Otura Kana

Otura tiku - Otura Kana

Good and bad stop at the door of the Awó, that is why the Awó cleans himself so that the good and the bad remain outside.

Other names for Otura Okana:

  • Otura Kana.
  • Otura Tiku.

Born in the odu Otura Kana:

  • The Kashéoro.
  • The sudden death of the elderly.
  • Ogueday, the restless spirit.
  • You cannot knock on the door of the Igbodun.
  • Otura Tikú's mother became a goat.
  • You always have to call the mother for everything.
  • It speaks of dog bites and cat scratches, which make man ill and can cause death.

What is the sign Otura Kana talking about?

  • When this Oddun is seen, the door to the street opens and closes three times and the first three to arrive have to do Ebbó.
  • He is an Ifá from the Ilufa land.
  • Otura Okana marks the beginning of the belief in Olofin.
  • Mothers suffered from the possibility of dying at an early age and leaving their children without protection.
  • The person has death (Iku) behind.
  • You suffer from intoxication (indigestion).
  • Talk about helplessness.

The Otura Okana sign points out:

  • A black cock is fed to death (Iku).
  • It marks death suddenly in the elderly and the patient is not saved.
  • The woman is an adulteress.
  • There is a war of Santos.

You can read: Sign of Ifa Otura She

Sayings of Otura Kana:

  • The dog in the manger neither eats nor lets eat.
  • The disobedient and the stubborn meet death.
  • Only a mother sacrifices herself for a child.
  • War with the saints, certain death.

Ifa Code of Ethics of the Otura Okana Sign:

Good and bad stop at the door of the Awó, that is why the Awó cleans himself so that the good and the bad remain outside.

Recommendations of the Otura Kana sign:

You have to master your curiosity, avoid standing on corners and take good care of your mother, because death is stalking her.

You have to take care of your intestines.

Here you have to be obedient, listen to advice and avoid fights with women in sexual excess.

Here you have to take care of the daughter, who can be maniac, does not sleep well and gets up at night to walk around the house, sleepwalking.

This Ifá predicts that at the door of his house there is the bad, but also the good. Has to clean it to remove the bad and bring in the good.

prohibitions from Otura Kana:

Here you cannot curse, nor allow that in your home.

Otura Okana talks about avoiding the consequences of bad behavior. The boconería of the person will cause potential losses to him.

Here the Awó cannot knock on the door, he is given a washout.

Description of the odu Otura Kana (Okana):

The Sign of Ifa Otura Okana speaks of avoiding the consequences of bad behavior. The boconería of the person will cause potential losses to him.

When this sign of Ifa is seen, the door to the street opens and closes three times and, the first three to arrive, they have to become Ebbó. When the Awó sees this Ifá, another has also seen it and the two have seen each other.

This Ifá is from the Alufa land (Atiponlá).

This Oddun marks the beginning of the belief in Olofin.

It speaks of a person bitten or scratched by an animal, which can cause death.

When this Ifá is seen, the first one to enter the house has to be cleaned with a dove, corojo butter and brandy. And everything is sent to the bush.

This Ifá marks death suddenly in the elderly.

When the Awó is seen this Ifá, Ebbó is made with three dolls dressed in red, white, black and blue cloth.

The Awó Otura Kana may not have a spouse daughter of Shango.

The Awó Otura Tikú must quickly receive Osanyín and Oddé to get rid of Ikú.

In this Ifá, you have to master your curiosity and not stand on the corners.

Here mothers suffered from the possibility of dying at an early age, having to leave their children orphans. It was because in that land they did not believe in Olófin nor did they pay attention to what the younger children said because of the virtue they possessed of seeing what the older ones did not see. The person can die before being fulfilled.

For this Ifá, you have to make Ebbó with two ladders so as not to fall. Pigeon blood is given to the stairs.

The herbs of the Odu are: Paradise, sage, canutillo, dead scarecrow, rosemary, basil, remove curse.

This Oddun in woman: he has one thing on his mind against his spouse, that he is not satisfied with the way he is living.

Here you cannot curse, nor allow that in your home.

This Ifá predicts that at the door of his house there is the bad, but also the good. You have to clean it to remove the bad and bring in the good.

You have to master your curiosity, avoid standing on corners and take good care of your mother, because death is stalking her.

Here you have to be obedient, listen to advice and avoid struggles with women in sexual excess. And do Ifá, because only

Orunmila saves him. If you are a woman, receive Ikofafún.

This was when the sage said in front of the other Awó that he knew a lot and they all left him alone, to demonstrate his wisdom. Here you can't say I know, because it hurts.

Here the children of Oyá and Oshún do not eat Castile melon, ordered by Obbatalá.

In this Ifá, the first to betray perishes in the couple.

Here is Santo's war.

Here you suffer from sight. For this situation, Obatalá will be given a white dove and a drop of blood is dropped into his eyes and then washed with lettuce grass.

Here you have to take pigeon heart herb decoction.

In Otura Kana the head (Kobó Orí) is requested with a fish that has white eyes.

You have to take care of your intestines.

You should receive Obba Kolabba.

Here you have to make Oparaldó periodically with black chicken.

Meaning of the Otura Okana Sign:

When this Otura Okana is seen, the person has death (Iku) behind and stood at the door. This is commanded to open and close three times in a row, so that death goes away.

When the querent leaves, let him not go where he came from, because death is waiting for him on the corner.

For this Ifá, when the Awó Otura Tikú is to receive Kakuanardo, a mamey, Shepé Iguí and the Oddun of Eggún are put on the kutú.

When this Ifá is seen to a child, Ikú should be given a black hen on the ground, with the following Súyere: Mollalla Aboluloye Meku Meku Ikú Aguye Mollalla Iwa Inlé Abalele Mollalla Iwa Inlé Beleya Intorí Oma Obba Ikú Lareye.

Here the Awó cannot knock on the door, he is given a washout.

The Osobbó of this Oddun is the obsession to possess something that he has been unable to obtain or has half obtained.

Here you can not go barefoot and always keep them warm so that you do not suffer from colds, because you have a tendency to that evil.

Here you should eat well-cooked grains and meats, to avoid indigestion.

Beware of betrayals.

Brand have impotence problem.

Here Obatalá says that nobody eats with his money, only him.

Here, what Obbatalá gives him is taken care of so that he becomes well.

Ebbó is ordered to be made with a bat or log that he has to hit someone, to avoid problems with justice and blood.

This Ifá predicts that the person has wanted to kill himself.

Here the person has a shadow behind him.

Here you have to take care of the daughter, who can be maniac, does not sleep well and gets up at night to walk around the house, sleepwalking.

Here you live with a cheater, be careful not to treat him with two faces.

The sign Otura Kana, speaks of four children who are siblings of the same father.

You have to take care of yourself to preserve your health and your life because death is behind it.

Saints who speak in this sign: Orunmila, Obbatalá, Yemayá, Shangó, Odduduwa, Osanyín, Oddé, Ikú, Azójuano.

You can read: Odu of Ifa Otura Meyi

Says Ifa odu Otura Kana:

That there is war with the saints, they are giving him powder and if he does not do Ebbó, they will take him out of his house dead. He dreamed of death and if he is a babalawo, he also has to make Ebbó with a rooster, cuje and catch the bad shadow. If his wife is the daughter of Shango, she has to pray with the nightgown she is wearing. She cannot eat ekó, nor will she be able to return the same way she came, because death is behind her. The babalawo has to feed Yemayá and the aleyo has to bring three arrows and 3 roosters. The arrows must have black tips to keep death off of him. She heard them calling her and when she went to see, she found no one. He is scared, he owes the soul alone. She wants to take revenge on her husband in any way, because he threw something at her, that's why she wants to hurt him, so that he can come back. He has also thought of hitting it with an iron and has given it to Azójuano. She wants to go back to him and then disregard him. She is behind by her own faults. Give thanks to your guardian angel. If you don't Ebbo, there must be three dead in your house. If you say I'll go, you will have three businesses. Be careful not to meet three men with the same goal. You can not separate or betray each other in marriage, the first to do so will die. In his house a person was burned, or is to be burned. You can not wear striped clothes, or pinstripes, like guinea. Shangó and Azójuano are at your door. He cannot knock on the door. You have an obsession with owning something that you have been unable to have. You cannot put your feet bare because you catch a cold. You should eat things well cooked so that they do not harm you. It has a stone and necklace from Obbatalá. They wanted to take life. You cannot curse or allow it in your home. Curiosity must dominate, nor should you stand on corners. You have to be careful, do not bite or scratch animals, this can cost you your life. His wife cannot be the daughter of Shango. If he is Babalawo, he must quickly receive Osanyín and Oddé, to neutralize death. You will have to make Ebbó with a ladder, so as not to fall from them. You have to do Oparaldó with a black hen. You are going to have trouble with your eyesight. You have to take pigeon heart herb decoction. You must also receive Obba Kolabba. You can't say you know, because you hurt yourself.

Prayer of the sign Otura Kana:

Otura Kana Molu Shonshe Moshe Etú Tinshowo Olobo Molu Shonshe Ado Akaran Shawo Moloko Muodo Mulan Sheshe Loda Feshi Tinshowo Umbo Tio Baye. Adifafún Oyá, Shango, Atí Azójuano.

Ebbo of the Oddun Otura Okana:

Otura Tiku's work for the sight.

Obbatalá is killed by a white dove and a drop of blood is thrown into each eye, and then washed with lechuguilla grass (oyuro).

For Iku.

When this sign is seen in a child, Ikú will be given a black hen on the ground, with this Súyere:

Mollalla Aboluloye Meku Meku Ikú Aguye
Mollalla Iwa Inlé Abalele Mollalla Iwa Inlé Beleya

Intorí Oma Obba Ikú Lareye. 

Patakie of the sign Otura Kana

El Perro del Hortelano

Otura Tikú was a woman who had married a man she knew as a saint, but who had a bad character to treat women and was nevertheless a very womanizer. This man did not respect even his wife's friends. Thus, he got to have relations with a woman known from another Tikú, and for that reason they had several disputes. As another Tikú had three children by that man, she complained to him and amidst disappointments and complaints, the man came one day to raise his hand to her. Therefore, as soon as he proposed a divorce, she accepted it and got divorced.

Despite being divorced, he did not leave her alone. Otura Tikú, knowing that he already had another woman, did not dare to accept any man, for fear that he would hit her again. Tired of this situation, another Tikú went to the house of the village awó, who made him osodde, seeing this oddun and told him: you have to do Ebbó, so that this man will leave you alone. She did so and was able to live quietly and accept another man.

The disobedient, stubborn and curious man.

On this path, there was a very disobedient, stubborn and very curious man, who called him enfeloyu, because he wanted to know everything, he read a lot and studied, and for that very reason he wanted to understand everything. He had an industry or trade, which served him for his development in everything he did in the illustrious land where he lived.

The business began to go badly, due to the evils of his envious enemies. He determined to go to the land of Oyá and, when he got there, he sought out the Awó of that land to make him osodde. This awó registered him, seeing this oddun, otura Tikú, which was marked by Ebbó (the one indicated above) and told him that when they gave a mask meeting, not to get close there, to go the other way. In addition, he told him not to put on the mask given to him by the Ebbó, which he had to consult with his ifá, to see what he was ordering him to do.

He ignored what he was told and, to find out and find out what those people were talking about, he put on the mask like them and entered the meeting. These people had bad spirits behind and above. They were holding that meeting to make their prayers, as Oyá had commanded, to take them away. After leaving the meeting, enfeloyu began to get sick and became very ill, in a difficult state of health and backward in his industry. He decided to see the Awó from the land of Oyá again, telling him what happened and he told him: you have to receive Awofakan immediately and then do ifá, to save yourself from ill health, fix your situation in your business and, furthermore, stabilize the situation with your wife, because, despite everything, you have been very much in love.

He also told her that she should listen to advice, not be disobedient, stubborn, or curious. He did so. Then came the state of prosperity and tranquility that he wanted to have

You can read: Ifa Okana Tura sign

Otura Okana Ifa Traditional

ÒTÚRÁ ÒKÀNRÀN

Yangi abori kugu
Yàngìdì Awo esè òkè
Èrín gbàdàgì Awo Aláse
Akòko ni dèùrè níí se omo ìkéyìin won lénje lénje
Àwon mérèèrin ni Olófin pè nÍfá
Kí wón or wáá ye òun lóókan ìbò wò
Wón níwo Olófin
Iree rè ku eye méje lónìí
Tí wón ó Sílèkùn I'll go fún o
Gbogbo ire ní ó tòó or lówó
Sùgbón gbogbo eboo re ni kóo ru o
Olófin bá rbo è nígba nígba
Nígbà tí àwon Babaláwo ri bí ebó ti pòtó
Èrú bá n ba Yangi Aborí Kugú
Ojora mú Yàngìdì Awo esè òkè
Èrú sìn ba Èrín gbàdàgì Awo Aláse
Akòko ni dèùrè nìkan ló ní e jé káwon ó tèlè n tÍfá wí
'Ifá è é wí kinní kan kó mó se'
'Eni tí ó bàá somo Ifá ó móo tèlé ìlàna è'
'Pé n tÍfá wí máà nù u'
'Yóó sì móo se bÍfá ti wí un náà lo'
'Yóó sì móo forí tì í'
'Téèyán bá forí tì í'
'Olúwa è níí là'
Wón n se béèé bò
Ngbà wón rubo tan
Olófin ní 'èyin Babaláwo yìí'
'Ire lè ní n bò njó méje yìí o'
'Ebo yes yàn'
'Lòún ru nígba nígba o'
'I will go òhún ò gbodò mó dèé o'
Akòko ni dèùré níree ré ó dèé
'Ngbà o ti rbo to pe'
Olófin ní sùgbón e é móo wá njoojúmó tíjó méje é e pé ni
Tóun ò bá fi ríre náà
Gbogboo yín lòún or dàá lóró
Won n what
Wón n bò
Ngbà or said keta
Yangi abori kugu
Òun kò
Kò mo
Ó ní ngbà tí kinní yìí ò bá ní rí béè mó
Kénìkan ó mó lòó han òun léèmò
Ó jókòó nlé è
Ngbà or said kerin '
Yàngìdì Awo èsè òkè náà kò
Òun náà lóun ò lo mó
Ó ní ngbà ti or bàá dìgbà náà
Ti nnkan òhún ò bà ní seè se mo
Èrín gbàdàgì Awo Aláse ntiè
Ngbà or said karùún
Òun náà ò lo mó
Akòko ni dèùré pé e jáwon ó móo lo
'E bí n tÍfá wí làwón wí'
'Ifá ló pé iree rè ku ojó méje'
'Tó sì níre náà ó wàá bá a'
Tó sì ní káwon ó ru ohun gobgbo ní mùre mùre
E jáwon ó móo lo
Ngbá or said kefà
Akòko ni dèùrè nìkan ló lo Ilé Olófin
Ijó keje pé
Akòko ni dèùrè ló tún dá lo ilé Olófin
I'll go bá dé
Òpìtìpítí i will go ni ón rù dé fún Olófin
Esin ni
Olà ni
Aso ni
I'll go gbogbo nìí
I'll go yìí pò!
Olófin ní kí wón móo pín in
Ó ni Yangí aborí kugú dà?
Akòko ni dèùré lóun ò ri ko wá mó
Yàngìdì Awo esè òkè nkó ntiè?
Ó lóun ò rí òun náà kó wá mó
Èrín gbàdàgì Awo Aláse dà?
Òun náà ò wá mó
Olófin ló dáa
Ó ní gbogbo olàtó tú yes won
Móo kó gbogbo è lo
Wón bá kó gbogbo è lé Akòko ni dèùrè lówó
Ngbà Akòko ni dèùré n padà relay è
Ó bá ya ilée Yangí aborí Kugú
Ó wèyin è ló rókò
Ló rí gbogbo ihun tí ón kó fún un
Ó lóun ò pé e jé á forí tìí?
Kò pé tiè ni mó
Ó ní ihun tí ón fún òun nùu
Ó ya ojúde Yàngìdì Awo that òkè
Òun náà jáde
Ló rí erù nlè
Àsé báyìí ní ó rìí?
Akòko ni dèùrè lóun ò pé e jé a forí tìí?
Ó délé Èrín gbàdàgì Awo Aláse
Ó ké sóun náà
Òun náà ní hàáà
Akòko ni dèùrè lóun ò pé e jé á ní sùúrù
Akóko ni dèùré bá kó gbogbo olà relay è
Kò pé tiwon lèyí
N ní wá n jó ní wá n yò
Ní n yin àwon Babaláwo
Àwon Babaláwo n yin Ifá
Ó ní béè làwon Babaláwo tòún wí
Yangi abori kugu
Yàngìdì Awo esè òkè
Èrín gbàdàgì Awo Aláse
Akòko ni dèùrè níí se omo ìkéyìin won lénje lénje
Àwon mérèèrin ni Olófin pè nÍfá
Yangi abori kugu
È bá jé a forí tìí fún Ikin
Yàngìdì Awo esè òkè
E è bá jé á forí tìí fún Ikin
Èrín gbàdàgì Awo Aláse
Èyin ò kúkú forí tìí dopin
Akòko ni dèùrè
N ló wáá forí tìí fún Ikin
Ení bá forí tìí
Nimolè or gbè
Akòko ni dèùrè
Awo rere mòmò ni.

Ifá advises this person to offer perseverance as a sacrifice. This is what will bring you wealth. Four people including this person will do or do a business. All of them must be tolerated so that as a result one of them ends up taking the profits of all of them.

Yangi abori kugu
Yàngìdì Awo esè òkè
Èrín gbàdàgì Awo Aláse
Akòko ni dèùrè is the last of them
The four were the priests that Olófin called to make him divination
They must make divination using ìbò
They said, You Olófin,
Your good fortunes should arrive in seven days
In precisely seven days, they will open the door of fortune for you
They predicted: 'All fortunes will come to you',
'But you must offer all the prescribed sacrifice in full'
Olofin offered the sacrifice in full
Seeing with the fear that he offered it
Yangí aborí kugú got cold feet
The same happened with Yàngìdì Awo esè òkè
Fear also captured Èrín gbàdàgì Awo aláse in their networks
But Akòko ni dèùrè postulate 'Let us follow the postulations of Ifá'
'Ifá will never say something that does not happen'
'Anyone who is a child of Ifá must follow in his footsteps'
'Ya, those were the predictions of Ifá'
'He will then act under the likeness of the Ifá prediction'
'He too will persevere'
'The person who perseveres'
'It's that person who will eventually get rich'
Because Akòko ni dèùrè is proposed, that they should continue
Immediately after all the sacrifices had been completed
Olófin threatened them 'the fortune that you said is coming should not be elsewhere'
'You have predicted that my fortune will come in seven days'
'And you have prescribed your sacrifices'
'I offered them all'
'So fortunes must not stop coming'
Patiently, Akòko ni dèùré said 'Your good fortunes will come'
'Since you made the sacrifice completely'
Olófin said 'But you must inform me daily the days that are passing until the seventh day'
Olófin threatened them saying 'If I can't see good fortune'
'I'll show all of you hell',
So they were informing him of each passing day
They went to their respective houses in the afternoon
On the third day
Yangi Aboriginal Kugu in their own home
He refused
And it was never again
'If in this case the predictions are not true'
'So no one will see me in hell'
He sat at home
On the fourth day
Yàngìdì Awo èsè òkè also refused
He was never again
'When the moment comes'
'And it would turn out to be the opposite of our prediction'
Èrín gbàdàgì noticed the absence of his two friends
He made a final decision on the fifth day
He also refused to go and inform Olófin
Akòko di dèùré encouraged them to follow what was agreed
He said 'What was it that Ifá did not predict, that we said'?
'It was Ifá who predicted that the good fortunes of Olófin will come in seven days'
And Ifá categorically said that fortunes will come to him
It was the same Ifá who had told us to make the sacrifice generously
So we must go
On the sixth day
Akòko ni dèùrè was the only one to report at Olófin's house
On the seventh day too
It was as usual Akòko ni dèùrè the only one as he had usually done went to Olófin's house
Good fortune came without warning
Unquantifiable sum of good fortune arrived for Olófin
Horses
Immeasurable properties of value
Fabric
All the good fortunes
The cluster is impressive
Oloffin immediately ordered his servants to divide it
Olofin asked, Where is the Kugu aboriginal Yangi?
Akòko ni dèùrè answered 'I haven't seen it'
'What about Yàngìdì Awo esè òkè?'
Akòko replied again 'He refused to keep coming back'
'And Èrín Gbàdàgì Awo Olófin?'
Akòko concluded by saying 'I haven't seen it either'
Olófin said 'Okay'
'All the properties that were intended for them'
'You Akòko ni dèùrè will take them'
This is how they packed the properties of four people for himself
When Akòko ni dèùrè was returning home
He stopped at the house of Yangi Abori Kugu
Yangí aborí Kugú saw with amazement, the path of fortunes in horse carts,
He asked, petrified: 'All this is for you alone',
Akòko ni dèùrè said: 'Didn't I tell you to be persistent?'
He did not say that the portion of the Yangi Abori Kugu was included.
He said 'This is my portion',
He stopped by the house of Yàngìdì awo esè òkè
He also came out immediately
He saw the pile of goods
Yàngìdì said 'Is this how I would have returned?'
Akòko ni dèùrè repeatedly said 'Didn't I tell all of you to be persistent?'
Akòko ni dèùrè took all the gifts home
He did not say that none of the fortunes that he carried part of that belonged to them
So he started dancing and was very happy
He was praising his Babaláwo
His Babaláwo was praising Ifá
He said it was exactly as his Babaláwo had said
Yangi abori kugu
Yàngìdì Awo esè òkè
Èrín gbàdàgì Awo Aláse
Akòko ni dèùrè is the last of them
The four were the priests that Olófin called to make him divination
Yangi abori kugu
You should rather allow us to be persistent for Ikin
Yàngìdì Awo esè òkè
You should rather allow us to be persistent for Ikin
Èrín gbàdàgì Awo Aláse
You should rather allow us to be persistent for Ikin
Akòko ni dèùrè
He was the only one who persevered to the end
Anyone who perseveres to the end
He is the person who will be blessed by the deities
Akòko ni dèùrè
You are a royal priest.

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