Ogunda Kete

ODDUN BY IFA OGUNDA KETE

Other names of the Oddun Ogunda Irete:

Ogunda Kete.

Ogunda Rete.

What is born in the odu of Ifa Ogunda Kete?

  • That the women daughters of Elegba have one hip higher than the other.
  • Give pork to Ogún.
  • Give peacock -Agbeyami- to Oshún.
  • The ceremony of the Fifeto.
  • The secret of Zomadomu.
  • The sealing ceremony of the anus (oriolus).
  • Religious separation.
  • Sodomy.

What is the sign Ogunda Kete talking about?

  • They speak the moral laws that govern the life of the human being.
  • Speak the power of Ori.
  • Orúnmila went blind and Ogún blackened the Sky.
  • The red earth and the black earth speak.
  • The Babalawos are not believed.
  • The witch-like butterfly speaks.
  • He speaks of little firmness of character.

The sign Ogunda Kete points out:

  • Ogun was Olofin's barber.
  • The good is left for the bad.
  • It talks about the tie between husband and wife, between effeminates and Lesbians.
  • It was where they found Ogún begging his head.
  • Ogun and Oshosi were together.

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Recommendations of the Ogunda kete sign:

Awó Ogunda-Kete puts a piece of Iroko stick to each hand of his Ifá.

The Osanyin ridden by this oddun of Ifa, must carry 7 adams and bone from the head of a deer.

In this Ifá the witch-like butterfly speaks, from which it seeks light at night. It is said that through these insects the evil actions of the sorcerers are received that prepare them to leave the person stunned, invalidated or dead.

This Ifá indicates little firmness of character in the person.

It talks about women who create big problems, to the point of going mad.

Lenu sere: the tongue and mouth that speak pierced by a pin.

Here the ceremony of the Fifeto was born, at the end of the Osha massacre.

This ceremony is done in homage to Olokun's daughter “Tose”, out of respect for her father, when Ogún beheaded her.

In this Ifa, sodomy was born.

The Osanyin of this Odu of Ifa, must carry 7 adams and is mounted on a deer skull, with rats and other secrets. It goes inside a casserole that is put inside a hole.

For this Ifá, Ogún was a barber in Olofin, but he left Olofin to go to work in the mountains with Egun - quimbisa-, believing that this would be of more use to him. Olofin cursed him.

Here religious separation was born.

Here the good is left for the garment of Palo or quimbisa.

Here, if the mother is deceased, mass must be celebrated in the Church and if she is alive, she must be attended to because she is ill and may die.

Awó Ogunda Kete has to take good care of the door of his house because they are always casting sorcery to harm him.

Sayings of the Sign of Ifa Ogunda Kete:

  • He who imitates fails.
  • He who entrusts his secret to another becomes his slave.
  • Intimate friend, intimate enemy.
  • Discretion is the most valuable thing in a man.
  • Iroko and remove the curse (teacher), it will be the contemplative state of old age without knowing evil.

What are the prohibitions by Ogunda Irete?

  • Here you can not give or lend a hat, take care of your hair, since that is your pride, do not give or lend your clothes.

  • You cannot have animals in the house that have a crown.

  • In this Ifá Ogunda Kete, the person cannot raise his hand to anyone, because it can bring him great problems, he can even be involved with justice. He also talks about robbery, where they can put him in jail.

  • Here the person is stubborn and headstrong; He does not analyze previous failures or those of his peers and takes those actions again.

Says Ifa Ogunda Kete:

This is an Ifá of betrayal, ill-gratitude, bloodshed, and unlimited ambition.

In addition, the individual to achieve his goal does not hesitate to commit all unimaginable basements, not believing in father, brothers, children, etc.

In this Ifá it is explained why homosexuals have a great power to assimilate the secrets of religion, but all their consecrations are sooner or later arayé for themselves.

Prayer of the sign Ogunda Irete:

OGUNDA KETE KUNIGUI AWO ORI ERA AKANARIGBO AWO ORA ASHI TENTERE
AWO OUN METATA NI SHONA IKU IFA ORUNMILA.

Suyere Oddun Ogunda Irete:

ALADO FUNI ONI LENI APUEPUE.

Ebbo of the Odu Ogunda Kete:

Head Praying of the oddun Ogunda Kete:

You take smoked jutía, cocoa butter, bread, guinea pepper, ginger, various peppers and grass and go to the foot of a Ceiba tree and take roots from the rising and the west and with that you make the prayer.
Then he will sleep 16 days with a white cap on his head.

Ogunda Irete's work:

Obatalá is placed, the heads of the Inshe are placed in front of Orúnmila and 2 white doves are given from his head to Obatalá, with the following suyere:

»ORI AWADA, ORI AWADA, OBATALA ORI LAYEO. «

Note: One of these Inshe lives under the cap of the coconut that represents Asheda and the other under the yarey hat of the coconut of Akorda. Inside Obatalá, a hoop of the size of the Awó's head is placed, lined with Obatalá beads.

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Tips from the Ifa Ogunda Kete oddun:

This Ifá talks about travel.

This was where the Babalawos were not considered.

They are three Babalawos who can lose their minds, because they are stubborn and because they do not respect the elderly or other Babalawos.

Ifá Kaferefun: Obatalá, Ogún, Orúnmila and the Mother.

When this Ifá "Ogunda Irete" comes out in Itá de awafakan or ikofafun, it is given omiero of the dirty or prayed, so that the person bathes with it. The adelé are also washed with romerillo flowers and cimarrona güira, then giving 1 rooster to the warriors and 2 hens to Orúnmila.

The Babalawo Ogunda Kete is forbidden to have two women in the same town or neighborhood, as this is his downfall.

Awó Ogunda Kete must have two coconuts painted half red and half white next to his Ifá which symbolize Asheda and Akorda.

The coconut that symbolizes Asheda, wears a cap of four colors that are: white, red, yellow and blue, the sash of this cap is lined with Orúnmila and Obatalá beads.

The coconut that symbolizes Akorda, wears a yarey hat, whose sash has beads of all the saints and has 16 braids of Obatalá beads hanging on the wing, from the initial part of which hang a little silver real and the Awó Ogunda Irete, it has to take kuakuanardo with a young goat and start to eat Obatalá together with Orúnmila, the Itá is done with the small hand. It should be peeled too.

In the sign of Ifa, Ogunda Kete, when Orúnmila is given entrance, is washed with omiero of romerillo grass and cimarrona güira.

Awó Ogunda-Kete when he gives calved goat to his Ifá, when he goes to sacrifice he is thrown Iyefá prayed with his Odu.

Meaning of the Sign of Ifa Ogunda Kete:

This is an Ifá of embarrassment, because here they speak the moral laws that govern the lives of humans, so Awó Ogunda-Irete, or person with Ikofafun or Awafakan who has this Odu must be careful in the daily behavior in life with his fellow men, like those of his fellow men.

For this Ifá you have to be careful with the boys or children and take care of their trajectory in their life, so that they do not deviate in terms of their morals.

The Awó of this Odu must take good care of the dead (Egun).

In this Ifá Ogún and Oshosi walked together.

In this Ifá you have to be careful with the drink.

Here it was born that the women daughters of Elegba have one hip higher than the other.

This Ifá describes that you have to be careful in walking with Awó of this Odu de Ifá, because they can steal your luck.

This Oddun in woman: that woman who lives with her husband, when she was ill you helped her in her illness and in her own house her union with her husband emerged.

He also says that the woman is operated on from the inside due to a pregnancy and that is why she cannot have children.

Here women have to wash their genitals with herbs: bitter güiro, romerillo and honey, to combat frigidity. Also give Elegba a little guano hat, a wooden pot and three square-headed nails.

This Ifá talks about breaking up the house and everything that is yours, so Ebó must do to clean.

Here is a painting of an Egun that he saw in a glass.

He has three enemies who are doing their best to hurt him.

Here the power of Orí speaks, so two newborn dogs are given to his head.

His strongest enemies are women, wearing white caps.

Ogunda Kete in Love

Here doves are sent to breed, so that as they multiply, so it prospers, and if it is a man, so the women look for it and if it is a woman, so the men look for it.

This Ifá describes that the woman can have two husbands in the same house.

Sign of Ifa Ogunda Irete in Ire:

When this Ifá is foré: Orúnmila is refreshed with romerillo flower, ewé shungunu shanwe and güira, in addition, 2 black hens are given to Orúnmila and the person is bathed with that omiero.

Ifá em Ogunda Kete marks that you live or lived where there were bushes in the yard and one of them was coconut, which dried.

Ogunda Kete Osogbo:

Here you have to be careful with the tragedy of jealousy or things that you have taken from another, such as the woman, money, etc. And it may have died.

In this Ifá you have to live honestly and decently so that you do not have tragedy and gossip.

For this Ifá it is ordered to eat without salt.

He suffers from kidney or kidney problems, heart and osteoarthritis. The throat, cervix, and stomach also speak.

Code of ethics of Ifa of the odu Ogunda Irete:

The Awó is respected so that they respect him.

Pataki of the sign of Ifa Ogunda Kete:

Birth of fifeto.

On this road the Awó Ogún lived in the middle of the mountain, due to the curse of his father Obatalá, he had invented the knife of a wild cane, until a white foreigner had given him a machete (adam) and a steel knife (obe) and taught him the alloy to turn iron into steel.

He did not have a friend, but one day walking quite close to his house, he found a neighbor named Konikuo and he was raising his little 10-year-old orphaned son. One day Ogun told him if he wanted to accompany him to the square and Konikuo accepted and they walked out with the boy and he was carrying a little black dog.

When they were an hour away, some batá drums were heard and they both agreed to go to the place where the echo came from, and there Yemajá was mounted, and at that they play to greet Ogún, he gets on and does pirouettes, he takes a little se Shekete to spray those present, when she notices and sees the little black dog in the child's arms, she takes it furiously, dances it and bites the jugular and extracts all the blood, dying the puppy. Ogún did not notice the boy's crying because he was imbued and those gathered there managed to keep him away from Edeyi.

When he is in his common sense, his friend Konikuo tells him: -I do not forgive you that you have sacrificed my child's puppy, who is suffering for his puppy. Ogún does not know what happened, he is perplexed, he tries to apologize to his friend and he understands that it was an involuntary act of Ogún, because he had made out with Edeyi.

Konikuo says to him: -I hope it doesn't happen to you with someone who isn't your friend, as I am. And they continued to the plaza to do their shopping and return to the house. Ya Konikuo convinced his son, offering him another puppy.

When the other Sunday Ogún arrives, he invites Konikuo again to go to the square, since that is where people are seen, (Ogún was still single) the Baatá drumming happens again, they hear the echo and the sounds from afar. Yoruba melodies, they are close. OGUN runs to the drums and Konikuo follows. Ogún already arrives mounted by Edeyi and takes the machete (adá) and throws a slash at Konikuo and hurts his friend's hand, saying: -This is because you curse me tea, because I ate your son's puppy.

Konikuo goes to Osanyin's house who takes care of him. When Ogún comes to, one of the Oluos Baatá tells him what he did to his friend. The next day he goes to his brother Orúnmila's house and tells him the story, ashamed. Orúnmila makes him bear and sees this Ifá, and stimulates him, telling him that it is not his fault. The next month Ogún returns to Orúnmila's house and tells him: -Brother, I have come to invite you to my wedding and I want you to be best man.- Thank you- Orúnmila answered. And he asked: who is the bride? He replies that Toshe, Olokun's daughter. Orúnmila begins to meditate and says: Ogún, brother, if you hear me, you were not getting married
with Olokun's daughter, because she has been with me several times, and it is not correct for me to be your best man at said wedding, besides, I cannot keep that secret from you, who are my brother, Ogún, saddened and crestfallen, went to his house.

The other Sunday Yemajá was riding in the ring when Toshe, Olokun's daughter arrived, and in that Ogún rides with Edeyi, and with a single slash of his machete (adá) he tore off Toshe's head. When Ogún comes to himself, he cries and curses himself, and goes in search of his refuge, to his brother Orúnmila's house and tells him what happened and asks him for advice.

Orúnmila tells him: -Let's tell Olofin what happened. When they tell Olofin, he tells Ogún:

OFUN ERE OMO OGUN AWO LAWEYE OBE ADA OBINI TOSHE LAFINU.

You are the owner of the machete and the knife, but from today you will not be able to use it in Osha's ceremony, and it will be Orúnmila and his interpreters, the Babalawos who will use the knife, to kill the Oshas. And in tribute to Toshe and out of respect for his father Olokun there will be no ceremony where he intervenes, that honor is not given to Olokun Toshe's daughter and out of respect for his father Olokun.

And whoever dares to use the knife on Osha without being Babalawo will have a curse. So arranged Olofin. And so Orúnmila said to Ogún: TO IBAN ESHU.

Ogunda Irete - Traditional Nigerian Ifa.

Ògún ló dáketè lójúu pópó
Ló sowó agada bééje bééje
A day fún Àjànpondá
Tí wón ó mùú joba lóde Àkúré
'Òun le nìkan joba lóde Àkúré'?
Wón ní kó rbo
Wón layé or ye é
Àjànpondá joba lóde Àkúré
Ní wá n jó n ní n yò
Ní n yin àwon Babaláwo
Àwon Babaláwo n yin Ifá
Ó ni béè làwon Babaláwo tòún wí
Ògún ló dáketè lójúu pópó
Ló sowó agada bééje bééje
A day fún Àjànpondá
Tí wón ó mùú joba lóde Àkúré
Babá joyè omoo ré je
A fi Àjànpondá joyè lóde Àkúré
Babá joyè omoo ré je.

Ifá says that this person will become a boss on earth. If his father is alive, Ifá says that he must offer sacrifice to the Orí of his father. It is his father who will take him to the heights. If your father is dead, your father is in a good place in heaven.

Ògún wears a raffia hat in the street
He is wielding a metal blade elegantly
He made divination for Àjànpondà
The one who would become the King of Àkúré
He asked, 'My lineage would be the only one that would ascend to the throne of the King of Àkúré'?
They advised him to sacrifice
They told him that his life will please him
Àjànpondá then became the King of the city of Àkúré
He was dancing and he was rejoicing
He was praising his Babaláwo
His Babaláwo was praising Ifá
He said it was exactly as his Babaláwo had said
Ògún wears a raffia hat in the street
He is wielding a metal blade elegantly
He made divination for Àjànpondà
The one who would become the King of Àkúré
The father was made a King, the same happened with the son
We install Àjànpondá as the King of Àkúré
The father ascends the throne as did the son.

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Eshu of the Oddun of Ifa Ogunda Kete (Irete):

ESHU IBANLA:

This Eshu is made of three slabs of añakí.

Load: It carries three loads: each load carries: 1 cent, 1 guinea pepper, 1 grain of corn, a needle (chalked with its secret), garro grass, African pinion, doll, eru, obi, kolá, osun naború, obi motiwao.

The stones are joined with cement, the tips of these have to be separated, three blades and three parrot feathers are put on it.

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