Odi Irete: Tips, sayings, patakie and meaning of this Odu
Odi leke or Odi Irete, is the sign that speaks of the blessings of the orisha oshun, she will bring prosperity and unfoldment to this person. This person's life will be pleasant. He will be recognized but must offer sacrifice. Ifá says that the person will be the leader or president of a city or place. This is the sign number 74 in the genealogical order of Ifa.
Other names of the Odi Irete:
- Odi Leke.
- I hated rete.
Born in the odu Odi Leke:
- The mooring.
- It must have an ox for decoration.
- In Odi Irete, it was where the Bull, for doing the dog a favor, was tied up.
- They turned the Bull into an Ox. Ifá of transformation.
- FONOLOKUN, where the secrets of OLOKUN live.
- Where the ORISHAOKO goat's eggs got screwed.
- The cat, when correcting, covers the shit.
- Speak castration.
- ORUNMILA lives in barbecue.
- OSHUN chases the person to give him luck.
You can read: Sign of Ifa Irete Untendi
Recommendations of the Odi Leke sign:
You have to beg the IBEYIS.
For this Odu you have to beg and ask the IBEYIS.
You have to be careful not to blame the paternity of someone else's child.
The person is branded a thief.
Odi Leke for a woman: She has to do EBO so she can have children.
There is a person who imagines that you are in love with her or him and that has not crossed your mind.
Here, the client is asked the head with two quails on SHANGO and this SUYERE is sung: «AKUARO PATIO BURELE AKUARO PATIO BURELE».
When Odi Irete comes out on UNTEFA: The godfather quickly gives Eshu a rooster and prays his head with two bananas, putting his feet up.
Because of this Odu, the people around you treat you with envy and say that you are occupying the position that was destined for one of them.
The person with this Odu (Odi Irete) must have an ornamental ox.
Here the FONOLOKUN speaks, which is where the great secrets of OLOKUN live, who comes out of the sea to discover and tell who the AWOSES were.
Here the cat corrects and opens a hole and covers his shit.
In this Odu, OLOFIN blessed the ox and designated that every important religious consecration will carry an ox jar, which will be loaded and sealed, failing that, add this element to strengthen the work (Inshe). Just as all the secrets of the ORISHA will close with a pot of ox and heart of palm.
It is recommended to attend OSHUN and make offerings.
The herbs of the Odu: Guásima and Guayabita.
Sayings of the Odu Odi Leke:
- The ox for doing the dog a favor, they tied him up by the jars.
- Make yourself worthy of a favor and not worthy of it.
- Misfortune is born of malevolence, not of fate.
- Make yourself worthy of all the favors, but neither do nor accept any.
- The deaf dog is not good for hunting.
- A hoe never leaves its work.
Odi Irete bans:
In this Odu, ORUNMILA ate on high and whoever is given food will also stand high, without their feet stepping on the ground at that moment.
Here it is tied with the hairs from above and below.
ORUNMILA lives in barbecue and eats on the table.
Because of this Odu, you always have to sit at the table to eat.
Forbid eating standing up.
In Odi Irete, OSHUN chases the person to give them luck.
The man is going to have a child with a mistress who is still with her husband. It will be discovered.
Everyone laughs at you because you are bankrupt and have to receive ORUNMILA, for those who do not consider it they have to.
Here you have to do EBO with the work tools, so that you will not be seriously injured with them.
For this Odu you have to go up and down the stairs carefully, a fall from them can be fatal.
Here the person has been tied with the hairs from below and above, which they caught at a certain moment.
Here a necklace will be used that reaches the genital parts.
You can read: Treaty of the Odu Odi Meyi
Ifa says in the odu Odi Leke:
When this odu comes out in divination, the person would be told to entertain Esu in order to avoid being arrested for a crime he did not commit, to have his own Ifá.
In the Igbodu the person should prepare his Esu throne before the initiation ceremonies are completed, to avoid the risk of being arrested for something he did not do.
When this odu appears in divination for a marriage proposal, the person would be advised to make sacrifice with any necklace, goat and ground yam for Esu and thus avoid the risk of being killed. If the divination appears as AYEO, the person would be told not to be engaged in marriage. If the guessed person is a woman, she should make the sacrifice in order to have children in her marriage.
When this odu goes out for a sick person, he would be told to make the same sacrifice and he would surely be cured.
Prayer of the Odu Odi Irete:
ODI LEKE AWARI ODI OLOWO ASHUPUA ODOLORO ODIGUIN LODAFUN ORUNMILA ORUBO ODI JU ARAPA ODI GUEPE ADIFAFUN AUPLA TIENDOFE EYELE LEBO.
OSANYIN KONKO KOKO WAYAESE MEYE SOKUTA
Ebo of the Odu Odi Leke
I work with OGUN and I safeguard.
OGUN is given a rooster on a hill. At the top of the hill a hole opens and OGUN is placed inside. The rooster is sacrificed to him through his mouth, sticking out his tongue.
The tongue is taken, the land of two hills, the bloody earth of the hole, four needles in the cross, red and white thread, a small crucifix, 3 guinea peppers, 3 peonies, 1 parrot feather, jutía and smoked fish, corojo butter , toasted corn.
Everything is put in a white bag, lined with beads.
Eat on Fridays with the Holy Man who says.
You can read: Ifa Iwori Ogunda sign
Meaning of the odu Odi Irete
This Odu speaks of the need to work hard to achieve lofty goals. The person is qualified for a new job, but fear prevents it.
It was in this Odu that the bull, for doing the dog a favor, was tied up forever and the peasant turned him into an ox. It is an Ifá of transformation.
The Odu Odi Leke, speaks of castration, problems in the testicles due to blows received in them or a hernia.
This is a mooring Odu.
This Ifá indicates diseases due to: excessive work, hunger, change of head, excessive forces.
Brand: A change or transformation in your life, which can be favorable or unfavorable.
For this Odu, you have to be careful what you guess to avoid problems.
When an AWO is going to do EBO to a person with this Odu de Ifá, he does it first, so as not to be left with the drag and the curse of that person. The things of the EBO are requested double.
Here the man cannot be intimate with a woman who has her genitals shaved, because that takes away from her power.
Here the person has a mole on his genitals and looks at it in a mirror.
Even if the person gives a word not to comment on what Ifá said to their spouse, when they get home they will tell them.
The man: he has two wives and if he is a woman he has two husbands.
Ethical code of Ifa of the odu Odi Leke:
The Awó must take care of what he speaks so that he does not look for trouble.
Patakie of the sign Odi Irete:
The dog and the ox.
On this road there was a dog that was very ill and his friend the ox advised him to go see ORUNMILA, which they left for his house. When ORUNMILA saw him, the Odu, ODI LEKE, came out and ordered him to do EBO (the one indicated above). The dog performed the EBO and his friend the ox accompanied him to vote for it.
The dog came out with his EBO in his mouth and his friend, the ox that was accompanying him, began to speak to him and he could not answer him, because he had the EBO in his mouth, that's why the ox said to the dog, boy, put the EBO up here. of the jars, and so we can talk, the dog did, but since the EBO was very sticky, when they arrived at the place to deposit the EBO, which was at the foot of a tree, the ox began to hit harder and harder with his head on the tree to put the EBO, but a peasant who was near there and seeing the operation that the ox was doing, said to himself:
I did not believe that the ox had so much strength in its jars.
Quickly the guajiro took a rope, tied the good guy and tied him by the jars, because that is where he has the strength and it would serve him to plow the land and also carry or pull the cart on foot and the ox became a slave, for making a favor.
NOTE: In this Odu, the person for doing favors can become a slave and suffer tie-ups.
Odi Leke Ifa Traditional
Edi leke yi biri. Odifa fun Olomo t'l agan ni shoro. He guessed for the barren woman who was desperately anxious to have a child, and before she gave birth to a creature named Ukushembe.
He was warned to make sacrifices with all kinds of edible products, slugs, goats, hens and their clothes. She made the sacrifice.
Later she became pregnant and when her child was born, it turned out to be a boy. She was told to make yet another sacrifice to avoid the death of her son, when he was of marriageable age, but she did not make the second sacrifice, the boy grew up and became a nice youngster. The women kept gathering around him, but he didn't seem to like any of them.
The king of the city had in his harem a beautiful wife whom he had not carnally possessed. The king was preparing it for decorative purposes. One day the king's wife was on her way to the river. When he saw that rare beauty of Ukushembe. They smiled at each other and fell very much in love in that instant. She lowered her jug of water and went to Ukushembe to go into the young man's room. There was no ceremonial for making love. By the end of that month, she became pregnant. And soon signs of his condition began to be seen, and the oba began to pay special attention to him, when his herén's older wives began to congratulate him on finally putting their model bride on the family path.
Knowing that he hadn't made love to her. The king called the girl to ask if she was really pregnant. She blatantly confirmed that she was pregnant. When asked who was responsible for her condition, she said it was a young man with whom she had wallowed for love. When she refused to reveal the identity of the young man, the king ordered her to be chained up by the police to extract the truth from her through torture. It turned out that while being tortured, she inadvertently said that she had no qualms about dying for Ukushembe. As Ukushembe was well known for being the most handsome young man in the city, the king gave orders to arrest him immediately. The royal heralds announced the fact with a song: kini yio pa Ukushembe? Ija obo yio pa Ukushembe.
Which means that, "it was the fight of the vulva that was going to kill Ukushembe." When his mother heard the song, she rushed to see Orúmila who reminded her of the second sacrifice that he told her to make when the boy was still a child. Orúmila that the sacrifice had multiplied and that it should bring two rats, two fish, two slugs, two goats, two chickens, two roosters, a goat and a knife.
She got everything done quickly and the sacrifice was made. Ukushembe was arrested and brought before the king for questioning. He was asked if the woman told him that she was married before he made love to her, he explained that marriage was not a topic in their conversation since she was a virgin and said that she had never had sexual relations with any man before that. day. That they liked each other at first sight and that there was no time for questions. He hadn't had sex either
before that day although he was courted by many girls without them having success with him.
Meanwhile, after Esu ate his goat, he became an old statesman, who came to the palace to mediate before he sentenced the couple to death.
He heard when the young woman screamed that she was only the king's wife in name, but not in fact, since he nor any other man had possessed her before Ukushembe. She defiantly expressed that she would not mind losing her life for that simple experience. The old statesman managed to persuade the king not to impose himself on the will of god. He explained that if the woman had been truly destined to be his wife, he would have made love to her long before that day so that she would know her conjugal obligations of loyalty and fidelity. The old statesman predicted that there would be a scene of sadness and death in the city if they were executed. Meanwhile, the king was impressed by the innocence of the young man and the words of the old statesman and agreed to release them and have them marry but on the condition that they had to live in exile and never return to the city as long as he lived.