Okana She (Okana Oshe)

Okana She (Oshe), odu number 135 of the lordly order of Ifá. This sign reveals how Oyá, after being abandoned by Shangó, consumes her children and then herself in flames, illustrating the devastation of abandonment and the madness that can follow.

Odu Okana Oshe Overview:

Names or Nicknames:

Okana Oshe.
Okana She.
Okanran Ose.

What is born in the Odu of Ifá Okana She?

That the drone fertilizes the queen of the hive and dies due to the detachment of its reproductive organ.
Uterine spasm.
The river sand.
The basket.
The reason why salmon live in the sea and spawn in the river.
Yewa.
Okana She signals envy, betrayal and curses.
It's where the man's semen was stolen to tie him up.
It talks about a lustful and capricious woman who wants to capture the love of a man for herself.
Ifá speaks of madness.
Okana Oshe is an Ifá of oath of Orun and Osanyin.

What does the Okana She sign talk about?

You have to take care of your family members and protectors.
It happened when Oyá, abandoned by her husband Shangó, in her embarrassment, gave the children a candle and then she burned herself.
The Ifá Okana She sign speaks of the deep feeling of love for women.
It is the virtue of the tie of the virile member.
It is the supreme sacrifice of love.
Children of others are raised.
This is the working bee.
It talks about the Guinea Parrot that was awarded by Olofin, and then his enemies dirty it with ink.
The crown and the dress of Yewá speak.

The Okana Oshe sign points out:

Okana Oshe indicates that the Sea is the fourth spirit of the World.
The person is an inventor and a businessman.
It speaks of peace and prosperity.
Talk about Abikú.
Prosperity is found in a furniture business.

Analysis and reflection of the Ifa Sign Okana Oshe

Okana She teaches us about the need for adaptation in different environments. The story of the drone, who by impregnating the queen of the hive sacrifices her life, is a powerful reminder that in life, the most significant actions often come with great personal costs. This act of ultimate surrender is reflected in our own lives when we are faced with decisions that require sacrifice for the greater good.

Economic Aspects:

This Odu suggests that success and prosperity are often accompanied by challenges and sacrifices. The reference to the worker bee symbolizes the diligence and constant effort necessary to achieve economic stability. Furthermore, the inventive and business spirit indicated in this Odu encourages seeking innovation and creativity as paths to prosperity.

Health:

On the health front, Okana She reminds us of the importance of taking care of our physical and mental well-being. Uterine spasm and the reference to the supreme sacrifice of love can be interpreted as the need to pay attention to our reproductive and emotional health, understanding that stress and intense emotions can have physical manifestations.

Religious Aspects:

Devotion and spiritual commitment are central to Okana She. The oath of Orun and Osanyin, along with the need to attend to family and protective Eguns, highlights the importance of maintaining a living connection with our spiritual and ancestral roots. This Odu emphasizes the need to perform rituals and offerings to strengthen our relationship with the divine and ensure spiritual protection.

Personal Relationships (Love):

In the field of love, Okana She talks about the complexity of human relationships, marked by envy, betrayal and passion. The story of Oyá and Shangó, and capricious lust, teach us about the depths of love and the pain that often accompanies separations or unrequited desire. She reminds us that true love requires understanding, sacrifice, and the ability to overcome obstacles together.

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Recommendations of the Okana She sign (1-5):

Spiritual Development: Intensify spiritual growth to prevent tragedies and face challenges, as reflected in the need to cure madness and calm the sick through Ebó.
Protection against Envy and Betrayal: Perform rituals to protect yourself from envy, betrayal and curses, recognized in this Odu.
Care in Love Relationships: Be alert to individuals who seek to hoard love selfishly, symbolized by the lustful and capricious woman.
Rituals for Mental Health: Carry out Ebó with white doves, white plates, clay pots, among others, to maintain mental balance.
Veneration of the Eguns: Maintain a close relationship with family and protective Eguns, crucial for spiritual security.
Preparation for the Changing of the Spiritual Guard: Perform Ebó with two chickens and parrot feathers to absorb the forces and powers of the deceased godfather.
Reproductive Health Care: Recognize the importance of reproductive health care, highlighted by the birth of uterine spasm in this Odu.

Prohibitions:

Avoid Selfish Attitudes in Love: Do not let yourself be carried away by lust or the desire to monopolize love, which can lead to self-destruction.
Don't Ignore Signs of Mental Imbalance: It is crucial to proactively address any signs of emotional or mental imbalance.
Don't Forget the Importance of Ancestral Rituals: Rituals and offerings should not be neglected, as they are essential to maintain spiritual harmony.
Do Not Underestimate the Role of Spiritual Protectors: Ignoring the Eguns and the protective Orishas can result in a lack of guidance and protection.
Do Not Neglect Necessary Sacrifices: It is vital to comply with the sacrifices and offerings dictated by this Odu to avoid adversity and ensure the constant flow of positive energies.

Sayings of the Odu of Ifa Okana She (1-5):

It was for wool and it came out peeled.
The chameleon pays for it by eating.
The river never slows down, it advances.
He who does not want responsibilities that does not make a family.
Draw water in a basket.
When the elderly meet, their experiences are told.
When two fortune-tellers meet, they will discuss the interpretations and manifestations of Ifá.
When two Toucans (bird) meet, they say to each other, Mahuangun Mahuangun.

"He who does not want responsibilities should not make a family" highlights the importance of maturity and commitment inherent in creating a home. He maintains that family carries a set of unavoidable obligations, emphasizing that true responsibility emerges from the desire and decision to cultivate deep and meaningful family relationships.

Odu Okana Oshe Ifa Code of Ethics:

The lustful woman in the end ends up tying up the semen of the man she loves.

Says Ifa Okana She:

In an ordinary record, the person is told that he must make sacrifice to become rich through the furniture, wood, or plank businesses.

In Igbodun, the person should avoid going to gatherings, meetings or rallies. You must serve the new Ifá with two guineas and a ram and offer a rooster to Ogún. In an ordinary registry, the person must serve Ogun for a rally, and offer gifts to the Night.

That you are very sent. -Your friends are going to betray you. You visit a house where you are loved very much, you fall in love with one there.-Do ebo before doing something you want to do.

They are going to treat you to a meal, don't go, and if they come looking for you, pretend to be sick.

Later you will find out that one of those who went to that meal something happened to him, and that was what was going to happen to you.

When Okana She appears in an ordinary registry, the person must make sacrifice so that their aspirations and desires are fulfilled. He can be sure that at the beginning of his life there will be problems and interruptions, but that later until his old age he will have peace and prosperity.

When this Ifá appears in Igbodun or in an ordinary record, the person is warned not to blindly trust his friends. He or she must make sacrifice to avoid the danger of having a problem that can be fatal from the machinations of a close friend.

When this Odu appears in an ordinary record, the person must make sacrifice to prevent someone from putting death in their path, or to avoid getting into trouble.

When Okana Oshe appears in Igbodun, the sacrifices mentioned above are special sacrifices (Ono-Ifá or Ode-iha) that are made for the person to have long life and prosperity.

Prayer of the Odu Okana Oshe:

OKANA SHE EYEN MAMA SUYE INLE IRELE ERI OFINIYAN OTA OBANI FAN AGBANIMI ABANO KAFEREFUN OSHUN, ELEGBARA, ORUNMILA ATI ESHU.

Sueyere of the Okana She sign:

AFERE AFERE ENI SOFUN ORUNMILA KOMAMU OBINI NA.

Ebbo of the Oddun Okana Oshe:

Okana Oshe's work to obtain the power:

For the Awó to acquire the power of persuasion over women, the Osanyin is prepared and placed next to Oshún. He takes a piece of virgin wax honeycomb and offers it to Orúnmila along with two black chickens. Then, he boils the honeycomb while the suyere of this Ifá is chanted. During the ritual, when the bees, attracted by the work, approach, three are captured. These are placed in the mother-of-pearl shell and added jutía and smoked fish, toasted corn, cocoa and corojo butter, cascarilla, ero, obi, kola, osun naború, obi motiwao, salmon head (areni), sand of river, liquor and the heads of the chickens offered to Orúnmila. It is sealed with the previously boiled honeycomb. This spell is performed in the company of Oshún and is dedicated to her.

Secret of Oshún Miwa:

In this Ifá, the secret of OSHUN MIWA ILE KESESHA ILE BOMBO is made, consisting of a wooden doll in the shape of a woman. Accompanying the doll is a wooden boat with 16 stones washed in the waters of Oshún, which are consecrated to both her and Orúnmila.

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Meaning of the Sign of Ifa Okana Oshe:

The Odu Okana Oshe addresses the importance of spiritual development to avoid tragedies and difficulties, noting that the affected person could be experiencing a financial setback.

This Ifá highlights the presence of envy and betrayal, and mentions the birth of the river sand. In this context, it is narrated how the semen is stolen from the man in order to subdue him.

Okana She discusses the case of a lustful and capricious woman, determined to monopolize a man's love at any price.

It is an Ifá related to madness. For its cure or to calm the patient, it is necessary to perform an Ebó that includes a white dove, three white plates, two clay pots, white or Castile soap and a new scouring pad. After the Ebó, the sick person is taken to the river for a ritual bath using the dove, soap, scouring pad and collected herbs. Finally, the pigeon's head is discarded in the bush after performing sarayeye with it. It should be noted that the feathers of the pigeon's tail, specifically three of them, are used to wash the head.

This Odu implies an oath to Orun and Osanyin, where the Osanyin of this Odu must feed on eagle, tiñosa and hawk. It is identified with curses and witchcraft practices, underlining the need to care for family and protective Eguns.

When the Awó's godfather dies, he must perform an Ebó with two chickens and two parrot feathers to inherit all the godfather's strength and powers.

The story of Oyá and Shangó, where he abandons her and she, overwhelmed by embarrassment and guilt, ends up burning herself and her children, warns about the danger that a woman, after being abandoned by her partner, can lose her sanity and attack her children and herself.

This Ifá delves into the intense love for women, considering it the supreme sacrifice of love.

Semen is referred to as a clear opalescent, thick and alkaline liquid, with a salty taste, produced by the testicles, which contains sperm.

Also mentioned is the raising of other people's children and the work of the hard-working bee, who dedicates her life to collecting pollen and producing honey to feed the Queen's children.

The White Parrot of Guinea, awarded by Olofin and then stained by his enemies with ink, ash, osun naború and corojo butter, is also part of the teachings of this Odu.

Yewá is born, whose crown and dress are outstanding. This Odu reveals that the sea is the fourth spirit of the Earth.

By Okana She, a black and white thread shackle is placed on the person's ankles, which is removed with Irofá and included in the Ebó to prevent imprisonment.

Uterine spasm, described as a contraction of the muscle fibers of the uterus during or after childbirth, which alters the shape of the organ, is born in this Odu.

The owner of this sign, when sacrificing a goat to some Saint, must drink its milk to free himself from the curse of this Odu.

Pataki of the sign Okana She: The Basket

There was a man dedicated to making baskets, but his products did not find buyers due to lack of knowledge about their usefulness. Faced with this critical situation, the man sought guidance from Orúnmila. Upon consulting him, Orúnmila detected the problem in his business and recommended that he perform an ebó with the same baskets to promote his recognition and improve his luck. Desperate, the man complied with the ebo and, following Orúnmila's advice, he accompanied Eshu-Elegba to promote his venture.

Upon reaching the plaza, Elegua placed the baskets on the ground and began promoting them to people passing by, suggesting that they place their purchases inside and experience its convenience. Thanks to this strategy, the baskets gained popularity, and eventually, the man became rich, all thanks to the wisdom of Orúnmila and the assistance of Elegba.

Moral: This story teaches us about the importance of innovation and proper promotion for the success of any endeavor. Additionally, it highlights the value of seeking spiritual guidance and help from greater forces in times of uncertainty. The collaboration with Elegba, the orisha who opens paths, symbolizes the need to have a mediator who facilitates the path to recognition and acceptance. In the field of business, as well as in life, perseverance, faith and the appropriate strategy are key to overcoming adversity and achieving prosperity.

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Okana Oshe Ifa Traditional

ÒKÀNRÀN ÒSÉ

Bíséé bá n se won
Èrín ni wóón rín
Òtòsì or féhun mìíìn
Bíi ká jí ká móo rínraa wa
A day fún Òsun Ògèlèngèsé
Èyí tí n regbó Ìrágbìjí
Ti n lo reé rawó rasè ntorí omo
Òsun Ògèlèngèsé nìí
Òun báyìí?
Wón niwo Osun
omoó ré po
Ó lénìsìn láyé
Òsun bá rbo
Ó de igbó Ìrágbìjí
Ààyé bá gba Òsun
Lo bá kalè nbè
Ayé bá ye é
Ní wa n jó n ní n yò
Ní n yin àwon Babaláwo
Àwon Babaláwo náà n yin Ifá
Ó ní béè làwon Babaláwo tòún wí
Bíséé bá n se won
Èrín ni wóón rín
Òtòsì or féhun mìíìn
Bíi ká jí ká móo rínraa wa
A day fún Òsun Ògèlèngèsé
Èyí tí n regbó Ìrágbìjí
Ti n lo reé rawó rasè ntorí omo
Kín làá bo níbè tú bá bí ni?
Òsun òtòòròèfòn
Làá bo nibè bó bá bí ni
Òsun òtòòròèfòn.

Ifá advises this person that he should become a devotee of Òsun. Life will please you. Ifá advises you not to hold a grudge.

If they grieve for poverty
They would laugh at it
An unhappy person wants nothing more
Of another who wakes up and is laughing at other people's misfortune
He made divination for Òsun Ògèlèngèsé
One that went to the forests of Ìrágbìjí
Who would pray for the sake of children
Here is Òsun Ògèlèngèsé
She was asking Ifá 'Will I have children?'
They replied, You Òsun,
You will have many children
You will have devotees even in life
Òsun performed the sacrifice
She came to the forests of Ìrágbìjí
She had a lot of room for her
She settled there
Life pleased her
She started dancing and rejoicing
She was praising her Babaláwo
His Babaláwo was praising Ifá
She said it was exactly as her Babaláwo had said
If they grieve for poverty
They would laugh at it
An unhappy person wants nothing more
Of another who wakes up and is laughing at other people's misfortune
He made divination for Òsun Ògèlèngèsé
One that went to the forests of Ìrágbìjí
Who would pray for the sake of children
Who should we worship, if one was born by her?
Òsun òtòòròèfòn!
She is the one to whom we must worship, if one is born for her
Òsun òtòòròèfòn.