnbò, is the priest of the crescent moon
They made divination for the crescent moon
They made divination for countless Muslim believers
On the day they were going to Olódùmarè's house
They had gone without coming back full
Ifá advised them to stay at home to pray
Ilé mòmò yá or
Praying at home is better
It is what we all call 'Iléyá.'

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Works (Ebbo) of the Okana Otrupon Sign

When things are hot:

An iron is heated over the fire and placed in front of Shango, and a gourd of water is poured over it. As the smoke comes out, it is said: "BOBILA OMI IKUAO AYUA." Afterwards, Shango will be given two roosters, a bunch of bananas, and his head will be prayed for.

Osanyin from Okana Trupon:

You have to give Elegua a goat that has a white star on its forehead. The head is left to dry. When it is peeled, it is filled through the occipital hole with powdered rooster's head, pigeon, guinea, jimagua vine, yam, marigold, the three precipitates, Osanyin charcoal, white mallow, crackling, tapa camino, gold, silver, copper, Jewish bird head, zunzún, vegetable brain, sea and river flax, piece of satchel. The hole is sealed with virgin wax and lined with white beads and matipó. In the orbit of each eye, a polished bull's eye is placed and in the nostril, three dilogunes. It is washed with omiero of 21 selected herbs and placed in a clay pot with 21 selected sticks. On Fridays, brandy and dry wine are sprinkled. Eat blood together with Elegba and Orunmila.

To get money:

A chick is used, two doves, leaves and seeds of marigold, central bone of fresh fish, feathers from the ebo animals (especially the head), earth from the house, earth from four corners, earth from midday, earth from midnight , and black-eyed peas. Ekru, olelé, ekru-aro, akara are prepared. The ebó is made, ashé of the ebó is added to a plate with ekru, olelé, ekru-aro, akara, and it is offered to all the saints. The pullet is given to Elegua and the pigeons to Osanyin, using the iñales for the ebó. With all the heads, the central fish bone, herbs, marigold pepper, the lands, iyefá of the ebó, an Ishé-Osanyin is created that is placed behind the door of the house and a bush of marigold is planted on top. This is offered to Elegua and Osanyin occasionally.

Against disease:

Three doves are offered to Ogun behind the door of the house. First, the person concerned is cleaned with the pigeons, then the door, and finally they are offered to Ogun. The heads are individually wrapped in white marigold leaves, three leaves per pigeon head with three marigold peppers each, tied with black and white thread and placed behind the door of the house. If the person is not present or if the Ogun does not belong to him, the heads are left at the Ogun where the ceremony was performed. If the work is done in the Ogun of the interested party even if he is not present, the procedure is as in the first case, taking the heads of the pigeons to place them behind his door.

For a good of money: Ogun is offered two doves in the bush, the heads are collected, reduced to powder and mixed with ashé powder from the leaves and seeds of marigold, the central spine of a fish. It is tied in black and white thread and hung behind the door of the house.

Ebó: 2 bananas, 2 doves, wonderful herb and pepper, land of the house, land of the mountain, land of midday and midnight, land of the four corners, a fresh fish, jutía and smoked fish, toasted corn, and a lot money.

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