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Chleo Splendora

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Obbatalá is the Orisha of creation, is the owner of all heads.
His name consists of all words,
Obbá-King, Ta-Shine on, Nla-Large which means everything.
Obbatalá—King and above all it is said that that it was Obbatala who sculpted the form of man in the vagina of women.
Obbatala is one of the oldest Orishas and said to have the same Oduduwa’o avatars, divided into male and female aspects. The oldest of all of the Obbatala’s are: the first marriage, composed by Oshalufon and Orisha Aye.

By: Baba Roberto Lopez

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Olodumare and the Orishas see everything.
They see our minds, our thoughts, and our hearts.
When we pray or make special requests,
They know our true intentions. 
We must be careful what we ask for,
We do reap what we sow.

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Who is Oggun?

Oggun is an Osha of the group of Orisha Oddé, this group is conformed by Eleguá, Oggún, Oshosi and Osun. He is one of the first Orishas and Oshas that any individual receives. He is the strength; he also represents the work and the rough and initial force, the force that locks up the box of the human body, the thorax, where they are all the vital organs. In the nature he is symbolized by the iron, all the metals and the virility in the human being. He owns the chains. He is a decisive Osha in the ceremony of confirmation of the Oloshas (Pinaldo) and in the Awó ni Orunmila (Kuanaldo). He is the one that has the right to sacrifice, since the knife belongs to him, the object with which the sacrifice is made generally.

He is crowned on his children’s head. He owns the forrests along with Oshosi and the paths along with Elegua. The metals belong to him, is patron of the blacksmiths, of the wars, watcher of the human beings. His name comes from the Yoruba Òggún (war). He is from Ileshá and was king of Iré. His colors are mulberry or green and black. His elekes (necklaces) are made alternating green and black beads.

His number is 3 and its multiples. His day of the week is Tuesday and days 4 of every month. Compared with St. Peter (29 of June).

He is greeted Oke Oggun! Oggun Kobú Kobú, Aguanilé!

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Ifa is primarily a point of view , rather than a set of specific doctrines.
However, within this view characterize certain fundamental beliefs ,Ifa perspective. Predominant among these beliefs is the assumption that the world and everything
that is in it is inherently sacred. This means that the universe is experienced as a source of benevolence within which all things exist for a purpose.
Within the Ifa cosmology there is no ” devil” and no identification of the ” primordial evil .”
Because the World is considered holy, there Ifa a sense of respect for all living things , a respect for all points of view and a deep reverence for the inspiration that comes through the contemplation and observation. Personally, Ifa teaches that whoever lived carries a seed of divinity. This seed can be nurtured and developed as the maturation of a tree
grows, or it can be set aside and destroyed to become fertilizer. It is this seed that unites us all to a common source , which in turn provides the basis for treating us with respect. Ifa is based on the belief that if a person ‘s life improves , life improves for all . If a person suffers, all suffer . According to Ifa, the best way to avoid suffering is to discover personal destiny and live a life that reflects the contents of that discovery.


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Oya has a special power over egguns, for being the mother of 9 of them. Lover of war fought alongside Oggun and Shango in campaigns that they performed. Shango was accompanied when he left Oyo and Queen of Kosso was named by this. Her cult is territory Tapa, Kosso and Oyo. Oya’s name comes from Yorùbá Òyá (Olo: owner - Oya: darkness) also known as Yansá de el Yorùbá Iyámsá (Iya: mother - Omo: children - Mesa: nine)

Yanza Jekua Jeyy! Ase OOO!

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The Importance of Iwa-Pele, Good Character

We choose how to live on Earth.
The Iwa from an individual, or the moral and ethical nature is allowing you to live in harmony with the Ache.
Although the Lucumi religion does not have the concept of sin in the strict sense of the bible, Olorun knows our actions on Earth and “measure” our ache according to our behavior.
Olorun gave Obatala the task of teaching the moral order and a code of ethics for human beings, and to help humans to develop good moral character in the land.
This requires humans to be dedicated to God, the Orishas, and the ancestors, and to treat all the creations of God with respect and reverence.
He is expected that the individual be a good son or daughter, a good father or mother, a good Member of the community, a good Godson, or Godfather.
Following the example of Obatala, who teaches human beings to keep a cool head and think before acting or speaking out of turn, human beings must strive to be models for others to her around.
However, human beings have free will and can choose how to behave on Earth.
Those who use their ache immoral, harmful or bad purposes will suffer the consequences during their lifetime. They will lose their ache, and leaving the path of IWA, will be out of harmony with all that surrounds them.
They are open to disease, premature death, conflicting relationships, loss, and other forms of Osogbo (bad energy, the misfortune).
Strictly speaking, there is no moral judgment attached to good and bad behavior, but the importance of living correctly is obvious in practical terms.
The individual who chooses to develop his IWA shall have a full life, and that chooses not to live ethically finally will see bad results in your life.
The individual is always responsible for their own actions, because God and the Orishas will only help those who help themselves.
Ache is the vital energy that makes up the life, but it is neither good nor bad by nature. It is neutral. It is very powerful, but can help or hurt the people, depending on how it is used.
The Lucumi tradition teaches that the end to exist harmoniously in the world, must also know to distinguish evil, evil. One cannot exist without the other. The ideal is that humans must cultivate and use your ache to help themselves and others and lead productive lives.
However, human beings are not always at the height of the divine ideal posture, and depart from the path of the IWA, which occasionally means as part of the human experience…

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An Orisha who represents the Earth and the work of agriculture and cultivating. Related strongly with Oggun and Olokun. He comes from the territory of Saki, west of Oyo. The arbiter of disputes, especially amongst women, considered judge of disputes amongst Orishas. He is who provides food to the world, as being the Earth.

The father of the land, knowing the secrets of farming and maintaining the harvest and crops fertile. He maintains the stability of life through his plantaion. He tends to the crops on a daily basis to ensure good harvest.

Ensuring the prosperity of harvests, messengers are the bees and Orisha Oko represents fertility and prosperity. Barren women come to him and he forms the trilogy with Oke and Oggue. He is responsible of the harvests, the rain, the inner fire capable of splittling land and animals.

He has two personalities of day and night. In the day, he is a pure and perfect man. At night, he disguises as Iku. He receieves the corpses which he gives to Yewa and Oya sent through Babalu Aye. His name comes from Yoruba Orisa Oko (Orisha of work).

Orisha Oko is not directly received to the head and he is done through Yemaya Oro Orisha Oko due to the curse of Ibu Agana. His numer is 7 and his colors are pink and sky blue. His feast day is March 22 or May 15. He is syncretized with San Isidro. His sacrifices are male goats, roosters, and pigeons. A strong and affecionate father, protecting the hard workers. Living in the backyard of the priests home.

Orisha Oko is a child of Obatala and Yembo. Husband of Olokun, also having relations with Yemaya who he convinced to receive the secret of the Yams and give to his son Chango. He speaks through Diloggun Eyeunlke(8), Eyioko(2), and Oddi(7).



The Divine Moon

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