Otrupon Meyi (Òtúrúpòn Méjì)

Otrupon Meyi (Òtúrúpòn Méjì)The twelfth Odu of the lordly order of Ifá, marks a life of constant struggle, mistrust, and loneliness. Those born under its influence are strong, dominant, and intuitive, but can also become feared if they stray from the path. Guided by Egun and endowed with a sixth sense, they see beyond the obvious, although the price of disobeying is high: their guardian angel punishes them, and their memory may fail. Ifá reminds them that only sacrifice and obedience pave the way to recognition, prosperity, and lasting protection.

Analysis and Interpretation of the Odu Otrupon Meyi

Otrupon Meji is a sign that speaks from the abyss. It represents that moment when a human being feels separated from everything: from their family, their community, even from their own spiritual essence. It is the Odu where Orúnmila, wounded by the betrayal and evil of the world, decides to leave the Earth. It is the Ifá of divine abandonment, but also of reconstruction, of a new beginning after ruin.

This sign teaches us that when everything seems destroyed, knowledge still remains. The memory of what we were and the possibility of being something different remain. Like the dry straw that speaks to the green straw: "When I die, you are born," Otrupon Meji reminds us that every ending contains within it the seed of a new beginning.

But this Odu is not forgiving. Its energy doesn't allow for comfort or mediocrity. Here, everything comes at a price: betrayal comes at a price, as does white lies. People ruled by this sign tend to live with a heavy heart, because they carry not only their own guilt, but also the consequences of what they didn't say, of what they didn't do in time.

Otrupon Meyi offers no easy rewards. It is a long, rocky path, full of trials, where sacrifice, spiritual vigilance, and patience become the only useful weapons. Here, silence is worth more than words, caution more than trust, and spiritual obedience more than any impulsive act.

Economic Aspects

In Otrupon Meji, resources do not flow easily. It is the sign of the trader who does not stay put, who changes location, name, and strategy. Here, hard work does not guarantee success unless accompanied by ritual sacrifice and spiritual protection.

The economic teaching of this Odu is clear: if you don't make Ebó, you lose. If you betray a pact, the business will fail. If you ignore the warnings of the dead, what you have built will be taken away from you. This sign shows that material things easily fade when the heart is disconnected from ethics and purpose.

On the other hand, when one acts truthfully, when one respects one's elders, and maintains clean conduct, the ripe fruit falls naturally from the tree. There's no need to chase fortune; it comes when one has sown with patience.

"Dry straw dies and new straw is born" reminds us that in the economy, as in life, every cycle has its end and its rebirth. Losses give way to new opportunities; the old must fall so that the new can grow. Nothing flourishes without renewal.

Health and Wellness

This Odu speaks of a body that bears the marks of the soul. The womb becomes ill because emotions are not digested. The mind forgets because the spirit no longer wants to remember. Female illnesses such as fibroids, white discharge, dysmenorrhea, as well as digestive, cardiac, circulatory, and nervous problems manifest here.

Otrupon Meji teaches that when the connection with the ancestors is broken or their calls are ignored, the body cries out. Illness is not only physical; it is a metaphor for the soul in disarray, for the sacred order that has been violated.

Here, Ebó becomes medicine. Not only to heal, but to reestablish the lost connection between the individual and their spiritual lineage. Oshún is cleansed with gourds because it's not enough to heal the body; we must purify the center of life: the womb, the seat of the feminine soul.

Religious aspect

This is the Odu of spiritual exile. The place where the deities abandon the Earth, and humans are left alone with their mistakes. But not forever. Otrupon Meji is also the sign where wisdom is transmitted, where Orúnmila leaves his secrets for the wise to discover.

This sign reveals that not all knowledge is light. There are dark, harsh knowledges that can only be acquired by traversing the night of the soul. Here, the Awó not only consults: he confronts his own shadow. He is a guide to the dead, listening to their voices, and if he does not act with humility, those same voices condemn him to isolation.

That's why it's said that in this sign, whoever serves someone else's head loses his own. There are things that shouldn't be touched, energies that must be respected. He who doesn't take care of himself dies at the crossroads. He who doesn't cleanse himself carries someone else's curses. But he who respects, who receives Osanyin and protects his destiny, also receives guidance from the unseen.

Love and Personal Relationships

Love in Otrupon Meji is difficult terrain. This sign brings relationships where passion consumes the will. It speaks of the man who allows himself to be dominated by a woman who bites him—a metaphor for desire that clouds judgment—and of women who abandon their husbands in search of something they ultimately don't find.

Here, love becomes a test, a mirror, a trap. It's easy to confuse desire with affection, need with commitment. And so, the result is often abandonment, loneliness, or disenchantment. In this Odu, betrayal often comes from where one trusts most.

Therefore, Ifá teaches that the best partner is not the youngest or the most attractive, but rather the one who provides stability, loyalty, and balance. Marriage here should not be born of whim or self-interest, but rather of a spiritual construction. If there is imbalance, the bond is broken, and so is everything else: business, health, peace.

"When there is war, the soldier does not sleep." Òtúrúpòn Méjì points out that in times of conflict, there is no room for rest or distraction. In any constant struggle, vigilance is a necessity, not a choice. Where there is tension, the soul remains awake, carrying the weight of uncertainty.

General Description of the Otrupon Meji (Treaty) Sign

Otrupon Meji is the sign where you hit rock bottom, but also where you learn to rebuild from the ashes. It is an Ifá of bitter wisdom, like the knowledge gained after a great loss.

There's no room for frivolity here: those who don't discipline themselves fall. Those who don't cleanse themselves fall ill. Those who don't listen lose. But those who persevere, those who make Ebó, those who honor their dead and don't forget who they are, find the map to their destiny in the midst of darkness.

What is born in the Odu of Ifá Otrupon Meji?

Dragging four-legged animals after they have been sacrificed to the Oshas or Orishas, just as the tiger did. “EKUN MENI EKUN MENI KI EKUN MERAN” (The tiger drags his food, so do we).
Dreams.
The uterus and the stomach.
Hernias, tumors, diarrhea, white discharge, fibromas.
The fish, the parrots and the spiders.
The blockade and ostracism.
The ceremony in which the Awó who is born snatches his arms from the hands of the godfather and then dances in the Igbodun of Ifá.
Let Shango eat goat for the first time and together with Eshu-Elegba.
In the children of Elegba, sick life.
Fatness.
Olofin's hierarchy over all divinities, including Orúnmila.
Pygmies and Dwarves.
The scientific nomenclature.
The white lie.
That children are born head first.
Place Shango at the door of the Igbodun (Shilekun Igbodun Ilé), because without the protection of Shango, the King cannot mount the throne.
The prohibition in this Odu, Otrupon Meyi, of smoking is due to Shango, who burned all the yams (in Igbodun).
Touching the ground with the tips of the fingers and then the chest, because Shango destroyed the Earth. The Awos wept when the Odu came out in Atefá.
The destruction of humanity.
Make Paraldo with a mother hen, which represents Ikú.
Refrain from serving or begging for other people's heads, regardless of the pretext.
May Orúnmila transmit wisdom and science: intelligence (Ologbon) was launched into Ifá and came to the world.
May the fruits fall from the trees when they ripen. The Odu reflects the ripening of the fruits.
Papaya fruit.
The prohibition of begging for the head with snails (Igbín) from the children of Oshún.

What does the Otrupon Meyi sign speak of?

The song to their ancestors.
Put the iñales to Oshas and Orishas.
That Ejiogbe and Otrupon Meyi went down to Ifé together.
Here, Olofin sent the universal flood.
Otrupon Meyi, by Osobo, in marriage everything falls apart (the jars to Ogún by the hunter).
It is the Odu of the Devil.
It is the end of one process and the beginning of another.
The person is reserved (blockade and ostracism).
It's the white lie.
The Earth offended Orúnmila.
The diseases of Odu are: continuous colds, white discharge, fibroids, uterine cancer, dysmenorrhea, scrotal hernia, elephantiasis, boils, tumors, diarrhea, stroke, heart attack, shortness of breath, alcoholism, memory loss, apoplexy, internal operations, hydrolysis, diabetes, cervical osteoarthritis, neurosis, and obesity.
The Odu is known by the secret name of Ilero (solid earth), it invokes the solid earth.
The children of Eshu-Elegba, Eshu Añawi and his followers speak.
It is the biological evolution of primitive man.
He talks about how if one brother kills another, who won't he kill?
Otrupon Meyi speaks of menstruation in women as a gossip.
The vulture cannot stop eating dead meat, and that temptation destroys it.
The beautiful bird Egherun could not resist the temptation to eat the ripe ikines and was accused of theft.
It speaks of the illness of humanity, since Obatalá's children could not resist the temptation of eating meat and not listening to Egun.
Here, Obatalá covered Oshún with a white sheet when she lost consciousness due to Osanyin's sorcery (Ogú).
Smallpox went to war.
The tiger and the tigress speak during sex, when she bit him and he lost his will with her.
Obatalá played dead to see if Shangó knew.
Eshu-Elegba (calf) is given yearling.
The most important virtue of Otrupon Meyi is to have patience and know how to endure.
The goat, the fish, the coyote and the spider speak.
The Egun repent of actions done in life.
The son committed suicide and like Egun he is sorry.
The person has a grimace, trick or nervous tic.

The Otrupon Meyi sign indicates:

Otrupon Meyi is Egun's foreman.
Ujá, Ogún's wife, had a child for the first time in her life and it was with a lover.
It is the Ifá of the crouching tiger.
Entering empty houses is prohibited.
The ugly vulture blackmailed the most beautiful bird in the bush to live with her.
Oshún begged his belly with pumpkin.
The man always returns to his legitimate wife.
The Mullidor, the Wild Cat and Orúnmila speak, all envied.
The war of Oshún and Igbin (Eson) speaks for Ashikuelú, husband of both.
The wise man worships wisdom, and the fox hunts it; therefore, to each his own.
Ashikuelú He insulted Oshún, his wife.
The monkeys betrayed Orúnmila.
The serpent was watching Orúnmila to kill him.
Osanyin must be received.
Orúnmila left the world forever and left the ikines as his representation.
Otrupon Meji does not sit in a fixed place in his business enterprise.
He changes his name or does not prevail by refusing to make Ebó.
It speaks of how when there is war, the soldier does not sleep. Odu of constant war.
The Awó must sit at the table to eat with a lightning stone.
The herbs are: cedar, mint, marigold, cornflower, sage, broom and papaya.
The breasts are supported by the body.
In Otrupon Meyi, everything round and thick reigns supreme.

Sayings of the Odu of Ifá Otrupon Meyi:

He who makes the rope tight cannot be a farmer.
You cannot, at the same time, wash your hand and take the earth.
The earth does not sit on the head of a child.
The house with a roof is more beautiful, but much hotter.
The swollen river revels for a long time over the grasses.
He who has the rope does not braid the earth.
The dry straw dies and the new is born.
The spider dies and its children begin.
Without the protection of Shango, the King cannot mount the throne (fundamental in the ceremonies of the Shilekun Ilé of the Igbodun).
If you want to see blood, you will see blood (the Obini's menstruation).
When there is war, the soldier does not sleep.
When my memory fails me, I resort to my secret. Deceit and falsehood haunt me.
Òké, hatred can do nothing against you, unalterable sacred mountain.
You yourself are the fire-eyed tiger, there is no other.

"One cannot both wash one's hand and pick up the dirt" reminds us that one cannot seek purity while engaging in impurity. The proverb points out the inconsistency between intention and action, warning that it is impossible to maintain cleanliness if one chooses to defile oneself.

Ethical code of Ifá

The Awó's trust resides in the woman of his house.

Otrupon Meji expresses that the priest's spiritual balance is rooted in his home. She is the guardian of his peace, his secret, and his destiny. Without inner stability, the Awó's path becomes uncertain.

Meaning of the Ifá Sign Otrupon Meyi

Otrupon Meyi is an Odu that embodies the pain of the rupture between man and the divine. In this sign, orunmilaOffended by humanity's corruption and ignorance, he abandons the Earth. Olodumare's response is drastic: the Flood. Thus, Otrupon Meji becomes a symbol of spiritual judgment, purifying punishment, and the end of a contaminated cycle. Here, disease, plagues, and mass deaths are born, reflecting the cosmic disorder caused by the loss of the connection with the sacred.

This Odu marks the end of one stage and the beginning of another. As ancient wisdom teaches:

“The dry straw said to the green straw: 'When I end my life, you begin yours.'”
“The spider said to his children: 'When you begin to know life, I will die.'”

Death, in Otrupon Meyi, is not the final end, but rather the condition for renewal. This cyclical vision is also represented in their ritual chant:

ODI OLUKURU KURU
EÑI EÑI LAWO ADEN LAWO
EÑI EÑI LAWO ADEN LAWO
EKUN MENI EKUN MENI
KI EKUN MERAN OR KI EKUN MAKURA AWO

“The tiger drags his food, we do the same.”

This suyere is not only a reminder of the offerings, but a metaphor for destiny: each person carries what corresponds to them, like a tiger with its prey.

Within the symbolism of Otrupon Meyi, the evolution of the human being is revealed. Here, primitive man gives way to a spirit with the capacity for consciousness and expression, but also carries the burden of emotional disconnection: detachment, introversion, isolation, dishonesty. These are the emotions that reign when the soul cannot find its center.

In this Odu, Eshu-Elegba—who originally had neither a neck nor a head—is given form and direction by Orúnmila. It's a powerful image: chaos makes sense when it is guided by wisdom.

Otrupon Meji also speaks of Orúnmila's spiritual misery, of the enslavement of women, of witchcraft that contaminates the sacred—like the food brought to the cemetery to harm Oshún. Power in this sign is no guarantee of blessing: those who misuse it out of greed or deceit end up alone. For this reason, many of those ruled by this sign are known for being harsh or implacable, although in reality they hide deep emotional and spiritual wounds.

The Odu points to elements that define it: whiteness, the dead, kindness, play, vast expanses of water, requiem songs, and paternal passion. It is a feminine sign, daughter of Olokban, and the colors red, black, and studded white are attributed to it. Its day is Friday, its planet Venus, and its metal copper. Its name is Ilere: solid ground, but ground that has been shaken.

In its difficult nature, Òtúrúpòn Méjì speaks of profound betrayals, such as that of the subordinate who seeks to eliminate the one he is meant to serve. It speaks of complex relationships, such as the story of Ashikuelu, who deceives and mistreats Oshún after an act of infidelity.

This is an Odu of constant trials. And although its paths are filled with obstacles, it also offers the possibility of spiritual rebirth, provided one acts with integrity, humility, and respect for sacred principles.

Recommendations

Offer a white goat to Shango along with two red roosters to Eshu-Elegba.
Feed the 4 corners.
If this Odu appears for a woman who is thinking of leaving her older husband, advise her not to do so.
In case of illness of the belly or breasts, perform cleansing with two gourds, as Oshún did.
If you have distanced yourself from the Godfather of Ifá or benefactor, reconcile with him.
Invest in the present to reap the rewards of the future.
Be careful not to fall into the temptation of the flesh.
Make a lot of Ebó.
Put on the Ide and receive Orúnmila.
Give two hens to Oshún, use them to clean yourself and take them to the river, and offer two doves at the door of the house.
In Atefá, offer a duck to Ifá, a turtle to the head, a goat to Eshu-Elegba and receive Orun, Shangó, Ogún, Olodun and Shakuana.
Dedicate himself to the priesthood of Ifá and teach his disciples.
If the brother plots to kill him, sacrifice a banana for his head.
Offer a goat to Eshu-Elegba and dance with your head to negate attempts at manipulation.
If you marry under duress, sacrifice two roosters at a crossroads to break the bond.
If you suspect that your wife is planning to harm the business, offer a goat to Eshu-Elegba.
Accept what you have, especially if you have seduced someone else's woman.
Before making a sea voyage, sacrifice to Olokun.
Protect yourself through sacrifice to get rid of enemies.
Start a new life with a leaf bath (cedar, canistel and drum stick) at the door of your home.
Making Ebó with round fruits, jicotea, rooster and pins in mariwó.
Make Ebo with a bag and hang it in the place of Eshu-Elegba.
Offer a dove for luck.
Eat Iñales to maintain health, according to Orula's recommendation.

prohibitions

Do not collect herbs in the mountains (due to spiritual danger).
Not having links to or attending spiritualist centers, meetings or groups.
Do not drink, as damage can come from that route.
Do not eat papaya, okra, pumpkin, rooster, guinea fowl or eel.
The Awó should not allow himself to be bitten by the woman (he loses his will).
Don't be stubborn, or you may lose your life.
Do not serve other people's bosses.
Do not curse your fellow men.
Do not get wet, as this slows you down.
Do not attend wakes or parties, as you may be injured or killed.

Says Ifa Otrupon Meyi:

Beware of people who try to harm you through food or drink. Don't accept anything from strangers, because someone is deceiving you and waiting to harm you. Don't confront them. Iku (death); go to your godfather and ask for forgiveness. There's an internal illness that can manifest suddenly. The envy they have of you creates traps around you.

Must receive orula. Don't cut any grass for seven days. A spirit from the afterlife wants to take you, so you must guard the entrance to your house. You also have a disease caused by Ogu.

An older person is lovingly soliciting you. If they send for you from a dubious location, don't go; they may be plotting to kill you, even with the complicity of a friend. Don't argue with a sibling over inheritance or property. Avoid going to the spiritual center near your home, as that may slow you down.

Clean your home and offer it unyen a Erita MerinYou want to cheat on your husband with an older man; even if it brings you money, it could also cost you your life. Ebó. He has a strong and dominant character. Thank you Yemaya, Oshun y YanzaIt is time to consecrate yourself: you must do Holy.

Prayer of the Odu Baba Otrupon Meyi:

OTRUPON MEYI OBORO NI SHORO LOWON NI FEDERE NOSHODO OKU ENI
FADERE BABALAWO ALL DECEASED KUTU ASHORO EKU OLORO TOROSHE
ADIFAFUN EKUN.

Suyere Oddun Otrupon Meji:

OÑI LASHORO OÑIO
OÑIÑI OÑIÑI LASHORO EKUN
EÑIFE FUN LASHORO EÑI EÑI
LASHORO ÑIO.

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

Patakies (stories) of the sign of Ifa Otrupon Meyi:

The Awó and the King of the Monkeys

Once upon a time, an Awó traveled to the land of the Monkeys. As soon as he arrived, he began to tell fortunes to all the inhabitants, and his accurate predictions quickly made him famous. His wisdom and presence began to overshadow the Monkey King, who grew jealous and distrustful. He thought, "This Awó is no good for me in my land." So he decided to eliminate him.

He devised a trap: he spread the word among his people that he had died and organized a fake wake to attract the Awó. He ordered the Monkeys to invite the priest, hoping to catch him off guard.

But the Awó, faithful to his practice, became a Bear of before leaving. When consulting, he saw an Ifá that warned about Bear by cheating, so he made a Ebó to protect yourself.

That same night, the Awó arrived at the wake. The room was filled with monkeys. As he approached the coffin where the King supposedly lay, he began to recite a prayer from that Ifá. Upon hearing him, the King—who was pretending to be dead—could not contain himself and sneezed.

The Awó, realizing the deception, quickly fled. The Monkeys, startled by the commotion, awoke. One tried to close the door to trap the Awó, and another handed the key to the King. But, amidst the chaos and sleep, a confused Monkey slapped the one holding the key, causing it to fly out the window. In the end, all the Monkeys were trapped in their own trap… and the Awó escaped unharmed. That Awó was Orúnmila.

Explanation and Teaching

This story teaches us that envy and betrayal eventually backfire on those who plan them. The King, blinded by his ego, tried to eliminate the wise man instead of learning from him. But Orúnmila, guided by his faith, his knowledge, and his fulfillment of the Ebó, managed to see beyond appearances and avoid deception.

Whoever acts wisely and follows the Spirit's advice never falls into the envious person's trap. The evil plotted against the righteous becomes a prison for the one who attempts it.

The Disease of Humanity

In the land of Abako Nilé, the entire village suffered. Hunger, disease, and hopelessness reigned unabated. Seeking relief, the inhabitants flocked to the house of orunmila to find answers. The wise man saw this Ifá and marked them with a Ebó and with a euré (goat), a eyelé (dove), a akuko (rooster), a Addie (hen), a ayakuá (quail), among other ritual elements. In addition, he gave them precise instructions: they had to bring the meats, the iñales and the Ifu (viscera) of the sacrificed animals to the top of a hill, where they would find a small house with people to whom they had to deliver the entire offering.

Orunmila warned them:
—On the way, you may eat only the internal organs. That will give you strength and purify your bodies. Don't touch the meat.

The people set out. The journey was long and exhausting. Hunger began to weigh on them. Some tried to resist, but in the end, all gave in to temptation. They broke the commandment and ate the meat. Only the iñales and the viscera remained.

When they finally reached the top of the hill, they saw the small house Orunmila had pointed out. There, repentant, they said to each other:
—If we had held on a little longer, we would have completed the entire instruction.

They left the remains of the offering at the door and hid to watch. Inside the house were Constitution, Oduduwa, Orishas and Eggun, who, upon hearing noises, came out to accept the delivery. They called out to the humans to come forward, but they, filled with fear, fled.

The Orishas and the Eggun ate what was offered to them, and one of them said:
—They still had time to save themselves, but they didn't want to listen.

Since then, the people of Abako Nilé continued to suffer the illnesses and misfortunes that plagued them. However, the Orishas and the Eggun never suffered need, because they knew how to wait, obey, and receive by virtue of Constitution.

Explanation and Teaching

This story reflects the symbolic root of human disease: impatience, disobedience and lack of faithThe people of Abako Nilé had the solution in their hands, but the urgency of their bodies led them to break the spiritual mandate. They ate what was supposed to be offered, and in doing so, sealed their own doom.

Those who disrespect sacred time prolong their own suffering. The remedy comes to those who obey, even if the wait seems harsh. What is offered is not consumed. What is sacrificed is not touched.

Òtúrúpòn Méjì Ifa Traditional Nigerian

Òpèbé Awo Ese
A day fún Esè
N tòrun bò wálé ayé
Ebo n won ni or se
Esè yes gbébo nbè
Ó rubo
Òpèbé or dé
Ìwo lawo Ese
A ì í gbìmòràn ká I tesèé lè.

Ifá advises this person to offer sacrifice. He will become an important person in life.

Òpèbé is the priest of the Leg
Who consulted the Leg
When the Leg was coming from heaven to earth
They advised him to offer sacrifice
And he did
Òpèbé you are here
You are the priest of the Leg
Nobody plans any events and excludes the Leg.