Okana She

What is born in the odu of Ifa Okana She?

That the drone fertilizes the queen of the hive and dies by virtue of the detachment of its reproductive organ
Uterine spasm.
The river sand.
The basket.
Why salmon lives in the sea and spawns in the river.
Yewa.
Okana She: Points out: envy, betrayal, and curses
It's where the man's semen was stolen to tie him up.
It speaks of a lustful and capricious woman who wishes to monopolize the love of a man for herself.
He speaks Ifá of madness.
Okana Oshe is an Ifá of oath of Orun and Osanyin.

What is the Okana She sign talking about?

The Egun family and protectors must be taken care of.
It was where Oyá when her husband Shangó abandoned her, from the embarrassment he gave the children fire and then she burned herself.
The sign of Ifa Okana She speaks of the deep feeling of love for women.
It is the virtue of the tie of the virile member.
It is the supreme sacrifice of love.
Children of others are raised.
This is the working bee.
It talks about the Guinea Parrot that was awarded by OLOFIN and the enemies smeared it with ink.
The crown and the dress of Yewá speak.

The Okana Oshe sign points out:

Okana Oshe points out that the Sea is the fourth spirit of the World.
The person is an inventor and a businessman.
Speak peace and prosperity.
Talk about Abikú.
Prosperity is in a furniture business.

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Recommendations of the Okana She sign (1-5):

For this sign you have to grab hold of Egun.

This Odu speaks that the sea is the fourth spirit of the Earth.

For Okana She, the person is shackled with black and white thread on the ankles. Then it is taken away with the Irofá and thrown into the Ebó. This is so he doesn't go to jail.

The uterine spasm is born: It is a total or partial contraction of the muscular fibers of the uterus during or after childbirth, which produces variations in the shape of the organ.

The owner of this Oddun, every time a goat kills a Saint, will drink its milk, to get rid of the curse of this Odu.

It is born here because the Salmon, although it lives in the sea, will spawn in the river. And that the drone fertilizes the queen of the hive and dies by virtue of detaching in the sexual act its reproductive system that comes out with the intestine.

When Okana She appears in an ordinary registry, the person must make sacrifice so that their aspirations and desires are fulfilled. He can be sure that at the beginning of his life there will be problems and interruptions, but that later until his old age he will have peace and prosperity.

When this Ifá appears in Igbodun or in an ordinary record, the person is warned not to blindly trust his friends. He or she must make sacrifice to avoid the danger of having a problem that can be fatal from the machinations of a close friend.

When this Odu appears in an ordinary record, the person must make sacrifice to prevent someone from putting death in their path, or to avoid getting into trouble.

When Okana Oshe appears in Igbodun, the sacrifices mentioned above are special sacrifices (Ono-Ifá or Ode-iha) that are made for the person to have long life and prosperity.

Sayings of the Odu of Ifa Okana She (1-5):

It was for wool and it came out peeled.
The chameleon pays for it by eating.
The river never slows down, it advances.
He who does not want responsibilities that does not make a family.
Draw water in a basket.
When the elderly meet, their experiences are told.
When two fortune-tellers meet, they will discuss the interpretations and manifestations of Ifá.
When two Toucans (bird) meet, they say to each other, Mahuangun Mahuangun.

Odu Okana Oshe Ifa Code of Ethics:

The lustful woman in the end ends up tying up the semen of the man she loves.

Says Ifa Okana She:

In an ordinary record, the person is told that he must make sacrifice to become rich through the furniture, wood, or plank businesses.

In Igbodun, the person should avoid going to gatherings, meetings or rallies. You must serve the new Ifá with two guineas and a ram and offer a rooster to Ogún. In an ordinary registry, the person must serve Ogun for a rally, and offer gifts to the Night.

That you are very sent. -Your friends are going to betray you. You visit a house where you are loved very much, you fall in love with one there.-Do ebo before doing something you want to do.

They are going to treat you to a meal, don't go, and if they come looking for you, pretend to be sick.

Later you will find out that one of those who went to that meal something happened to him, and that was what was going to happen to you.

Prayer of the Odu Okana Oshe:

OKANA SHE EYEN MAMA SUYE INLE IRELE ERI OFINIYAN OTA OBANI FAN AGBANIMI ABANO KAFEREFUN OSHUN, ELEGBARA, ORUNMILA ATI ESHU.

Sueyere of the Okana She sign:

AFERE AFERE ENI SOFUN ORUNMILA KOMAMU OBINI NA.

Ebbo of the Oddun Okana Oshe:

Okana Oshe's work to obtain the power:

To obtain the Awó the power of deterrence over the woman the Osanyin is prepared and placed next to Oshún. To prepare it, a piece of virgin wax honeycomb is taken, two black hens are eaten with Orúnmila, then it is boiled and the suyere of this Ifá is sung. When the bees that always come when this work is prepared appear, three are caught. They are put in the mother of pearl shell and added jutía and smoked fish, roasted corn, cocoa butter and corojo, cascarilla, ero, obi, kolá, osun naború, obi motiwao, salmon head (areni), river sand , brandy, heads of the Orúnmila chickens and covered with the honeycomb that was boiled. This eats with Oshún and lives next to him.

Secret of Oshún Miwa.

In this Ifá the secret of OSHUN MIWA ILE KESESHA ILE BOMBO is prepared, which is a wooden doll in the shape of a woman, with her wooden boat with 16 stones washed in Oshún and that she eats with her and Orúnmila.

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Meaning of the Sign of Ifa Okana Oshe:

The Odu Okana Oshe speaks of the need for spiritual development to avoid tragedies and tribulations. The person is experiencing a financial setback.

This Ifá marks envy and betrayal. Here the river sand was born.

In this Ifá is where the semen is stolen from the man to tie it.

Okana She speaks about the lustful and capricious woman who wants to capture the love of a man for her, whatever the cost.

It is an Ifá of madness. To cure madness or reassure the sick, you have to make Ebo with: 1 white doves, three white plates, 2 clay pots, white or castile soap, new scouring pad.

Ebo will be done and then the patient is taken to the river where he bathes, rubbing his head with the pigeon, the soap and the scrubber and the herbs that he has taken.

Later the head of the pigeon is thrown for the mount, after having made sarayeye with the pigeon.

Note: What is used to wash the head are the tail feathers of the dove, three of it.

This Ifá is an oath of Orun and Osanyin. The Osanyin of this Odu must eat: eagle, tinea, and hawk.

He is an Odu of curses and witchcraft. The person must take care of the familiar and protective Eguns.

For the Awó when his godfather dies, he must make Ebo with two chickens and two Parrot feathers, to inherit all the forces and all the powers of the Godfather.

This was where Oyá and Shangó lived together and Shangó abandoned her and she was plunged into embarrassment and the greatest guilt complex, for which she gave her children fire, and then she burned herself. For this reason and as a consequence of this story, when a woman is abandoned by her husband, she can go crazy and attempt against the lives of her children and against hers.

This Ifá speaks of the deep feeling of love for women. It is the supreme sacrifice of love.

The lymph of semen speaks: clear opalescent liquid, thick alkaline, with a salty taste, produced by the testicles that contains sperm.

Children of others are raised here.

In this Odu the Bee speaks, who spends her life collecting pollen and making honey to feed the Queen's children.

In the sign of Ifa Okana She speaks the White Parrot of Guinea, which was awarded by Olofin, after his enemies soiled it with ink, ash, osun naború, corojo butter etc.

Yewá was born. Here speaks the Crown and the dress of Yewá.

Pataki of the sign of Ifa Okana She:

It was guessed for poverty, suffering and deprivation.

USHE SO ISHE. OSHI LO GBAAGBA TAA RE. ONI KPANJU LO GBA OWO RE NA.

ADAFA FUN USHE, ABU FUN UYA, ATUN BU FUN GOLD TO NSHE OMO IKEYIN WON LENJE LENJE.

Hard work or effort ends poverty.

The deprived person sells the tableware of destitution for him.

The vindictive person takes the product of the effort.

These were the three Awoses who made divination for poverty, suffering and prosperity, the last born to their parents. All three were warned that they must make sacrifice to have eternal honor and dignity. The first two of the three brothers boasted that far from desiring honor and respect, they preferred to be feared by GOD's creatures, and therefore refused to make the sacrifice. Only prosperity made the sacrifice because it wanted to have happy followers.

After a difficult start, prosperity flourished in life.

This is why he fears poverty and suffering, while everyone yearns for prosperity, who quickly became the most successful of the three brothers.

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Okana Oshe Ifa Traditional

ÒKÀNRÀN ÒSÉ

Bíséé bá n se won
Èrín ni wóón rín
Òtòsì or féhun mìíìn
Bíi ká jí ká móo rínraa wa
A day fún Òsun Ògèlèngèsé
Èyí tí n regbó Ìrágbìjí
Ti n lo reé rawó rasè ntorí omo
Òsun Ògèlèngèsé nìí
Òun báyìí?
Wón niwo Osun
omoó ré po
Ó lénìsìn láyé
Òsun bá rbo
Ó de igbó Ìrágbìjí
Ààyé bá gba Òsun
Lo bá kalè nbè
Ayé bá ye é
Ní wa n jó n ní n yò
Ní n yin àwon Babaláwo
Àwon Babaláwo náà n yin Ifá
Ó ní béè làwon Babaláwo tòún wí
Bíséé bá n se won
Èrín ni wóón rín
Òtòsì or féhun mìíìn
Bíi ká jí ká móo rínraa wa
A day fún Òsun Ògèlèngèsé
Èyí tí n regbó Ìrágbìjí
Ti n lo reé rawó rasè ntorí omo
Kín làá bo níbè tú bá bí ni?
Òsun òtòòròèfòn
Làá bo nibè bó bá bí ni
Òsun òtòòròèfòn.

Ifá advises this person that he should become a devotee of Òsun. Life will please you. Ifá advises you not to hold a grudge.

If they grieve for poverty
They would laugh at it
An unhappy person wants nothing more
Of another who wakes up and is laughing at other people's misfortune
He made divination for Òsun Ògèlèngèsé
One that went to the forests of Ìrágbìjí
Who would pray for the sake of children
Here is Òsun Ògèlèngèsé
She was asking Ifá 'Will I have children?'
They replied, You Òsun,
You will have many children
You will have devotees even in life
Òsun performed the sacrifice
She came to the forests of Ìrágbìjí
She had a lot of room for her
She settled there
Life pleased her
She started dancing and rejoicing
She was praising her Babaláwo
His Babaláwo was praising Ifá
She said it was exactly as her Babaláwo had said
If they grieve for poverty
They would laugh at it
An unhappy person wants nothing more
Of another who wakes up and is laughing at other people's misfortune
He made divination for Òsun Ògèlèngèsé
One that went to the forests of Ìrágbìjí
Who would pray for the sake of children
Who should we worship, if one was born by her?
Òsun òtòòròèfòn!
She is the one to whom we must worship, if one is born for her
Òsun òtòòròèfòn.