Demonstration Ifa reading

This Ifa reading was done long distance from The Netherlands, for a client in the United States. He has given me permission to use this transcript in a slightly adapted way (like removal of names and such) to show "newcomers" how an Ifa reading can be done. I say "can"... because this is just one of many ways... I did it my way (wide grin)! If you want something similar done, go have a look at our Long Distance Ifa Divination page.

Alright then: the client is a young adult male, whom we will call Omo. He puts two questions to Ifa:

1) I am in a situation with my elders where I am not sure if I can trust them. I accept that they are not perfect, but I wish to know if they are geniune in their hearts.
2) I am concerned about my job. The company is going through some problems, and I would like to know what course of action I can do to ensure my security.

Greetings Omo!

Your main Odu is Oturupon-Irosun, supported by Ofun-Otura. The Odu comes with Ibi in Obara-Okanran, which is supported by Ogbe-Odi. The statement that a reading comes with Ibi often upsets people, which only goes to prove that they don't understand the principles behind Ifa divination (grin)! Basically "Ibi" simply means that there is need to change your direction somewhere along the road, and Ifa always indicates where the correct turn is, and when to take it.

When I divine for myself, I personally consider Ibi more pleasing than Ire, because when the reading comes with Ire I have the feeling that I might have saved myself the time and the trouble, while with Ibi I say to myself: "Hey! How clever I was to do a reading! See: Ifa has something important to tell me!"

Well now, lets get cracking with Oturupon-Irosun, your main Odu.

Oturupon-Irosun

Now Oturupon, and any combination with Oturupon in it, immediately rings a warning bell with me. Nothing to be paranoid about, but definitely a warning. It's about stuff like infectious disease, or poisoning. In this day and age I always encourage a client for whom a combination with Oturupon falls, to take good care of protection when having sex. It's a shame, because those rubbers feel like one is washing his feet with his socks on, but hey: that's just the way life is, nowadays.

This warning is much wider though: it prompts the client to be very careful with what they eat, in the sense that they should throw away food that has reached its expiry date and not, like we so often tend to do, presume that another few days don't matter. Normally they don't, but under the influence of Oturupon they do. Also you should take care of thoroughly desinfecting even the smallest wounds or cuts you may hve or get. Stuff that normally would heal by itself, under Oturupons influence tends to become a bit of a bother.

Now the interesting point is that, because of your questions (especially the first one), the issue of SPIRITUAL instead of PHYSICAL poisoning or infection crops up. In fact Ifa says that you are indeed in a situation with your elders where you can't (fully) trust them: there is a bit of a diseased relationship there. But we'll come back to that later on.

Some of the general metaphysical concepts behind Oturupon-Irosun with Ibi are quite interesting. The Odu with this orientation speaks of bad advice, or more pointedly of the client being unthinkingly attracted to goals, and the pursuit of these, that have been set by others instead of by the client himself. With this Odu "running" there is a real risk of successes that the client reaches, being only FAKE successes, that are obtained through dishonest methods to boot. There is too much of a tendency to look for guidance and answers outside the Self, and Ifa speaks here of some gullability. When under the influence of Oturupon-Irosun the energy flow of the client is blocked (and the Ibi indicates that this, to a certain extend, indeed is the case), there is a loss of purpose and direction, even to the extend that it becomes difficult for the client to make optimum use of the cycles in nature. I would refine the latter statement something like: the client might try to go ice skating in summer, and skinny dipping in winter. Confusion, and the eventual failure of plans, are the results of this loss of purpose and direction. The clients tends to be subject to repeating, cyclic patterns, from which he seems to be unable to escape. Incorrect timing or incorrect acting leads to negative results. Having the wrong job, even having chosen a totally wrong profession, may lead to failure and poverty. The client isn't familiar enough with the ways of nature, and the urge to compensate for this lack, leads to conflicts between the client and other people. Some of the keywords here are repetition, loss of direction, bad timing, gullability, poverty, fake successes, conflict, bad advice, wrong goals.

Well now, that's quite a lot of heavy stuff (grin)! Don't worry though: these "blanket metaphysical principles" tend to let loose the whole package at once at the unsuspecting client, but usually the Odu texts and their interpretations make it all much more palatable! So let's get loose with the first text from Oturupon-Irosun that wants te be read.

"Oturupon'rosu enjoys great fame"
cast for Delumo, on the day
that she was warned that her husband
would give her much unrest.
However, if Delumo would sacrifice,
her husband would giver her
inner peace instead!
The sacrifice was two snails,
and 4400 cowries. she listened,
and made the sacrifice.
Then it was established
that two snails never fight.
Ebo: 2 snails, 4400 cowries.

Looking at your questions, Ifa speaks about two issues here: your job AND your elders. Let's forget about the job for the moment, because that seems to be a minor issue in this text; the major issue is the elders. Ifa says that you can go on with your present elders, but not without making some changes. Whether you can trust them, and whether they are genuine towards you inside their hearts, seems to be to a minor but still not insignificant extend up to yourself. The question does not seem to be whether "they are good for you", but whether it would be worth your while to "make and/or keep them good for you". Forget about the sacrifice of the snails and the cowries - rarely are these prescriptions to be taken in a literal sense.

Ifa says here: Yes, you can go on, and stick with, these godparents. Much good may derive from this relationship, and only little bad. However, your investment (in a spiritual and moral sense) in order to let these good things happen, might turn out to be too much for you. For lo and behold, the main thing Ifa points out to you here, is that your godparents and you have totally, completely and utterly different feelings and thoughts on the concept of morality and morals!

Interesting is that this opinion by Ifa is strongly confirmed by your own Egun, i.e. your own dead ancestors. There is a strong admonition towards you, that these godparents do NOT have the same moral values as your Egun and your blood family. "That's not how we brought, or would bring, our children up" is what they are hollering. This does not mean (nor are your Egun saying), that your family morals and ethics are BETTER than those of your godfamily... in fact there is no moral judgement involved at all. But the two ways of looking at the world are very DIFFERENT, and it would be hard for you to keep reconciling these differences with each other. In short: it's up to you. It would not be truly "bad" to stay with these godparents, for again: much good, and only little bad, will come out of this relationship. If you want to stay with these godparents (I repeat that this is an option that Ifa and your ancestors leave fully open), you must make a mighty big offering to your Egun.

Oddly enough, when this texts with its consequences and interpretations came up initially, I thought it would go straight into the direction of: "Leave this crowd, and get other godparents!" However, the opposite seems to be the case. So I'll wrap it up now: Ifa tells you to stay with these godparents, and to bear in mind that there are big differences in ways of thinking. In order to reconcile their way of thinking with that of your own family, you should give a lot of goodies to your Egun/Ancestors. I would strongly advice to use your own divination tools, and ask them what they want. After you've figured that out, be kind of generous; throw in some "lagniappe". And don't be surprised if the wishes of your Egun are not confined to food: I have the strong and amusing feeling that they want you to change something with your hair (wide and wicked grin)!

Then here's another text from Oturupon-Irosun that's relevant for you.

Yellow Potato, the awo of goodness,
cast for Oturupon, on the day
that he was going to marry Irosun.
They said that he would have many children
and grandchildren from this marriage,
and that it would be a good marriage.
Plenty of kolanuts, a hen and 3200 cowries
were the sacrifice. He listened and sacrificed.
Ebo: kolanuts, 1 chicken and 780 cowries.

Now this text is much more "work related". Stay where you are! Don't move! Don't leave! There are actually concrete sacrifices (in the "ebo" sense) to be made to ensure a more or less safe position for some time to come. The Orisha that in this particular instance of the Odu is the most relevant, is Oshun. You should treat your job as if it were a sexy lover: woo her, rub her feet, bring her flowers... that sort of thing (grin)! Try to "worm your way" into the inner workings of the company, not ostentateously but very much low profile.

And here some (even to my mind!) rather weird "offering" to Oshun enters the stage! Forget about the chicken and the cowries, and concentrate on the kolanuts: EAT them, YOURSELF! Of course you should give some of the stuff to Oshun, but the main admonition here seems to be that YOU should actually eat kolanuts fairly often. Now that's not an unpleasant advice, since they are quite tasty. And Ifa seems to indicate thay they contain some stuff that will be good for you. Well, since most advice in our obese Western culture is NOT to eat things, it sure's a mighty pleasing change to hear that one actually SHOULD eat things (wide and wicked grin)!

What's it for, that kola eating? Simple: kola in Yoruba culture is, among many other things, a symbol for wisdom, clear thinking, and indeed foreseeing the future (that's the link with Obi or kola divination, of course). So eat some of the stuff every now and then, share it with friends (it's a welcome snack when Yorubas entertain friends), and let the symbolic essence of the kolanut seep into you. And again there's some Ancestor of you butting in: "Yummie! Yummie!" So offer some to your Ancestors as well. In short; some kola to the Egun, some kola to Oshun, and a regular kola snack for yourself and your friends. Nothing else needs to be done on account of your job.

I think it's time to have a look at Ofun-Otura, i.e. the Odu that supports your main Odu.

Ofun-Otura

The immediately interesting thing is, that Ofun-Otura in its basic metaphysical principles and backgrounds strongly emphasizes the need to stay with your present partners. It seems to be quite important then, that you kind of stay where you are, regarding both godparents and job. Actually there's only one little text that "wants" to be read from this Odu, so here we go.

Areremare, Areremare cast for Olowu,
on the day that he did not want to live
any longer on the farm. They said
that everything was in order with Olowu,
but that he would have to make sacrifice,
in order not to be a man of the farm, or
"ara oko", which also sort of means:
a local yokel. Well now, the sacrifice
prescribed, was three rams, three hoes
(which does not mean what in America
is suggested by its pronounciation),
three machetes, and 6000 cowries,
Olowu listened and made the sacrifice,
and he was able to do many other things
than stay at the farm and be a yokel.

Hey man, that's about the job! Ifa says that you've "got away from the farm", and away from the farm is what you must stay. Do your utmost best to help the company survive, by regularly eating your kolanuts and sharpening your brain. There are worse ways of becoming clever and productive! It truly is of great importance that you consolidate, both when it comes to godparents and work.

Let's now go have a look where the Ibi comes from, and how to turn it into Ire. The Ibi is in Obara-Okanran, which is one of the more interesting Odus on account of it being upside down the exact same as it is when the correct side is up. One truly can't go wrong there, not even if one stands on ones head!

Obara-Okanran

I've got one text that would enjoy being read. It's good old Obatala that's joining the festivities here, so you've got quite a zoo already to satify: Egun, Oshun, Obatala... You're gonna be busy, mate!

"We must put the hoe in the attic,
and decide to be lazy. When the front
of the leg which we call the shin
has eaten to the full, its stomach
swells up in the rear of the leg,
which we call the calf"
was the one who cast Ifa for
Olopirigidi, on the day
that he wanted to cover all evil
with an upturned pot in his room.
They instructed Olopirigidi to offer
12,000 cowries to the right,
12,000 cowries tot he left,
12,000 cowries in the middle, and then
a black hen, a black goat, and a black pigeon,
in order not to see evil everywhere, and they
added one pot to be offered.
Olopirigidi listened, and made the full offering.
The diviners took all of the offering
as their payment, except the pot,
which they gave back to Olopirigidi.
They told him to put the pot upside down
in his room, in order for all evil
to be captured underneath it.
Olopirigide had children, and Death did not taken them,
nor did Sickness bother them. All the work
that Olopirigidi did, he managed
to finish the same day. Olopirigidi
praised the diviners and the diviners praised Ifa,
because what was said had turned out to be the truth:
"We must put the hoe in the attic,
and decide to be lazy. When the front
of the leg which we call the shin
has eaten to the full, its stomach
swells up in the rear of the leg,
which we call the calf"
were the ones who cast Ifa for
Olopirigidi, on the day
that he wanted to cover all evil
with an upturned pot in his room.
They sang: "Pirigidi covered evil with a pot,
and we didn't die anymore. Ifa covered evil
with a pot, so that we would have money.
Pirigidi covered evil with a pot, in order
for us to have healthy children. Ifa
covered evil with a pot, and when Death
came inside, he saw the secret and left.
Pirigidi covered evil with a pot. Disease
entered the house, saw the secret and left.
Ifa covered evil with a pot, in order
for us to see blessing. Pirigidi covered
evil with a pot, so that we wouldn't die.
Pirigidi and Ifa covered evil with a pot".
Ifa says that he will lock all evil
away in heaven, so that it cannot touch
us on earth. This person must go,
and sacrifice to Obatala. Ifa says
that a person is sadly wasting his efforts,
even while the whole universe is bursting
with energy and willingness to help him! This person
must be very clear about what he wants, towards
others, yes, but especially towards himself! He
will get what he wants, but he must make it very clear.
This is a matter of common sense: most problems
this person has, Ifa says, are so small that they can
be covered and put out of action with an earthenware pot.
We should not inflate our problems and make them
unnecessarily big; we should deflate them, and let
them return to their own tiny proportions. If we have
finished something, we should not let it bother us anymore, for
Ifa says: finished is finished, and we should be very well aware
when things are done, instead of keep wasting our energies on them.
Order, neatness, system, structure: that is what this person needs,
and never, never complain or nag: that's the message. Ifa says
that this person will know the blessings of abundance,
when adimu is given to Obatala. And Ifa says that this person
must put an upside down pot in his room, to ward off negativity.
Ifa says that negativity will then stay in Orun,
for Olodumare to deal with it.

Bloody hell, mate, that is not nothing (grin)! Lemme go straight to the core, to the essence of this text: clean up the bloody mess around you! Tidy up your room, tidy up your house, tidy up your overnight bag. You may think everything around you is neat and tidy, but in Ifa's eyes you're living on a dung hill or a rubbish heap! Be neat, even if you consider some forms of neatness close to neurotic. Clean up the mess! Ifa says you're living in a mess!

And by all means: put an earthenware pot upside down in your room, to catch and cover all negativity. As for the adimu for Obatala: a very small thing will be enough, and you can sort that out for yourself. The main issue here is: your present reading comes with Ibi, plainly and simply because the godawful mess you live in. I don't know if your dwellings and lifestyle are indeed untidy, and even if I did, my opinion wouldn't matter. For it's Ifa who thinks that you're living in a pigsty, and it's what Ifa thinks that matters, after all.

Change that, and while in the process of tidying up, pay some attention to your Egun. For there's an Egun around you, who totally shares Ifa's opinion about the bloody mess! There's a croaked relative knocking on your door with quite some criticisms concerning your tidyness or rather lack of same!

Again, I don't have the faintest idea of whether you're tidy or not. Also, what you and/or I consider neat and tidy, may be a bloody landfill in other peoples' eyes. So really, it's not ME who says you're a dirty slob (grin)! Ifa seems to think so, though, and again: this is the ONLY reason for this reading coming with Ibi. And by changing things according to Ifa's advice, you turn the Ibi into Ire. Now ain't life nice and easy, eh (wide and wicked grin)?!

In bringing Ibi, Obara-Okanran was supported by Ogbe-Odi, and although I don't think that there is really very much left to say about Ibi and how to get rid of it (you now KNOW how to turn it into Ire!), there are some texts that want to be read.

Ogbe-Odi

"Ogbe is very generous"
cast for "Head", on the day
that Head kneeled down for Olodumare,
and choose his destiny for the next
trip through this physical life on earth,
but encountered enemies there
who kept him from fulfilling his destiny.
Ifa says that somebody is wishing bad things
upon us, and does not want us to succeed
in what we are wanting to succeed in.
Ifa says that he will help us to conquer this person.
"Head" listened and made the sacrifice, and all
his problems got solved, and the road
to succes was open for him.
Ebo: three roosters, 6000 cowries,
and another 20 cowries.

Well now, wouldya believe it! You're actually on the receiving end of some of the curses and hexes that are also so generously sent to me! Make yourself a (… deleted because of personal details…), and let it take care of the issue. No need for you to be bothered anymore!

Also (and this is an Egun butting in again!), you would do well to perform a head feeding on yourself, an ibori. Being a priest and all, you should know how to do this or how to find a person to do this to you, but if you don't and can't, I seem to remember that somewhere on my website there's a nice prescription for how to clean/feed your own bonce. Have a look, get the ingredients, and feed/clean away to your heart's desire!

Now the next text from Ogbe-Odi is one of my favorites, and I guess it will be yours too!

"Ogbedi, the sturdy one,
Ogbedi, the very strong one;
wrap it up and don't let the points stick out,
take care that they don't stick out"
were the ones who cast for Big Beast, who wanted
to ask Grasshopper to help him on his farm.
The same neighborly duty was required of Hen.
And he asked Wolf. And he asked Dog.
He asked Hyena and he asked the Hunter.
He did ask Snake and also Walkingstick.
And Fire too he asked.
He did ask Rain, he did ask Draught,
and last of all he asked
the tiny Drops of Dew.
Big Beast had been admonished
to sacrifice before, and he was told
to stay away, to stay away from trouble,
which Big Beast had solemly promised,
but he came from a difficult family.
Big Beast began a farm,
and when the time of harvest came
he went to Grasshopper, and said:
"Friend, help me. Come within seven days
and do your duty as a neighbor."
Grasshopper answered: "Sure. But look:
I have an enemy. And if you want
that I come help you on your farm,
then don't invite her:
it is Hen. Don't ask her to perform
her neighborly duty as well."
Big Beast declared: "What? She with the
pointed beak? I won't invite her, for
there's nothing she can do."
This being said Big Beast
immediately went to Hen,
and greeted her as follows:
"Mother of many chickens,
please help me on my farm,
in seven days from now."
Hen said: "Oh yes, I'll be there,
but please, you shouldn't ask
if Wolf will come also."
Big Beast calmed her and said:
"He with the blackened gums?
I do not need him, for
what can the gubber do?"
This being said Big Beast
immediately went to Wolf,
and greeted him as follows:
"Greetings, you silent stalker,
husband of many chickens!"
Pleasantly touched said Wolf:
"Thank you!" and then Beast asked
if Wolf would come to help him.
Wolf said: "My friend, of course
I’d help you, but for a small,
a very tiny problem.
Now you have asked me for
this helping of my neigbor,
I must confess that Dog
is not a friend of mine."
Big Beast immediately said:
"That Dog is worthless.
That red-furred animal
can do nothing for me.
I won't invite him, even stronger:
if he shows up I will not let him in!"
This being said Big Beast
immediately went to Dog,
and greeted him like this:
"Greetings friend Dog,
big son of many barkers!"
Dog asked: "What can I do?"
Beast said: "Come within seven days
and help me with my harvest."
Dog answered: "Sure, it's nothing.
I only want to ask you not invite
my enemy Hyena, for we are not good friends."
Big Beast said happily:
"Him with the knobbly knees?
He's useles. No, don't worry:
he will not be my guest."
This being said Big Beast
immediately went to Hyena,
and greeted him like this:
"You fast and beautiful animal!"
Hyena nodded: "Thank you!"
and Big Beast took the clue:
"I need your help, my neighbor,
to help me on my farm."
Hyena promised:
"Sure. I'll be there, but please do
me just a tiny favor,
and don't invite the Hunter;
he doesn't like me much."
Big Beast then soothingly said:
"That fellow with that bag?
Why would I ask him, pray?
He doesn't know how to work!"
This being said Big Beast
immediately went to Hunter,
and greeted him politely.
The Hunter said: "I thank you!
What can I do for you?"
Big Beast explained to him
about the neighbor's duty,
and Hunter said: "That's true,
I'll come and help you, but
then don't invite that slimy horror,
you know, that awful Snake."
"Of course not," Big Beast said,
"Why would I invite Snake?
He cannot work, just crawl."
This being said Big Beast
immediately went to Snake,
and greeted him as follows:
"Greetings, oh sacred animal!"
And Snake said pleasantly:
"I thank you, and I will
come honor your request. Only,"
he said, "please don't invite
the Walkingstick. I'll come,
if he don’t come, for sure."
"Oh no," Big Beast said reassuringly,
"That long thin one? He cannot help me,
so he won't be on the list."
This being said Big Beast
went straight to Walkingstick,
and greeted him politely:
"Greetings, friend Walkingstick,
killer of many snakes
that never eats his prey!"
"That's right!" said Walkingstick,
"I thank you for your praise!"
When being asked the Stick
said: "Sure, my friend, I'll come.
There is one problem though:
I do not much like Fire,
and I'd be very sad
if Fire too would come."
Big Beast sneered: "Who? That red one?
I don't like him myself.
I think he makes my body
too warm, yes, much to hot.
No no, I won't invite him."
This being said Big Beast
immediately went to Fire,
and greeted him like this:
"You who destroys with heat!"
Fire said: "My friend, I thank you.
What can I do for you?"
Great Beast asked: "Come and help me,
and do your neighbor's duty."
Fire nodded: "I will come.
But not if Rain comes too!".
"Oh no," was Big Beast's answer,
"Him with the many feet?
He can be of no help.
Don't worry: he won't come."
This being said Big Beast
immediately went to Rain,
and greeted: "Mighty flood!"
"That's me!" said Rain.
"What can I do for you?"
"Please come and help me, friend,
just within seven days."
"Well sure!" Rain promised,
"But not if Draught comes too!
't Would be the end of me!"
Big Beast said soothingly:
"That miserable dryness?
I won't invite that one,
for he would be no use."
This being said Big Beast
immediately went to Draught,
and greeted him like this:
"Oh Conqueror of floods!"
Then Draught said: "Sure, I'll help you.
And may Olodumare bless us
far beyond those seven days."
That’s all that Draught then said.
And then Big Beast went visit
the Drops of Dew, not knowing
that these soft forces were
his sacrifice, that this
would make his offer valid.
"Dear Drops of Dew, the child
of great and pleasant wetness,"
Big beast said. Dewdrops answered:
"I thank you," and was asked
to come and help Big Beast.
"I'll come," said Dew,
"And may Olodumare save us!",
but just like Draught
he did not speak of enemies.
And then the great day came.
Grasshopper was the first,
greeted by Great Beast with:
"You who so nicely jumps."
Grasshopper answered: "Thank you",
and sat down on the floor. But then,
good grief, Hen entered!
"Hen, mother of so many,"
big Beast said greetingly,
but Grashopper said uneasy:
"I'll be in trouble now!"
Hen did have different thoughts:
"My prayers have been answered!"
until the Wolf came in,
greeted by Big Beast with:
"Greetings you silent stalker,
husband of many chickens!"
And Wolf, looking at Hen, said:
"It'll be a pleasant day!"
But then the Dog arrived
who, looking at the Wolf,
said: "Dinner has been served!"
And then Hyena entered
who said the same of Wolf,
who cringeing with great fear
wet Big Beasts well-swept floor.
There was more fun to come,
because now Hunter entered,
fondling his great big gun
while looking at Hyena.
"I must now thank Ogun,"
said Hunter piously,
"for this will surely be
a very pleasant day."
Then Snake arrived, and Hunter
did try to hide himself:
"Good heavens: I'm deadly
scared of that fearsome Hunter!"
Snake looked at Hunter hungrily,
but then came Walkingstick.
He looked at Snake and thought:
"I'll beat him up quite soundly,"
but Fire coming in
looked happy at the Stick.
Next one was Rain, who had
the Fire mighty worried,
and then the Draught arrived
who had no enemy.
Then everybody stood
and went out to the farm,
for they were here to work,
as Big Beast pointed out.
They went: Grasshopper, Hen,
Wolf, Dog, Hyena, Hunter,
Snake and the Walkingstick, then Fire,
then came Rain, then Draught,
and Dewdrops was the last.
There was no food, however,
and after hours of working
Hen took a bite of Hopper,
and Wolf a bite of Hen.
Dog then bit Wolf, Hyena
took a big bit from Dog,
the Hunter aimed his rifle
and shot at the Hyena,
himself felt Snake's hot poison,
and poor Snake in his turn
got hit by Walkingstick.
Then Fire set fire to stick
and Rain extinguished Fire,
then Rain was killed by Draught.
The only critter left
was soft and gentle Dewdrops,
and Dew was very shocked.
So Dew took over, cooling;
soft, gentle drops brought peace
upon the host’s big farm,
cooled all the victims, more:
Dew brought them back to life,
and doing so restored
the peace among the neighbors...

What this beauty says, is that the soft forces will win in the end. There is no single person in this world without an enemy, and that enemy in turn has an enemy, who in turn... and so on, and so on. Each time an enemy thinks he's won, somebody stronger comes by and kicks his ass! Let them sort it out among them, without yourself partaking in the fight. When everybody is tired of fighting, licking their wounds and looking hatingly at each other, that's where you come in and cool the crowd. I have a feeling that you are very good at that, so Ifa gives you a job here that's truly cut out for you.

Mind, this is still in one of the Odus dealing with your Ibi, so in order to keep Ibi away from your good self, from now on: be a cooler!

My man, I will be closing the divination now. It took a long time, because just about everybody kept interfering with my concentration, through the internet in general and through email in particular. So I will tell you now the last info Ifa wants to give you. It's about your situation as it will develop after having done the several things that are described above, in order to follow your destiny and turn the Ibi into Ire.

Oturupon-Irosun, once the Ibi has been turned into Ire, is not a bad Odu at all! With Ire running, some of the metaphysical principles are as follows. There's reason for hope, and the client listens to good advice, which will help him to refind his partly lost path. This Odu speaks in a very favorable way about travel, especially across water. Listen to your own Inner Self, or to those few others that are Wise enough to be listened to. There may be some new undertaking in education, or some educational area. Some keywords are reward, honor, abundance, reaching of goals, peace, success, correct timing, hope, good guidance.

Well then, Omo my friend, this is what you will have to make do with! Ifa says you are a good and blessed person.

Jaap.