Okana Meyi (Òkànràn Méjì)

Okana Meyi (Òkànràn Méjì) is the eighth Ojú Odù in the Ifá hierarchy. This sign is associated with pride, disenchantment, and ingratitude. Those ruled by it tend to be haughty, believing they have it all, with a tendency toward mischief and business dealings, but often end up losing due to their own recklessness. Ifá warns them to avoid alcoholic beverages, especially white ones, as these can aggravate their weaknesses and lead them to misfortune.

Index

Analysis and Advice of the Odu Okana Meji

Okana Meji is an Odu of great spiritual and material challenges. It represents the rope, the chained, that which binds and complicates human life. Just as water cannot be tied with a rope, this sign teaches that human beings often seek to control the uncontrollable, generating frustration and suffering. This Odu is feminine, linked to the mysteries of the night, the word, truncated fertility, and the overwhelming power of the Orishas.

The children of Okana Meji are often passionate, fiery, and dominant, but the same energy that drives them can turn against them when they fall into pride and discontent. Ifá says that this is where invisible traps and chains are born: hidden enemies, ill-spoken words, misunderstandings, and family wars. This Odu demands prudence, obedience to Orunmila's advice, and strict control of the tongue, as misused words can bring ruin and enmity.

On this path, Shango descended to earth, accompanied by Eshu, and the mysteries of the Ibejis were founded. This symbolizes that, although life presents conflicts and ties, it also brings opportunities for renewal, fertility, and joy, if one acts intelligently and respects the spiritual order.

Economic Aspects

In economic terms, Okana Meji foretells success through effort, intelligence, and agriculture. It speaks of the granary, farming, and harvest, which teaches that wealth is obtained through constant and organized work. However, it warns of losses caused by pride, poor decisions, or incomplete business dealings.

This Odu prohibits waste and advises against spending money on worthless things. It also points out the dangers of loans or favors, as what seems helpful can turn into a trap. Ifá says that in Okana Meyi, harm turns into good, but only if the person makes sacrifices and maintains discipline.

Just as the royal palm tree stands tall in the wind, the child of this sign must learn to stand firm in business, without being brought down by external pressures.

Health and Wellness

Okana Meji speaks of contagious diseases, physical deformities, addictions, spinal and kidney problems, hypertension, and even stroke. It also mentions breathing difficulties, deafness, sexual impotence, and pain in the arms and legs. This Odu indicates that neglect can lead to serious illness or even sudden death.

This sign teaches that health must be cared for through prevention and sacrifice. Not listening to advice, abusing the body, or ignoring symptoms are serious mistakes. Just as a wound needs to heal gradually, the person must allow the body to heal and not push it beyond its limits.

Religious Aspects

In religious terms, Okana Meji is an Odu of transition and testing. Here Eshu plays a central role, as he grants the opposite of what is requested if he is not properly attended to. It is the Odu where the secrets of the Ibejis (Twins), where Shango comes down to earth and where Olofin himself steps on the world.

It is a sign that reminds us that the Orishas impose harsh tests, and that pride and disobeying sacred rules can bring Osobo (misfortune). Here, secrets cannot be revealed, nor can the advice of elders be disregarded. Ifá teaches that to avoid ruin, one must sacrifice to Eshu, heed Shangó, and respect the Egún, because the dead also cheat on this path.

Okana Meji assures protection against witchcraft if the prescriptions are followed, but warns that neglect in religion opens the door to disaster.

Personal Relationships (Love)

In love, Okana Meji speaks of excesses and intense passions. Men tend to be very womanizing, and women attract many men, which generates conflicts, infidelities, and love triangles. It is an Odu of arguments, jealousy, and breakups, where justice enters through emotional conflicts.

This sign reminds us that pride and constant discontent damage a relationship. Just as a rooster crows to dominate the hens, Okana Meji teaches us that arrogance and excessive dominance cannot exist in a relationship, as this disrupts harmony. Fidelity, respect, and moderation are key to avoiding conflict within the home.

"A man's head has two opposites: the anger of the heart and the desire of love." Okana Meyi speaks to us about the inner duality of human beings. A constant battle rages between anger and love, and wisdom lies in maintaining balance so that love prevails over anger.

General Description of Odu Okana Meji

Okana Meji is an Odu of chains and trials, but also of transformation and growth. It reminds us that the tongue can be a sword, that pride destroys, and that sacrifice opens paths. It teaches that discipline in economic matters, prudence in health, obedience in religious matters, and humility in relationships are the pillars that transform Osobo into Iré.

Ifá says in Okana Meji that life cannot be chained, but it can be guided with wisdom.

¿TO is born in the Odu of Ifá Okana Meyi?

Born: Outside the wheel, its detachment.
Let Eshu-Elegba eat rooster for the first time.
The virtue of the monkey.
Eshu Aluasama, who turns people upside down.
Porous stones to filter water.
The delivery of Awofakan and the delivery of the Ikofafun Osha Nile.
The black vampire.
That the rooster is the king of women.
The cricket (came down to the world).
Give the left leg of the animal that the Awó kills in the sacrifices (the free hand that was given to him to prosper).
The dogs, the coyotes and the wolves.
Gallbladder.
The human word on earth (Oshalufón put his tongue on the fetus).
Triplets.
That the ants would come down from heaven to earth.
The royal palm (the only tree safe from strong winds).
The wound healing process.
The houses in the village.
Nomadic peoples.

¿About what Does the Okana Meyi sign speak?

Afeke (Shangó's defense prepared by Orúnmila).
The rope (chained things).
It was in the Odu Okana Meyi where Shango came down to earth (that is why it is his Odu Isalaye).
Osun, represented by the rooster, was Olofin's trusted man.
Ogún paid double the Ifá.
Oyá could not give birth.
Eshu Okana Meji was the one who accompanied this Odu and Shango to earth.
Okana Meji is the head of the Ibejis and their mysteries and secrets are born.
Here the Awó kills his white horse in the swamp.
Eshu transforms into a dog.
The colors red, black, white and blue speak.
Three people die suddenly.
Men did not recognize Orúnmila for the good he did for them; they will do the same to the Awó.
Men learned to cook with fuel (minerals); not to cook with coal.
Eshu consents to the Babalawos, faults are forgiven.
Ifá indicates who are priests.
En Awofakan (Orula's Hand), the person has to go to Ifá urgently to escape death.
Eshu grants the opposite of what you ask for.
You cannot have cats.
Secrets cannot be revealed, in order to preserve life.

The Okana Meji sign points out:

The antimony stone is said to be the eyes of Shango.
Awoses tend not to make things whole.
Okana Meyi herbs are: plantain, sesame, malanga, iroko, ceiba, yagua, marjoram, scorpion and lemon verbena.
The illnesses are: physical deformity, contagious diseases, drug or narcotic addiction, shortness of breath, spinal pain, deafness, stomach pain, kidney problems, high blood pressure, stroke, abdominal pain requiring surgery, leg problems, sexual impotence, and arm pain.
Olofin came to earth.

Sayings of the Odu of Ifa Okana Meyi:

He who eats cooked food does not care about the farmer who produced it.
Water cannot be tied with a rope.
The fishing tackle does not catch a hippopotamus.
The water with which one washes one's hands, once it falls to the ground, cannot be collected.
The heat battle never conquers the cockroach, and the cockroach never enters the soup.
Five fingertips never collide with each other.
The dog, from sniffing so much, has a wet snout.
The mouth I feed will never dictate my sentence.
Sometimes happiness is found in the trash.
The head of a man has two opposites: the anger of the heart and the desire for love.
Nothing will fall out of a well-tied sack, even if it is turned over.
The farmer's path always leaves a mark. (adjusted to make more sense)
There is good and bad in the world.
He criticizes everything around him; try looking outside.
A felled tree will fall at the foot of its own trunk.
The forest has a good grass and a bad one.
If two pieces of iron are welded together, they cannot be separated.

"Sometimes, happiness is found in the trash." It reminds us that value isn't always apparent. What many despise may hide an unexpected treasure. Not everything that seems useless is meaningless, and sometimes joy arises from what others have rejected.

Ethical code:

Elegua always pampers the Babalawo.

Ifá says in Okana Meji

When this Odu appears in divination with Ikín, the person being consulted should be asked if there is a deceased family member who has not yet been granted a proper burial. It should also be inquired if there is a woman in the family who has not had children. If a man has a wife without children, Ifá warns that this woman will abandon him, as the marriage was not authorized by her Guardian Angel.

If Okana Meji manifests during a consultation, the person being divined should be warned that they have a tall, strong enemy seeking their downfall. To overcome this threat, they must sacrifice a goat, a rooster, an axe, and a machete to Eshu.

When this Odu appears in Iré, the person is generally informed that their mother has made a sacrifice on their behalf. However, if it appears in Osobo, they should be advised to ask their mother to make a specific sacrifice to protect them from imminent danger of death.

Ifá indicates, in the case of a person hoping to obtain a new position or office, that success is within reach, but that death stands in their way. Therefore, they must sacrifice to the Witches and Eshu, thus averting this danger. Likewise, to ensure that material goods and, above all, food are never lacking, they are instructed to offer Eshu two doves, two rats, and two fish.

If the person plans a trip, he or she must sacrifice a goat to Eshu, two dogs, a pig to Ifá, a club, sixteen cold corn breads and resupos beans, in order to avoid losing his or her life on the journey, especially if he or she must go into a forest.

When Okana Meji appears in Igbodun, the initiate is advised to sacrifice a goat to Eshu, praying for its head with a rooster and kola nuts, to achieve long life. To Ogun, they should give a rooster, a turtle, a gourd of wine, and roasted sweet potato; and to Shango, a rooster, bitter kola nuts, and wine, as there is a risk of being a victim of a storm, thunder, or lightning.

This Odu also predicts an inclination toward farming and agriculture. If the person dedicates himself to these trades, he will be successful and may become a landowner or farmer. To do so, he must sacrifice a white robe with many pockets filled with kola nuts, clean himself with a chicken, use a staff, and gather materials from the tops of two nearby hills, as well as from two eaves of his own house. All these items will be used to invoke Eshu.

Finally, Ifá establishes that to receive a title or important position, the person must sacrifice a goat to Eshu, a goat to Ifá, a rabbit to the Witches and a rooster in honor of his own head.

"Water cannot be tied with a rope." Òkànràn Méjì teaches that there are things that are impossible to control. Just as water escapes any bond, certain situations and people must flow freely. Forcing the uncontrollable only generates frustration; wisdom lies in accepting limits and adapting to the natural course of life.

Recommendations:

Asking the Deities for things backwards.
Pay close attention to Eshu, as he punishes Ifá priests for disobedience.
Do not communicate what you see, so as not to lose grace.
Let your nails grow long.
Travel, for a journey will bring fortune.
Raise a chick until it becomes a rooster, for luck.
Sacrifice or offering to Shango during ceremonies to Egún.
Be careful with the candle, as it can cause deformations and burns.
Try to receive your own Ifá.
The children of this Odu must put some Oyá beads into the Idefá.
Beware of reptiles.
Analyze the behavior of the gorilla, the boa constrictor, coyotes, wolves, gallbladder, cat, rope, chain, lightning, and tongue.
Pay tribute to ancestors.
Work in Ifá and, if this sign appears in Awafakan, receive Ifá as soon as possible and make Santo first.
Use the malanga leaf with the Odu painted on it for protection against witchcraft (wash your face and hands, dry naturally, then place it in front of the Ibejis and turn it into powder to blow on the door of the house).

Prohibitions:

Do not kill ants, as they will live in the house as proof of their development.
Don't spend money for fun.
Don't do favors.
Do not eat rooster.
Do not eat beef cooked rare.
Do not eat black or red beans.
Do not cook with charcoal (mineral fuel only).
Do not tie anything.

Prayer of the Odu Baba Okana Meyi:

OKANA MEJI ONI KANA NI OKUTE OKANA MEJI NI ESHU BI EBO ADA ESHU BI
ADIE PAKIKO ADIE ONADERE OKANA MEJI. OKANAIRE IFA, OKANA IRE AWO, OKANA
I WILL IRE SHANGÓ, OKANA I WILL IRE ESHUBI OKAN NI OKANA UMBATI OSODE BAYALOKUN
ONE.

Suyère Oddun Okana Meji:

ESHUBI AWADA SHUREO, ESHUBI BI AWADA SHUREO
IRO BARORO ADIE BARORA, ESHU BI AWADA SHUREO.

You may also like: Treaty of Ifa, Oddun Obara Meyi

Meaning of the Ifa Sign Okana Meyi (1-1)

Okana Meyi clarifies that Shangó is the spokesperson who convenes the Divine Council and the great witness in the consecrations of Ifism. Here, women prevail, with the gift of divination, although they sometimes allow religious rules to be violated, and men are not given their rightful place. However, this Odu teaches that through effort and intelligence, it is possible to achieve what one desires, always avoiding unnecessary disagreement and arguments.

In this Odu, men tend to be very womanizing, and women feel a strong attraction to men. It also teaches that harm can be transformed into good, and that even adversity becomes an opportunity for growth.

This sign assures the Awó of invulnerability against witchcraft. Furthermore, faults are forgiven here, as Eshu grants favor to the Awos, and it is an Odu that works especially at night. Among the Orishas who speak on this path are: Eshu, the Dignitaries of the Night, Egún, Olodumare, Shangó, Oyá, Oduduwa, Obatalá Yeku Yeku, Oshún, Osun, Orun, Azajuano, Yewa, Osanyin, Oba, and the Ibejis.

Okana Meji is a transitional Oddun. It prescribes that everything a person possesses must be well-defined, because it is easy to fall into Osobo. Here, we are reminded that what is already known should not be questioned. In this sign, the dead cheat the living, women can have abortions even if they want children, and what Eshu asks for is given to Shangó, and vice versa. People tend to consider the children of this Odu as liars, and justice is usually presented through love triangles. Here, too, a chain the size of the Awó is placed inside Olokun, as a symbol of his strength and commitment.

In essence, Okana Meyi signifies legal trouble, suffering, and evil vibes. Its children beat their heads with their nails to assert the truth and are seen as aggressive and domineering, seeking to impose contempt at all costs. They often rebel against social conventions and thereby create their own problems.

It is a sign of the granary, farming, and agriculture, which speaks to the direct relationship with working the land and the need to cultivate with effort. People under this Odu are prone to infections and must take care of their health to avoid chronic illnesses. Okana Meyi demands making clear commitments to mitigate problems. Finally, it is remembered that when this Oddun appears, the Ifá priest pulls his left ear, having gone deaf from not listening to Orúnmila's advice.

Treaty of the Oddun of Ifá Okana Meyi (Òkànràn Méjì)

When this Odu (Okana Meji) appears in Ikofafun, the person must make Santo and then receive Ifá, because this last step is what can save him from death.

This Oddun of Ifá is feminine, daughter of Sedikorú and Ajantakú. Her day of the week is Oyé and Shegun (Victory Day), corresponding to Tuesday. Its ruling planet is Irawologun.
Its metal is the iron and its main herb is the plantain.

Okana Meyi announces the sudden death of three people and represents rope, prayer, illness, and chained objects. Contagious diseases were born in this sign, as well as the porous stones used to filter water. It also speaks of the gallbladder, the healing process of wounds, speech in humans, and the virtue of the monkey. Eshu Eluasama is born here, as are the Awafakan ceremony and the giving of the Ikofafun. Likewise, the teaching of the black vampire emerges, that the rooster is considered the king of women, and the descent of the cricket into the world. This Odu establishes that the left leg of the animal killed by the Awó must be given in sacrifices, and mentions the presence of dogs, coyotes, and wolves, in addition to the descent of ants from heaven to earth.

In this sign, Eshu transforms into a dog, and Oshalufón gave the human fetus its tongue, granting it the ability to speak. The colors yellow, white, black, and red also speak here. It is said that in this Odu, triplets were born for the first time on earth, and that the secrets of the Ibejis were revealed.

According to Okana Meyi, a person should not get wet with rainwater, and when going out on the street, they should never say where they are going, but rather offer the information backwards, as a spiritual protection.

This is also the Odu in which Olofin came down to Earth.

Okana Meyi is responsible for the excess of words and reminds us that “water cannot be tied with a rope,” a metaphor that teaches the limits of human control in the face of the uncontrollable.

In this sign, men did not recognize Orúnmila for the good he did for them, and they will do the same with the Awó, showing the ingratitude and lack of recognition that those who serve as spiritual guides often face.

Ebboses (Works) of Odu Okana Meji

Ebbo to ward off disease

The Awó must perform this Ebó once a year to remain free of disease.
It is prepared with: a gourd with cooked corn flour, a branch of mariwó, two chicks (jio jió), eleven snails, nine pieces of coconut, jutía and smoked fish, corojo butter, toasted corn and a large gourd.

After the Ebó, the mariwó branch is cut into two pieces and placed inside the large gourd, in front of Eshu. The two chicks are sacrificed to Eshu, pouring their blood over each piece of mariwó. The cooked flour is then divided into four portions, and the jutía and smoked fish, corojo butter, toasted corn, eleven snails, and nine pieces of coconut are placed on top. Finally, the entire mixture is taken to a place far from the house.

Work against witchcraft

A malanga leaf is taken, on which the Okana Meji sign is drawn, and placed in a container with water.
The person should wash their face and hands with this water, allowing them to dry naturally, without using a cloth. The malanga leaf is then placed on the Ibeji altar, dried, and ground into powder. This powder is then blown on the door of the house as protection against witchcraft.

Patakies (Stories) of the sign of Ifá Okana Meji:

The cunning of Eshu and the double Ifá of Ogún

One day, Eshu went to Orúnmila's house to ask him to perform Ifá for him. Orúnmila asked him if he had the money to pay for the ceremony, but Eshu replied that he did not. Orúnmila then replied that, without money, he could not perform Ifá for him. At this, Eshu jumped so high that he reached the ceiling, falling and breaking his head, from which abundant blood began to flow.

Orúnmila's wife, seeing such a scene, became alarmed and exclaimed:
—Now justice will come and they will arrest us.

Frightened by his wife's words, Orúnmila called Eshu and, to avoid trouble, performed Ifá for him. Once finished, he said:
—You can go now.

Eshu went out and stopped at a corner. At that moment, Ogún passed by, and Eshu asked him to greet him, as he had already performed Ifá. Ogún, incredulous, said:
—If you really have Ifá, then register me.

Eshu consulted him and revealed:
—There are many chickens in your house, and at night they perch.

Ogun accused him of being a liar, thinking that this was common knowledge. But Eshu added:
—Okay, listen to this: this morning your mother scolded you because you touched her from behind and her husband saw it.

Ogún, surprised, accepted the veracity of Eshu's words, since he had not been present.

Upon arriving home, Ogún told his mother what had happened and said:
—I want to become Ifá.

She advised him:
—Ask Eshu how much it costs.

Ogún returned and asked him the question. Eshu, astute, replied:
—A cart full of money.

Later, Eshu went to Orúnmila's house and warned him:
—Ogún is coming to perform Ifá. He already asked me how much it cost, and I told him a cartload of money.

And that is how Ogún, deceived by Eshu's cunning, ended up paying double for his Ifá.

ExplanationThis story shows Eshu's cunning and how, with his ingenuity, he turned a situation of rejection into an opportunity to open new paths. It teaches us that intelligence and strategy can transform disadvantage into gain. The moral is clear: Whoever underestimates the cunning of the divine messenger ends up learning that every action has consequences and that excessive pride is paid dearly..

Osun represented by the rooster, Olofin's trusted man

The rooster was Olofin's trusted man, and because of that privilege, he knew all his secrets. However, Eshu, who always sought to know everything, lived in intrigue and longed to discover what Olofin's life was really like.

One day, Eshu saw the rooster leave Olofin's room and realized that Olofin enjoyed a unique privilege. The rooster, proud of his position, looked at Eshu as if he were any other Orisha, and never missed an opportunity to rub his closeness to Olofin in his face. Tired of this, Eshu decided to destroy him.

Eventually, Eshu showed up at Olofin's house. The first to emerge was the rooster, who asked him what he wanted. Eshu replied that he wanted to see Olofin. The rooster, arrogant, said:
—That's impossible, no one but me can see it. Tell me what you want.

Eshu, annoyed, replied:
—Why are you acting like this? I know how Olofin lives.

The two began to argue, and in the midst of the dispute, Eshu took the opportunity to hypnotize the rooster with his ashé. Under this influence, the rooster ended up confessing that Olofin was in his underwear, busy with his women. Upon hearing this, Eshu ran away.

Shortly after, Eshu met with Ogún, who needed to see Olofin to improve his situation. Eshu told him what had happened and promised to help him, saying they would go to his house together the next day.

The next day, when they arrived at Olofin's dwelling, the rooster, with his usual pride, passed in front of them. This further fueled Eshu's determination. Once at the door, he pushed hard and walked straight in, surprising Olofin in that intimate situation.

Annoyed, Olofin asked him:
-Who are you?

And Eshu, with courage, answered:
—I am Eshu, and I have come to talk to you.

Olofin demanded of him:
—Don't you know you have to talk to the rooster first?

Eshu replied:
—Father, why so many requirements, if I already know how you live?

Surprised, Olofin asked him:
—Who told you how I live? The only one who knows is the rooster, and no one else could reveal it.

At that moment the rooster entered, and Eshu did not hesitate to point him out. Then Olofin ordered him to stop and said:
—For a long time you were my trusted man, but you failed to keep my secret. Therefore, as long as the world remains, it will be Eshu, to whom you revealed my secrets, who will devour you.

Explanation: This patakí belongs to the Odu Okana Meji, and teaches us the value of discretion. The rooster, Olofin's trusted man, failed to keep the most sacred secret and thus lost his privilege. This is where Eshu, for the first time, ate rooster, as eternal punishment for having revealed the hidden.

The Odu explains that Keeping secrets is essential to preserving life, because a misused word can bring misfortune and loss. Furthermore, on this path he speaks Iya Agba, spirit of Osun and mother of Orúnmila, who reminds us of the importance of prudence and respect for mystery.

Those who fail to keep a secret lose trust, honor, and even their destiny; true wisdom lies in the silent mouth.

Okana Meji (Òkànràn Méjì) Traditional Ifá

Òkànràn kan nihìín
Òkànràn kan lóhùún
Òkànràn di Méjì or se ìdí jàwàlá
A day fún Jìngbìnní
Èyí tí n lo rèé fowo araa rèé kiss
Owó òun will I go to you?
Wón ní kó rbo
Ó yes gbébo nbè
Ó rubo
Owóo rè tú tutù
Owóo rè to ajé
Òkànràn kan nihìín
Òkànràn kan lóhùún
Òkànràn di Méjì or se ìdí jàwàlá
A day fún Jìngbìnní
Èyí tí n lo rèé fowo araa rèé kiss
Jìngbìnní mòmò dé or awoo re
Owó mi to tutù jé ó I got off
Jìngbìnní dé ò awoo re
Owó tú tutù jé or lowered.

Ifá says that this person will obtain all the fortunes that he had been following. But they advise you to make sacrifice. He must not reduce the elements of his sacrifice.

It means:

An Òkànràn is located here
Another Òkànràn is located there
Òkànràn became two, having its base inclined
They made divination for Jìngbìnní
The one who would reap the fortunes with his hands
She asked 'Will my hands get the fortunes?'
They advised him to sacrifice
She heard about the sacrifice
And he did it
The hand that had not been full of riches
She got immensely rich
She said that a Òkànràn is located here
Another Òkànràn is located there
Òkànràn became two, having its base inclined
They made divination for Jìngbìnní
The one who would reap the fortunes with his hands
Jìngbìnní is really a good priest here
Let my hands be cool to touch fortunes
Jìngbìnní is really a good priest here
Let my hands be cool to touch fortunes.