Oyeku Ofun Temple

Ifa and Orisha Temple in Arcata, Humboldt County, Northern California

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Ase – What is it?

Ase – What is it?

Medahochi Kofi Zannu

Ase is a force that assures dynamic existence that permits events to unfold. Without Ase existence would be paralyzed, and devoid of all possibility of realization. It is the\principle that makes possible the vital process. Like all force, the Ase is transmissible, and is conducted by material and symbolic means, and it is able to be accumulated. It is a force that can only be acquired by introjections or by contact. It can be transmitted to objects or to human beings. According to Maupoil (1943: 334), this term in Nago (Yoruba) means -an invisible force, a magical-sacred force of all divinity, and of all things. But this force does not appear spontaneously: it must be transmitted. All objects, beings, or consecrated places exist only through the acquisition of Ase. It is understood that the Ile, it material contents and initiates must receive Ase, accumulate it, maintain it, and develop it.

In order that the Ile, nzo, terreiro possess being and to fulfill its functions, it must receive ase. The ase is planted and then transmitted to all the elements that integrate the Ile, nzo, terreiro

The principle of ase and force is neutral. It can be transmitted and applied to diverse finalities, or realizations. The combination of the material and symbolic elements that contain and express the ASE of the terreiro varies more from that which characterizes each orisha or the ancestors… The quality of the ASE varies according to the combination of the elements that it contains and carries; each one of them is a transporter of a cargo, of energy, of a power that permits determined realizations.

Once the ase is planted in the terreiro, it expands and fortifies itself, combining the qualities and signification of all the elements of that which it is composed.

a) The ase of each vodun orisha nkisi is planted in the peji (altar) of the hounfo (ile-orisha), and realized through the offerings and of ritual action, transmitted to its olorisha by the intermediary of initiation and activated by individual.

b) The ase of each member of the ile, nzo terreiro that adds to that of its orisha received in the decorum of the initiation, of his individual destiny, the ase that she shall accumulate in the interior, the inu that she shall revitalize through the rites of bori (offering to the head) To which is added the ase inherited from the ancestors.

c) The ase of the forefathers of the ile nzo hounfo, the illustrious dead, whose power is accumulated and ritually maintained in the seats of the ile ibo

Ase like all force can be diminished or augmented. These variations are determined by the scrupulous observation of the duties and the obligations, which are rules by the doctrine and the liturgical practices, of each holder of the ase….

We can in this practice, enunciate one of the essential characteristics of the nago (YORUBA) system: to each spiritual or abstract element there corresponds a material, or corporal representation. The force of ase is contained and transmitted through certain material elements of certain substances. The ase contained and transferred by these substances are the beings and the objects maintained and renewed in them power of realization.

Ase is contained in a great variety of representative elements from the animal vegetable and mineral kingdoms, whether they are from the water (fresh or salt), whether of the earth, of the forest, of the unoccupied land or the urban spaces. The ase is contained in the essential substances of each one of the beings, animated or not, simple or complex, that compose the world

The element carriers of the ase can be grouped in three categories;

1. Red blood
2. White blood
3. Black blood

I. The red blood comprehends;

A) elements from the animal kingdom: menstrual discharge, human or animal blood

B) the red blood of the vegetable kingdom; epo (palm oil), osun, honey and the blood of flowers

C) the red blood provided by the mineral kingdom; copper, bronze etc. Yellow is a variety of red as green and blue are varieties of black.

II. The white blood comprehends

A) the white blood of the animal kingdom; the semen, saliva, breath, the secretions, plasmas (particularly of the snail)

B) the white blood of the vegetable kingdom: the sap. The juice, alcohol and white drinks extracted from the palm tree and from some vegetables, the iyerosun, ori (shea butter)

C) white blood originating from the mineral kingdom: salt, chalk, silver, lead, etc…

III. The black blood comprehends

A) the animal kingdom; ashes of animals;

B) the vegetable kingdom; the juice of certain vegetables: ilu, indigo extracted from different types of trees, it is a preparation at the base of the ilu. Also a dark blue powder called Waji

C) The mineral kingdom provides: coal charcoal, iron, etc..

By extension, there are places, objects, or parts of the body that are impregnated with ase; the heart, liver, the lungs, the genital organs, the roots of plants, the leaves, river beds, stones, teeth, bones, ivory, etc…

To receive ase means to incorporate the symbolic elements that represent the vital and essential principles of all that which exists, in a particular combination that individualizes and permits a determined signification. It is an endeavor to incorporate all that which constitutes the aiye and the orun, this world and the world beyond..

Ase is a power of realization, transmitted through a particular combination, that contains material and symbolic representations of black, of red, of white, of earth, and of heaven

Ase corresponds to the Arabic Baraka, to the Mana of the Melanesian and Polynesian, the Ordenda of the Iroquois, to the Manitou, of the Algonguin. The Ase of the Vodunon is the power that he or she exercises over the Vodun. The ase of the Azeto is the power that he exercises over persons not immunized against the Amulets; The ase of the Bokonon (Babalawo) extends over the entire world.

Two persons, at least, are dispensable for the initiatic transmission. The ase and the knowledge pass directly from one being to another, not by explanation or logical rationalization, on a conscious and intellectual level, but by the transference of a complex code of symbols in that dynamic relation constituting the most important mechanism. The transmission is effectuated through gestures; spoken words accompanied by bodily movement, with the breathing and the breath that gives life to inert material and attain the most profound plane of the personality.

If the word acquires such power of action, it is because it is impregnated with ase pronounced with the breath- The existential vehicle- With saliva, the temperature; it is a favored word, vivid, accompanied by modulations, emotional weight, and the personal history of the power it evokes…
In the cycle of the initiation of the novice, one of the fundamental rites if the (abrir a fala) opening of the mouth, which consists in placing a special ase in the mouth and above the tongue of the Vodunsi (Iyawo), that shall permit voice of the vodun Orisha Mpungu to manifest during the Possession. The divinity shall emit a cry, or a particular sound that shall characterize knowledge under the name of Ke. The ke is distinctive for each vodun orisha mpungu and for each ancestor……”

(Abrir a Fala), open the mouth to speak, will permit the divinity to enter into communication with men…The ke is the synthesis and an affirmation of individualized existence.

The sound resulting from dynamic interaction, conducts the ase, and consequently actuating it, appears with all its symbolic contents in the ritual instruments: Drums, agogo, sekere, sere, kala-kolo, ajaj, saworo, etc. It is evident that all of these instruments are Prepared, that is to say, they are consecrated through the transmission of the appropriate ase to the function for which they are destined. They receive a specific combination of substances and of words in which the three bloods represented……

(Translated from “os nago e a morte” by Juana Elebein Dos Santos, petrpolis 1976)


ITADOGUN 1/8/2014

IFA divination will be performed every Itadogun (every 16 days) and information will be posted detailing what offerings should be made following each Itadogun.

ITADOGUN 1/8/2014

This Itadogun Ifa warns us against sickness. Ifa says that there are those who are working against us and want to see us fail. Ifa says that there are detractors who want to cause us trouble and see us stumble, so they can ridicule us for falling short of our destinies.
Ifa says that we are all unique creations of OLODUMARE and that by heeding to the advise of ritual sacrifices, and through our devotion to Ifa, nothing can stop us from achieving our greatest goals on Earth.
Ifa says that those detractors who try to cause us problem will only cut and make themselves bleed if they try to grab us or get to close to us. On this, Ifa says that we should be making offerings to our Ikin Ifa with Labelabe (blade-grass) and omi tutu (cool water).

On this Ifa says:
Ogbe tun mo pon
Ogbe sun mo si
Ogbe sun mo si ribiribi idi
Agbapon omo ni o lere
A difa fun Labelabe
Tii solori ikola lodo
Ebo ni won ni ko waa se o
O gbebo o rubo
Ko pe ko jinna
E waa ba ni bayo
E waa wo re o
Nje gbogbo ewi pe gba nigbo
Okan o ri bii Labelabe
Labelabe nii solori ikola lodo

Ogbe strap strap the baby to your back
Ogbe adjust the baby properly
Ogbe move the baby to the curve of the hip
Strapping another person’s baby to one’s back brings one no benefit
Ifa’s message to Labelabe, the Blade grass
Who was to be the head of one’s who make tribal marks by the river’s edge
He was advised to make sacrifice
He complied
Before long, Not far
join us in the midst of happiness
Come and see all the blessings of life
There are 200 different kinds of leaves in the forest
But not a single one is like that of Labelabe
Labelabe, you are the head of the tribal mark inscribers by the river’s edge

May Olodumare guide us and protect us. Ase O

Apena Fagbemijo Amosun Osunyemi Fakayode
Otun Amufawuni of Ibadan Land
Director of Oyeku Ofun Temple


January 2014 (Osu Seere) Ifa and Orisha Calendar

January 2014 (Osu Seere) Ifa and Orisha Calendar

1 Ogun/Osoosi

2 Sango/Oya

3 Obatala/Egungun/Iyaami/Sanpanna

4 Ifa/Esu/Osun/Aje/Yemoja/Olokun

5 Ogun/Osoosi

6 Sango/Oya

7 Obatala/Egungun/Iyaami/Sanpanna

8 Ifa/Esu/Osun/Aje/Yemoja/Olokun ***

9 Ogun/Osoosi

10 Sango/Oya

11 Obatala/Egungun/Iyaami/Sanpanna

12 Ifa/Esu/Osun/Aje/Yemoja/Olokun

13 Ogun/Osoosi

14 Sango/ Oya

15 Obatala/Egungun/Iyaami/Sanpanna

16 Ifa/Esu/Osun/Aje/Yemoja/Olokun

17 Ogun/Osoosi

18 Sango/ Oya

19 Obatala/Egungun/Iyaami/Sanpanna

20 Ifa/Esu/Osun/Aje/Yemoja/Olokun

21 Ogun/Osoosi

22 Sango/Oya

23 Obatala/Egungun/Iyaami/Sanpanna

24 Ifa/Esu/Osun/Aje/Yemoja/Olokun ***

25 Ogun/Osoosi

26 Sango/Oya

27 Obatala/Egungun/Iyaami/Sanpanna

28 Ifa/Esu/Osun/Aje/Yemoja/Olokun

29 Ogun/Osoosi

30 Sango/Oya

30 Obatala/Egungun/Iyaami/Sanpanna

31 Ifa/Esu/Osun/Aje/Yemoja/Olokun

*** = Itadogun


Happy 2014

Happy 2014! May Olodumare guide us to greatness this year, and beyond.


May ALL the blessings in life come trooping into our homes this coming year.

All negative forces are not welcome here. Only IRE is welcome here.
Ase O

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ODI OSA Teaches Us on this Ose Ifa

ODI OSA teaches us on this Ose Ifa (Ifa Worship Day):

Idin ’Saa, ofa gbarangada mo l’ota
Ope segisegi lona ategi
Difa fun Aimo
Ti nfi ojo Edu r’oko
Aima, oo se ’ni
Aima, oo se’yan
Iwo se nfi ojo Edu r’oko?

Idin ’Saa, a robust, sharp arrow
Ope (palm tree) in its fullness
Divined for the Uninformed
Who spends Ifa’s day doing everything else but Ifa’s work
Uninformed, get out of ignorance
Uninformed, be wise
Spend Ifa’s day productively on Ifa’s business



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