Odi Iroso: Treatise, Meaning, Tips, Sayings and Patakies

Odi Iroso

ODI ROSO represents Sunset (at sunset when the sun falls below the horizon. When the sun is between reddish and yellowish). That is the color of the soul of ODI IROSO. This ODU dominates the mental power in that hour, as communication with the EGUNS begins. This is Odu # 65 of the Ifá Genealogical Order.


In the odu Odi Roso was born:

  • Born: Breathing.
  • The cerebral hemispheres.
  • Let the caraira eat the eyes of the dead.
  • Confusion of the opposite sex.
  • Let the dry grass bend.
  • Put beans face to the Guardian Angel.
  • Here: The whole body sleeps except the nose.

Sign Odi Iroso speaks:

  • Hair cutting is prohibited.
  • You can be effeminate by vice.
  • This is OSHUN IBU AWAYEMI.

The Ifa Oddi Iroso Sign points out that:

  • It is an Ifá of immoralities and blemishes.
  • You can't eat face beans.
  • All that glitters is believed to be gold.
  • Talk about mysticism and spirituality.
  • It is an Ifá of mooring.
  • It suffers from the testicles.

Meaning of Odi Iroso

Here you can not cry for money or misery that may be happening. You are going to have a child, and when you arrive your luck will change.

Don't fight with your spouse and listen to their advice.

Comply with OBATALA, pay him what he owes you and clean your house and bed and don't trust anyone, not even your own house.

Odi Iroso marks disobedience. The person has walked in spiritism.

Here when the person looks bad, he blasphemes and wishes death, but when he is faced with danger, it is that he remembers the Saints and asks for their help, and it is because ODI ROSO is attached to life.

Recommendations of the Odi Roso sign:

  • Here you have no seat or security at all.
  • The daughters of this ODU have to tie up their husbands so as not to lose them.
  • Here the non-alteration of the man may be due to having had sexual relations with effeminates and one worked nature for him, so he does not alter with women.
  • AGAYU speaks in Odi Iroso and you have to count on him to find head and firmness. ODI IROSO has an EGUN that reveals everything in dreams.
  • Here it says that mothers, even after death, watch over their children.
  • This is an IFA where OSUN collapses, so the person struggles to get to the top and when he is at the top all of a sudden he loses everything and to get up again he has to go to OSHA now ORUNMILA.
  • This IFA talks about Mysticism and Spirituality.
  • Mysticism: State of the person who dedicates himself a lot to spiritual things of a religious nature, religious doctrine that makes the perfection of a kind of static contemplation consist, which unites the soul with its God through the mediation of love.
  • This IFA is for moorings.
  • ODI IROSO is possibly OLOKUN's son.
  • The diseases that affect this ODU are: Ailment of the ears, testicles, nervous system, trauma, impotence, father, insomnia, respiratory system.
  • The herbs of the Odun de Ifa Odi roso are: Peony, purslane, Cuban plantain, vicaria and espantillo. ODI IROSO is the onomatopoeia or roar of the rough sea.
  • For this IFA you have to feed the royal palm.

It may interest you: IFA IROSO DI SIGN

Sayings of the Odi Iroso Sign:

  • While the body sleeps, the nose breathes.
  • With my own hands I became King.
  • He does not know what love is, he who is not in love.
  • You are the best guardian of your business.
  • The dream is the breath that OLORUN gives to man.
  • Good help receives, who helps himself.
  • Fighting for yourself is the best medicine.
  • Our option before birth is our life experience.
  • All that glitters is not gold.
  • What unites the soul with OLORDUMARE, is love.

Oddun Odi Iroso bans:

  • This IFA prohibits cutting your hair, since the scissors and razor do not go to your head. It is interpreted that the woman receiving IKOFAFUN has no need to do Saint. In ITA of AWOFAKAN, man has no need to make Saint or IFA.
  • Here you can be effeminate by vice.
  • The person of this ODU, is predominated more by the spirits than by the Saints.
  • Parents, children and grown-ups get in the way at home.
  • Odi Iroso is an ODU of pass work in life.
  • Here the person after doing Santo abandons them.
  • There are many enemies here. SHANGO protects the person, SHANGO was the one who raised him, always comply with him.
    This ODU in ATEFA, ITA, IYOYE, AWOFAKAN or IKOFAFUN and in ITA of any Osha or Orisha that is received, says: «That this person will always be slandered.

Ifa says in the odu Odi Iroso:

This IFA is highly envied and has a protective EGUN that always helps him win.

Because of the sign of Ifa Odi Iroso, you have to be very careful about having friendships or business relationships with imperfect people, because at a certain moment they can reveal their secrets and they can compromise you.

Here the person will know a lot about one thing, but forgets that others know about other things.

In this ODU Odi Roso it is essential to mount the Secret of ALAWANA ASHEGON OBA, in order to have the power to destroy all the enemies that ODI ROSO always has against him, it also indicates that ALAWANA is the first to receive AZOJUANO's load and is the cemetery gatekeeper.

ODI IROSO always sees his enemies succumb and whoever laughs at him dies.

ODI ROSO: With his own hand he made himself King.

When this Oddun goes out on the ogbodu, the person would be advised to stop attending social or other gatherings.

In any case he should sacrifice three slugs, the tiger meat and any kind of bird that flies, he would treat his head with tiger meat and Esu with the slugs and birds.

When he appears in divination the person should entertain his head and Eshu Elegua to survive secret schemes to kill him. You should stop attending all kinds of meetings.


It may interest you: All about Odi Meyi

Prayer of the Odu Odi Iroso Ifa:

ODI ROSO AWO ASHE MOWE ADIFAFUN OLOGBO ADIFAFUN OMA OSA
ADIFO EKUTE AYAYU KORO ADAFE AYA.

Suyere by Oddi Iroso:

ADE LOWO, ADE NI ORISHA, ADE NI OBA.

Ebbo from Odu Odi Iroso 7-4:

To get rid of problems.

EBO will be made with a machete and give a goat to OGUN and put ivory and parrot feather to OBATALA.

For insomnia.

A banana will be given to AZOJUANO, the heart is taken, 7 peppers, it is spoken with the heart, and with the feathers of the wings of the banana and the heart and pepper, it is roasted and drunk as coffee.

Shelter of Oddi Iroso.

It should always be used on top with a dry cotton bud to collect bad influences and from enemies and witchcraft.

It may interest you: Ifa Iroso Umbo sign 

Advice from the odu of Ifa Odi Iroso

This Odu warns of a disease in the waist or buttocks. It also predicts an increase in business. When she is the female person, she will have menstruation problems or vaginal difficulties, as well as problems with her marriage.

This is an Odu of immorality, the person is of bad feelings. He also has an attached Egun.

Here while you sleep your enemy works. It is an Ifá of spots.

The person becomes unbalanced since childhood for having seen older people performing the sexual act.

There is also an Egun who comes at night to make life with the person.

Treaty of Odi Iroso

For this Odu "Odi Iroso" one cannot treat the insane or the mentally ill.

It predicts that no one is adept at maintaining power over AWO. ODI ROSON. He is a self-taught Ifá in all his things.

This Ifá prohibits eating expensive beans, his Guardian Angel is put in Adimú, whatever Osha he is.

Here the confusion of the opposite sex is born.

Here it is believed that all that glitters is gold.

Odi Iroso in Ire

In Oddi Iroso the ire is to live with the son / daughter of OSHUN and worship AZOJUANO (Saint Lazarus).

Here is a condition of the testicles.

ODI ROSO did not know her mother.

He is an Ifá del Pilón. You have to receive full OSANYIN.

In Odi Iroso was born: Let the dry herbs bend. Before dying, the person gets their hands clamped.

For this IFA, no hoses or tubes are skipped, if it is necessary to cross them, they are stepped on so that their virile potential is not diminished.

By this ifa sign, EBO is made with anything and with that it is solved.

In this Sign OSHUN IBU AWAYEMI speaks. She is the owner of the nostrils, she wears two long adams, which when the goat is handed to her, they stick in the nose of the goat. The goat that is given to this OSHUN, capes from a young age and is raised from a young age, also carries an ax and two long crowns. He also wears a crown with snail fringes that are placed on top of the tureen. Born in the Odu OSHE IROSO.

Ifa code of ethics of the odu Odi Roso:

The Awó when he has war does not sleep.


It may interest you: All about Odi She (7-5)

Pataki of the sign of Ifa Odi Roso:

The Caraira and the Tiñosa.

On this path, the Caraira lived separated from all the birds and was going through a lot of work, even hunger, because it was difficult for her to find her food. She decided to go see ORUNMILA, who made her OSODE and saw this ODU, and told her: You have to do EBO to get rid of all that evil.

La Caraira did the indicated EBO and ORUNMILA told her to go to her house, that he was going to send her someone who was going to solve her problem.

On the other hand, Tiñosa, who was looking for food, saw a cow lying on the ground, and believing that it was dead, went down to eat, put her head through the anus of the cow, which when she felt that, squeezed, and the Tiñosa He thought he was dying, fighting, until he could take his head out, completely scraped without feathers.

La Tiñosa went to ORUNMILA's house, who saw the same ODU (Odi Iroso) as Caraira and he marked the same EBO and said: - Go to Caraira's house and talk to her, so she can examine what you leave to eat.

This is how Caraira and Tiñosa solved the problem of food and that is why Caraira nothing
more eats anus and eyes and the Tiny the other organs.

Odi Iroso Ifa Traditional

SEEDER FOR SLUGS AND BIRDS WHEN THE TIGER HUNTED THEM.

The animals and birds were holding meetings together to discuss their common welfare. In these meetings, the insinuations made by the tiger in an indirect way to make passes with the most defenseless and with those who had neither feet nor hands were frequently heard. For a long time, the slug did not understand that the metaphor was indirectly referring to her. Meanwhile, many other animals, fearful of the tiger's dubious intentions, began to defect from the meetings. That was the stage in which the slug went to consult Orúmila's house, who advised him to sacrifice Esu and stop attending the meetings since a powerful companion of his was in his house.

At the last meeting he attended, when the point of making passes with those who crawled on the ground was again touched, the head of that innocent without feet or hands was still hanging, the slug responded by saying that one could not have feet or hands , but that did not mean that he did not have intelligence either, they all looked at each other, but after that the slug stopped attending the meetings because he realized that he was the only animal that had no limbs.

As soon as the tiger discovered that the slug had stopped attending the meetings, he changed his style.

Later the tiger invited the birds to fetch firewood to prepare a fire in which they would roast the water. At that moment there were only four members attending the meetings, including the tiger, the birds, the turtle, and the water. The birds did not initially understand such a theory but as soon as they got home they wanted to see if the water really could not be roasted. So they went to see Orúmila who told them to sprinkle water on the fire. Instantly the water put out the fire which was clearly a sign that the water could not be roasted. On the other hand, Orúmila told him to tear off some of his wings and throw them into the fire, they verified that they burned totally as soon as they made contact with the fire, and that is how they realized that the allusion to roasting was nothing more than an omen for them. Once again the birds stopped attending the meetings with the following poem:

Awonu lekun we ye ori igi awonu
Eni ba ni ki nkun kogba ikumi
Ku awonu, lekun weye ori igi.

As soon as the birds stopped attending the meetings, the tiger was left only with the turtle and the water, the turtle who traditionally relies on his ingenuity, suggested that the meeting place should be moved to the jungle since this way he would have a greater chance to escape. As he could not do anything to the water, the tiger became very upset and became hungry, in this way he was forced to become a loner.

From that day on, the tiger decided to attack any animal or bird that crossed in front of him. That is why the tiger does not forgive any animal that it finds on its way.

ÒDÍ ÌROSÙN

Agbàlàlà èkukù
Èkukù agbàlàlà
A dífá fún Òrúnmìlà
Níjó tí Bàbá ń fojú sògbérè ajé
Ebo n wón ní ó se
Bàbá gbébo ńbè ó rbo
Agbàlàlà èkukù
Èkukù agbàlàlà
Ire ajé ń wámíí bò wá
Agbàlàlà èkukù
Èkukù agbàlàlà
Ire ayá ń wámíí bò wá
Agbàlàlà èkukù
Èkukù agbàlàlà
Ire omo ń wámíí bò wá
Agbàlàlà èkukù
Èkukù agbàlàlà
Ire ilé ń wámíí bò wá
Agbàlàlà èkukù
Èkukù agbàlàlà
Ire gbogbo ń wámíí bò wá
Agbàlàlà èkukù
Èkukù agbàlàlà.

In Odi Iroso, Ifá wants this person to be well. The good fortune of commerce, wife and children will come to meet him.

Agbàlàlà èkukù
Èkukù agbàlàlà
He prophesied Ifá for Òrúnmìlà,
The day I cried for the shortage of commercial wealth
Sacrifice was the prescribed antidote for him
The Father of Ifá, heard about the sacrifice and performed it
Agbàlàlà èkukù
Èkukù agbàlàlà
The fortune of the trade, is coming to find me
Agbàlàlà èkukù
Èkukù agbàlàlà
The fortune of the wives, is coming to find me
Agbàlàlà èkukù
Èkukù agbàlàlà
The fortune of the children, is coming to find me
Agbàlàlà èkukù
Èkukù agbàlàlà
The fortune of the houses, is coming to find me
Agbàlàlà èkukù
Èkukù agbàlàlà
The fortune of the good things in life, is coming to find me
Agbàlàlà èkukù
Èkukù agbàlàlà.

Eshu by Oddi Iroso 

ESHU ALUFAMA.

This ESHU is made from dough. The stone wonders.

Cargo: Palo Santo Tomás, Crab Carapace, Eru, Obi, Kola, Osun Naburu, scarecrow grass and 4-way dirt, from the cemetery of a woman's grave, whose name begins with "E" and ends with "A". A silver coin, a parrot feather, 3 snails, 1 amber, a wondering stone, gold dust, a jicotea shell.

Process:

The stone is placed on the jicotea carapace on top of the carapace of the crab, the herbs, the sticks, the earth, the minerals and other ingredients and soil at the feet of the grave.

Then the earth is put on the right and left of the grave and gold dust, finally the Iyefá, grass from the washing of the stone, 21 earth from the head of the grave. Everything is covered with cement.

They put eyes and mouths with snails, they live under a sugar mold.

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