Iwori Otura: What does it mean, sayings, tips, says Ifa and more

Iwori Otura also called Iwori Turale is one of the Odu or sign of Ifa, this tells us that always before starting any commercial activity we must have the advice and approval of Ifa and the Orishas. Ifá says that this person must offer the sacrifice so that someone who he underestimates does not leave with his fortune. This is Odu number 58 in the Ifa genealogy.

Other names for Iwori Otura:

Iwori Otura.
Iwori tural.
Iwori Tuanilara.

What is born in the odu of Ifa Iwori Turale?

Let the chickens cool off when they are given to ORUNMILA.
David's Honda.
Here: YEWA speaks.
Ceremonies are made to the Rainbow.
You cannot bathe with someone else's soap.
Mark change of head between sisters.
The head can trip over the feet.
The oyster only opened its mouth to eat.

Iwori Otura Notes:

You cannot be curious.
Talk about nonconformity.
It should not be cruel to the fallen.
It is a hard Ifá. Curses.
OLOKUN made riches known to man and they forgot about him.

You can also read: Ifa Iwori Meyi sign

Recommendations of the Iwori Otura sign:

For this Odu, the advice of Ifá should be sought in everything that is to be undertaken, so as not to have losses.

For this Ifá, the elders should be respected and heard.

Awó Iwori Turale will have to swear in OSANYIN to stabilize his health and economic situation.

Here he is fed at the door of the house.

SHILEKUN ILE: With this song "SHILEKUN SHILEKUN ENI LETU". (he is given a dove)

Awó Iwori Turale must receive OLOKUN to achieve happiness and prosperity.

IWORI TURA: MAFEREFUN OYA, OBATALA, OSANYIN, OLOKUN, YEWA, ESHU.

YEWA is the true owner of the cemetery and of IGUI TOBAKIKAN - El Palo rotido -, since she was the one who allowed OSANYIN to live there, and she lives among the roots of EWE ODAN - Álamo -, on the banks of the floods, but he looks for his food in the JORO-JORO of the cemetery.

Here OSHUN is given a ceremony on the river, touching him asheré lined with yellow cloth and then wearing his OSHUN.

Iwori Tura will meet a woman who has experienced many adversities in her life, and that will be her happiness.

Meaning of the Odu of Ifa Iwori Otura:

For this Ifá, you have to wash your head in the river with a mouse and soap, and then give Eshu a rooster.

Here OYA gets nine Guacalotes -EWE AYO.

This Ifá marks a change of head from one sister to another.

You have to have a Duck, who comes into the house and let it get all dirty, then it will clean up afterwards without protesting. This is to prosper.

Here the head can trip over the feet.

He suffers from the left leg.

You have to take care of accidents at home and on the street.

For this Ifá Iwori Turale, you have to celebrate the boys and give food to OSHUN to prosper.

Little is said here so as not to fail.

ORUNMILA says: that beauty and all kinds of happiness are approaching. In this Ifá, to get the IRE, you have to surround yourself with beautiful things.

At Iwori Otura, ORUNMILA is put on a mariwó crown, with 16 Parrot feathers.

Sayings of Iwori Turale:

The mouth that eats salt, eats sugar, eats good and eats bad.
Take a good look where you are walking.
The oyster only opens its mouth to eat.
Beauty gives all kinds of bliss.
Curiosity can bring death.

Ifa code of ethics of the odu Iwori Turale:

The Awó must speak little so that he does not fail.

You can also read: Oddun of Ifa Otura Pompey

Iwori Otura bans:

Here you cannot be curious and not investigate what you are not interested in, so that you do not get hurt or suffer an embarrassment.

Iwori Otura speaks of a dissatisfied person.

You cannot be violent by this Ifá, because you can lose your mind and destroy your happiness.

Here you can not be cruel to the fallen.

When this Odu comes Osobo, the person has a curse on him. He will wash his head with herbs from OBATALA and he will be asked for his head with two white doves. Either you will do the work of washing his head with the mouse and soap, or you can do both, first that of the river and then that of OBATALA.

SHANGO necklace should be worn here.

In Iwori Otura a rooster is fed to the Eguns, both spirit guide, spirit protections and deceased relatives. If EBO is done, it is buried.

Here sadness can kill the person.

Here the marriage cannot be cursed, because those curses will reach them, try to correct their differences so that mutual respect and consideration prevail or, otherwise, they separate so that neither of them is harmed.

This is the Ifá of the oyster, which only opens its mouth to eat.

This Ifá speaks of the riches of the sea, that OLORUN gave them to man and they threw it on their shoulders and forgot about OLOKUN, that is why the waves announce the same wealth as death and destruction.

For this Odu Iwori Tura, the person can only have a single commitment, because more than one harms him.

Here you take the herb Well stopped and Marjoram to take in cooking for stomach problems.

For this Ifá, a dove is fed to the Framboyán bush.

What is the Iwori Otura sign talking about?

For this Ifá, it is very important to receive YEWA and in turn attend to her, because this Orisha defends Iwori Turale.

Flowers and candles are placed on this Orisha.

By Iwori Otura, an Inshé-Osanyin is prepared to secure the house, which is made into a doll.

Here, ORUNMILA is given lilies.

Because of this sign of Ifa, one must keep the house clean and collected.

You have to use a straight cane.

You have to have an Inshé-Osayin with deer hair.

Here the wife is sent to take good care of her.

Here ceremonies are made to the Rainbow.

The Awó IWORI TURA in his greater hand must put a silver Sun, a Moon and a silver star.

The herb of this Odu is Marjoram.

EBOMISI is made: with GBURE grass -Levántate- and its flower.

For this Ifá, the person cannot bathe with someone else's soap.

Here, when a person is ill, they are left naked and covered with a white ashola.

In Iwori Otura was born to refresh the chickens that are given to ORUNMILA, pouring water on their wings. «OLUNENE TUTUNENE OLUNENE TUTUNENE BI INA KUKO YOKA UNWA KIRUN ANONI» «TUTO DUDU NENE INANKIYO NIPA RONI ORO NIKI KUKUFE OTUN OMO IKIKU LA OSI ORISHA»

You can also read: Ifa Odi She sign

Says Ifa Iwori Otura:

You are going to have a tragedy because of a woman who is in love and who is pregnant with you. Besides, there are three more women who are also pregnant.

You are going to have a scare on a road; Three or seven days ago that you were going to fall, that in that fall death was going to be caused. They are going to give you or have given you advice, try not to forget it. He's in a big hurry. He ignores his wife.

He is receiving losses or damages, but he does not know where they come from or who his enemy is. He lives with his eyes closed and it is necessary to open them, so that they do not deceive him any more. Do not bathe with soap that someone else gives you. If it is a woman who is being looked at, she is told to be careful, that she has three husbands and she will be discovered.

In your house there is a sick person, do not dress him so that the evil will go away or he will be away if there is one. He has a very hard head, where his head can trip over his feet. You can only have one commitment. You have to party with the boys and feed OSHUN, for it to prosper.

He suffers from his left leg and has to be careful with accidents, he has curses on top, wash his head with OBATALA herbs.

Prayer of the Odu Iwori Otura:

IWORI TUANILARA EYENI EYENI AYE BAWA ESHU GOGORO AYE MAFUN WANILODE
ERITA MENI EYILA OMO IWORI TUANILARA EYENI GUELERI OYA IRE ASHEGUN OTA
ESHU AYE MAFUN OBENIYA AYE OMA BERENI AYE ESHU ORIBODE OBATALA OBANI
ORUNMILA ORI BOSHE ESHU ORIBODE BEBENIWA ORUNMILA ORIBOSHE ESHU.

Suyere of the Sign Iwori Turale:

MAFUN GUANALODE ERITA MENI

EYIWA EYIWA OMO IWORI TUANILARA
EYENI WE LERI OYA

Ebbo by Iwori Otura:

Work of Iwori Tura against enemies (arayes).

A stone and various talismans are tied to an iron chain, such as horseshoes, arrows, nails, knives, machetes, etc. (he makes a Honda).

The following herbs are sought: Purple Canutillo, Coralillo, Curujey, Panasí, Guinea grass, Atiponlá, Prodigiosa, Bledo blanco, Purslane and Algarrobo.

Each of those herbs are cut or divided in half.

With one of these parts, Omiero prepares to wash the Honda.

On the ground a circle is painted with husk and corojo butter, the entire interior of the circle is covered with husk and be Atefa: OSHE TURA, IWORI OTURA, OTURA SHE.

It is covered with a mat and a pylon is placed on top; around the pylon the other part of the herbs is thrown.

The interested party is seated on the pylon and the Honda is handed to him so that, with both hands, he can hold it on his forehead. The officiating Awó MOYUBA and then they pray the Odus placed in the Athena. Then the interested party will threaten as if he were going to throw the Honda to the four winds. Each time he feigns in one of these positions, the officiating Awó will light four wicks on a plate until he completes 16 wicks, singing to SHANGO.

When the wicks go out, they are crushed, two ears of corn are taken and chalked on cloth of different colors and covered with white cloth. The person is lifted from the pylon and the latter turns upside down on the grass, saying: "As this pylon is turned, so the enemies of: name and surname of the person will turn", so that they cannot do anything against him.

One ear goes to the foot of a Ceiba and the other with the chain and the stone go inside SHANGO.

Herbs (Ewe) of the Odu Iwori Turale:

Marjoram.
Get up.
Gimp.
Curujey.
Panama.

Iwori Turale Ifa Traditional

ÌWÒRÌ ÒTÚRÁ

Ìwòrì wòtu pèèrèpè
A day fún Kèké omo Olómìjó
Wón ní ó rbo
Ìwòrì wòtu pèèrèpè
A day fún Òkòtó omo Olómìjó
Wón ní ó rbo
Ìwòrì wòtu pèèrèpè
A day fún Àré tíí somo ìkéyìin won lénje lénje
Ebo n won ni or se
Wón ní kí àwon métèètá ó rbo
Olómìjó you baba won
Oloyè ni
Olómìjó waá dàgbà
Ó re ibi àgbàá rè
Ení ó bá sì lè jó gorí awo
Ní won e lédù oyè
Nì ó gorí ìtée babaa won
Kèké ní túun ti mò ó jó
Táyé ye òun tú báyìí?
Ta aní or gba ipòo babaa òun lówó òun?
Òkòtó ní tòun bá bèrè Síí jó
Gbogbo èèyàn ní ó mò póun mò ó jó
Àré nìkàn ló lórí òun ò gbó
Ó ru odidi awo ti ón fíí solá
Ó ru bílálà ti ón fíí solá
Ìgbà ó to àsìkò ti wón ó móo jó
Òkòtò jó jóó jó
Ò yípo bììrì
Ko le jó gori awo
Kèké jó jóó
ó fesè walè
Ko le jó gori awo
Wón bá ní kí Àré ó bó Síbè
Àré bá jó jóó
Ko le gori awo
Èsù ní e gbòn ón ní bílálà
Wón gbé bílálà lé Àré léèkínní
Pèrè ló fòóké sùgbón kò gorí awo
Èsù tún gbòn ón ní bílálà léèkejì
Ó tún gbón on léèketà
Àfi tepon
Àré bá bóórí awo
Ngbà or ruby
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
Ìwòrì wòtu pèèrèpè
A day fún Kèké omo Olómìjó
Wón ní ó rbo
Ìwòrì wòtu pèèrèpè
A day fún Òkòtó omo Olómìjó
Wón ní ó rbo
Ìwòrì wòtu pèèrèpè
A day fún Àré tíí somo ìkéyìin lénje lénje
Bó bá dà kó rè Ìgo
igbonngbon
To gbé Ìgo dìde
igbonngbon
Àré nikàn ru n be léyìn tú rubo
igbonngbon
Máa gbé Ìgo dìde
Ìgbònngbón.

Iwori Otura: Ifá wants this person to be well. He must offer sacrifice so that he can have a great position. Ifá refers to three people; The three of them must make the sacrifice so that they can progress in life. The skin of any large animal is the sacrifice.

Ìwòrì wòtu pèèrèpè
He made divination for the Rope Roller, the descendant of Olómìjó
Who was advised to offer sacrifice
Ìwòrì wòtu pèèrèpè
He made divination for the Cone, the descendant of Olómìjó
Who was advised to offer sacrifice
Ìwòrì wòtu pèèrèpè
He made divination for Àré La Madera de Hilar, the last born of the family
He was also advised to make sacrifice
They told the three to perform the sacrifice
But Olómìjó his father
He is a titled boss
He got old
He went to the place where old men go
Therefore, the only person who could dance and step on animal skin
I would ascend to the throne
He will be the one to ascend to his father's position
The Rope Roller says he didn't care since he knew how to dance
And life will please
He asked 'Who would take away my father's throne?'
The Cone also boasted that he already knew how to dance
'Everyone who is here knows that I dance'
Only Àré la Madera de Hilar said that he could not abstain from the consequences
He sacrificed a whole animal skin used in the display of wealth
He sacrificed the whip used in the display of wealth
When the day of the dance came
The Cone began to dance and dance
He spun as if caught by a whirlwind
He couldn't get past animal skin
The Rope Roller danced and danced too much
He stuck his toes in the ground
And it became impossible for him to dance on the skin
They told him 'Àré the Spinning Wood a step forward'
Àré la Madera de Hilar began to dance
No matter how hard he tried, he couldn't pass over animal skin.
Èsù instructed them 'Hit him with the whip'
They spanked him the first time
He jumped but couldn't get past the skin
Èsù struck him with the Whip the second time
And the third time
Suddenly
Àré jumped on the animal's skin
That he offered as a sacrifice
He then started dancing and was happy
He praised his Babaláwo
His Babalawo praised Ifá
He said it was as his Babalawo had said
Ìwòrì wòtu pèèrèpè
He made divination for the Rope Roller, the descendant of Olómìjó
Who was advised to offer sacrifice
Ìwòrì wòtu pèèrèpè
He made divination for the Cone, the descendant of Olómìjó
Who was advised to offer sacrifice
Ìwòrì wòtu pèèrèpè
He made divination for Àré La Madera de Hilar, the last born of the family
Before Ìgo gets tired
igbonngbon
Pick it up again
igbonngbon
Àré was the only one who came to offer the sacrifice
igbonngbon
Raise something up always
Ìgbònngbón.

Patakie of the sign Iwori Turale:

ESHU GOGORO, the son of OYA and OBATALA.

HISTORY

In the land of EYENI AYE, there lived a Babalawo who was the son of OYA with OBATALA AYAGUNA, but he had left his home very young, since he had become afraid of his parents and had gone to live in the land of AYE BAWA . And there lived ESHU GOGORO.

ESHU GOGORO went to eat on the street corners every day. Awó IWORI TUANILARA IFA ORI AYE, which was what that Babalawo was called, saw how ESHU GOGORO was going to eat and began to sing to him with a bell:

“ESHU GOGORO LORINI AYE OMA OMO EYI IFA AGBA OMO ENI IFA IWORI TUANILARA BABENI ESHU BABA ORI LAYEO OMO LAYE”

Eshu, upon hearing, gave him the blessing so that he had all the powers, he gave him several things and in that he told him that he had not eaten a rooster for a long time. Later, Awó IWORI TUANILARA fell asleep and dreamed that the first person who came to his place he would ask for 3 roosters to give to ESHU GOGORO, who had not eaten for a long time. Then he wakes up, and immediately a woman and a man appeared looking for their son, and he said to them: - You are looking for something that you give up for lost, but you have three roosters in your house, a black one. , one red and one white, and they have to bring them to do something to ESHU GOGORO. The latter, who heard it, was very happy and said: - «ASHEBO ASHETO ONIRE AGBA ASHEGUN OTA».

OYA and OBATALA came out, and IWORI TUANILARA said, "They look like my parents." The next day, they appeared with the three roosters. And he said: -Wait for me here! And he went in search of ESHU GOGORO who was asleep. He woke him up and fed him the three roosters. When he finished eating, he said to IWORI TUANILARA: -Give him the three pieces of beef and, when they leave here, let them throw them away, one on the road and the other two pieces in each corner of the house. But OYA and OBATALA put it at the door of the house, and they sang:

"IFA NIWA MAYE KUNYE ORI AYE ORI NI IFA ORI BAWA"

Eshu, who was in hiding, replied:

"OMA LAYE NI OMA LAYE ENI IFA LAYE UNYEN ENI ESHU NI LAYE UNYEN NI IFA"

OBATALA and OYA heard the song, they did not know where it came from, and said: -That voice comes from behind and says that we will see in seven days, that he will find our son at the house of the fortune teller who attended us!

Eshu turned and went to the house of IWORI TUANILARA, and said to him: -Son, you already have a whole people, taking care of the aleyos, but your parents were missing. You already found them, they were the ones who came here. They will come to visit you in seven days.

After seven days, OYA and OBATALA returned to earth AYE BAWA, to see the fortune teller who had seen them. Along the way, OYA, with his asheré, and AYAGUNA with his, were tapping them and carrying two jugs of water and calling:

"OMA NI LAYEO OMO IFA ORI AYE, NI ESHU NI EYEWARA ONIRE ESHU OMO OMA AWO ORI AYE AYEKUN AYE ASHEGUN OTA ESHU"

When they came to earth AYE BAWA, they saw IWORI TUANILARA ORI AYE well dressed and beautiful and he had on his cap, full of snails, with his Eshu necklace, black and white, black and red. They also realized the number of aleyos that were waiting for him to attend to them.

OBATALA and OYA understood that that Babalawo was their son, to whom they said: ESHU GOGORO is also your father like us, because who has made you to be a great Babalawo and have great power.
is he.

ESHU GOGORO, OYA and OBATALA blessed him and gave him a great party at their home. OBATALA AYAGUNA, with the permission of ESHU GOGORO, told him: We are going to give you a secret, because you have many enemies.

OYA took out a Framboyan pod, scooped out the seeds, and loaded it with marigold seeds. And OBATALA took out some salt and gave it to him to toast. And ESHU took out ashes, they put them in a güiro and put their Odu on it, and they sent it to blow away from the house and bring earth to make EBO. And they said to him: The kill that you have to feed doves is the Framboyan.

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