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Ofun Meji

topic posted Wed, April 11, 2012 - 7:47 PM by  ORUMILA
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Ofun Meji Ofun-Meji is the last of the Odu Meji. Ofun means the Spirit of White. It is a reference to white light as the Source of all material manifestation. Ofun creates the answer to prayers manifesting as "miracle." So in Ose Meji we found that Ose creates abundance through prayer. In Ofun those prayers manifest. Everything we see in the physical world is created by light (and sound). Ofun is the source of phenomena or manifestation in the universe. In its negative manifestation, Ofun would be manifestation through invocation that are contrary to harmony, balance and spiritual growth.
Ofun means things are flowing well. Patience and compromise are called for; Understanding the dynamics of give and take; Good monetary fortune. With hard work and the right sacrifices, success is guaranteed. If this Odu comes up for a young woman, there is a possibility of pregnancy. Children of Ofun Meji are generous. They are rich in wisdom. They exhibit the traits of Obatala.
They can be asthmatic, and frail. For financial prosperity, ebo to Aje' and Olokun. They should always be of kind character. Ofo ase Ofun Meji: "The Universe makes Miracles manifest in my Life at every Moment!" The esoteric representation of Ofun Meji is an egg marked with 12 paired points, and four horizontal lines which together symbolizes the 16 Odu Meji. It is the image of the birth of universal principles. Life in accordance with the dictates of Ifa is "sweeter than honey." Whoever loves money beyond bounds will have his character damaged. Wisdom it is that excels money.
Ifa says that we should not break an oath with a friend, least we meet death unexpectedly. ase Ajitu gbaye Aringinniginni gbayi Ojini ku to ku to r'ohun oro sarigbon lo Orun They cast divination oracle for Orunmila When coming From Ikole Orun (Heaven) to Ikole Aye (earth) They also cast divination oracle for the human race Who were to divide into three groups:
The acheivers Those who follow the acheivers The bystanders They all were coming to do three things on earth They were coming to do good They were coming to do evil They were coming to do neither good nor evil. Aa see mogamoga kii ri ohun oro se arigbonlo Agbonmiregun's Sage (Another name of Orunmila) Cast divination oracle for Agbonmiregun
When going to Olodumare to make enquiries on why Olodumare created three groups with three distinct characters at the same time? Three groups exhibiting different traits cannot live together without friction. With friction, someone is bound to be hurt. Olodumare responded: It is a way of knowing human attitudes. ase From the Ifa verse above, it shows clearly that on earth, there are three groups of people: those who make things happen (good or bad); those who assist in making things happen; and those who watch things happen. The first group is very rare, the second group many, while those who fall into the third group are in abundance. On the other hand, man cormes into the world to exhibit his various attitudes and characters independently, Consequently individuals are responsible for-their actions good or bad.
Generally, all those attitudes that are socially acceptable, approved of and backed up by rewards are categorised as good. Examples of these kinds of attitudes are humility, godliness, honesty, hardwork, forgiveness, patriotism, respect and so on. The types of rewards attached to these kinds of attitudes are praises, encouragements, blessings, better life hereafter and so on. Also, all those attitudes that are socially unacceptabie, disapproved of and backed up by negative sanctions are categorised as evil. Examples are lawlessness, stealing, meanness snubbishness, pride and so on. Sanctions attached to these attitudes include social frown, rebuke, jail, banishment, execution, to worse life hereafter. The third category of attitudes and characters are those that do not constitute neither good nor bad. For instance, sleeping or waking up at normal times is neither good nor bad. But if one constitutes the habit of deliberately disturbing others while they are asleep or awake either by occupying their space or deliberately matching on them while awake, it becomes evil.
Also, eating and drinking is neither evil nor good, but if a person who has got the means of affording his daily meal makes It look as if those who have got no such means are either criminals or social exrements, it becomes evil. Poverty or affluence is neither good nor evil. However, the way a person exhibits his state of financial well-being may constitute evil or good.
On the whole, certain things become clear from this Ifá verse Ofun-Meji: the most important purpose of man on earth is to come and exhibit his characters and attitude. These characters and attitudes are not part of man's destiny-- in other words man is free to choose between good and evil. This freedom of choice makes man distinct from any other being on earth. Nobody 'pushes' a man to do evil or good. Man's purpose of being on earth is not religion.
Religion is only a means to an end while the end itself is the way man exhibits his attitudes and characters. Other beings on earth such as plants and animals need to be studied in order to help man prolong his stay on earth so as to exhibit his choice of attitudes and characters for a longer period. Also, all forces of nature are to be studied and understood so as to be able to adapt and abide by their rules in order to live longer Life on earth continues indefinitely. Only living beings on earth at any particular point in time will cease to exist while others will be born on rotational bases. In Ofun-Meji Ifa says: The world continues indefinitely Esinsin o kate ileke wiri-wiri-wiri Cast divination oracle for Orunmila When going to the world of infinitude.
Biabani-ki-a-bu-ile-a-mo-ilepa Cast Ifa for EjiOgbe and the remaining fifteen principle Odus They were asked to pay the debt for the ebo owed by their mother They refused to pay, thus refusing the ebo That is why Awo have never been wealthy They are rich in wisdom ase Ogbe-the-stranger cast Ifa for Orisanla (Obatala) on the day Orisanla was searching for abundance. Ifa advised Orisanla to make ebo. Orisanla made ebo. From that day on, Orisanla had all the blessings he needed (ire gbogbo). kiki ire (prayer for good fortune) Ogbe funfun kenewen o difa fun Orisanla won ni ko rubo, pe gbogbo nkan to n'to ko ni wo, o rubo ojo ti gbogbo nkan to n'to ko wo mo niyen ase Ogbe the stranger cast Ifa for Orisanla who was told to make ebo so that all he was doing would be sanctioned. He made ebo, and that was the day he recieved all the blessings that he needed. ase Ifa says this person should worship Obatala. Ifa says that if this person is an Obatala worshipper, they should make ebo to Obatala for abundance, Ifa says the ebo should be made with a recitation of this odu.
Ritual is devoid of meaning if one does not understand from whence it came and it's underlying theological principles. It is to say, an open act of worship is meaningless if the act is made only with intent, but no understanding of what the act means. If intent were the sole basis for giving meaning to an act, then we can say as we please caring only that we mean it in the name of worship. Ritual without understanding is like a wind blowing a leaf this way and that, it certainly moves, but where it lands is anyone's guess. Ritual married to understanding is like a man in the desert who with compass and map in hand, can reach a desert oasis. Ifa is my compass and Odu my map, that I may find shade and water in the desert of humanity. ase Awo Ifalola Sanchez Ofun Meji ‘We-start-where-we-end’ Was the Awo who divined for ‘the small child who knows nothing’ When performing Esentaiye at the dawn of his life He was told that if he sought wisdom And did not lie, or be treacherous Ifa would support him He was told that in life, there are many roads, But only the road of righteousness would lead to an end Supported by Olodumare And that in the end He would return to the place he began Next to the innumerable Irunmole in Orun.
When nearing the end of his life The Awo ‘We-start-where-we-end’ divined for ‘the small child who knows nothing’ who had become the wise elder who knew much Ifa said he supported his Ori And his Ori had supported him In choosing the righteous path And so he would return to the place he began Next to the innumerable Irunmole in Orun It is such that we repeat the cycle of life Until we reach Apere (the perfect state) Ofun Meji Who was first And became last Showing that everything that begins, will end Trading places with the end, that became a beginning Eepa Odu Ase
Ofun, in particular Ofun Meji, is also known as "the Giver". In this Odu the universe gives us the blessings that result from our quest for transformation and enlightenment. Every attempt towards spiritual growth can bring positive results, even if it is only the dawning upon us what things NOT to do. In Ifa divination, the appearance of Ofun Meji usually suggests sacrifice to the Elders of the Night, that is the Aje or Iyami, Olokun, or Obatala. Be kind to strangers and relatives, especially towards those who are poor. When the client wants to undertake a journey, due sacrifice as prescribed by Ifa will ascertain that everything goes well. The main instruction in this Odu is to take precautions against illness and weak health.
When Ofun Meji comes with Ire, some of the key words are: well-directed power, defense, tenacity, freedom, shape and form, health, understanding.
When Ofun Meji comes with Ibi, some key words are: weakness, obsession, misdirected power, domination by others, illness, inconsequence, ignorance. "When one leg goes forth the other must follow. If the father leads, the child follows behind. If, however, the child walks in front, then it will be honored as greater than once was its father."
Ofun once was the first of all Odu, but he arrived late in Ife-Ondaiye: others came before him, because on his way he had drank his fill, nicely and thirstily drunk lots of palm wine. Finally arriving on Earth, Ofun found Ejiogbe having taken his place, Ejiogbe was first among Odu, Ofun was mad, and quite disappointed. The others said: "You were our leader, always in front, and we thought when we arrived here to find you, having like always gone before. So we simply took the places in rank we thought ours." Then the people of Ife confirmed, after having heard this in earnest: "When one leg goes forth the other must follow. If the father leads, the child follows behind. If, however, the child walks in front, then it will be honored as greater than once was its father." ase In Ifa it is believed that all things in the physical world first are created in the spiritual world. Or that everything in the physical world is a mirror image of its reality in the invisible realm. A mirror image will appear in reverse. Like when you try to cut your hair in the mirror, you realize it is a reverse image. So Odu, having been created in Orun, in the physical world are flipped. Odu Ofun Meji, is the last odu, but in Orun it was the first. Ase
Ofun meji was the first born of all the figures and the first to come to earth. He was the head of all the other figures and ruled them like a king, but because things went badly under his rule, they sent to Ifa in heaven to tell him how hard things were on earth. Then Ifa sent Ogbe Meji down to earth to take Ofun Meji's place as the head of the other figures. Ofun Meji fought [to retain his place] defeating all combinations until he reached Owonrin Meji. These two fought and fought and fought, until the others sent to Ifa in heaven. Ifa ruled that Ofun Meji and Owinrin Meji should be equal in rank, taking turns in priority. This is why Ofun Meji outranks Owonrin Meji when Ofun Meji is thrown first; but when Owonrin Meji is thrown first, it outranks Ofun Meji. Ase Afinkin is what kills slaves; broken oaths are what kill friends; Curses are what kill thieves; and ancestors are what kill relatives” And “If the market breaks up suddenly, foreigners are left scattered here and there, traders remain, and those who have spread there wares for sale remain” Were the ones who cast Ifa for the Four Hundred Deities when Olorun was sending Death to call them forty times, when he was sending death to call them sixty times. When Olorun sent Death to call all Four Hundred Deities, Orunmila called them together. He cooked one pot of snails, one pot of fish, one pot of rats, and he bought one basket of cornstarch porridge and drew one jar full of water for them. When they had finished eating and drinking, Orunmila told them that when they went to Orun this time, they should not go singly; they should go together and stand united; they should not walk alone. He said because if they stayed together, Olorun would not be able to stop anyone of them or be able to detain any one of them. When they came to Olorun, all Four Hundred Deities told him that a black man who was wearing ide beads around his neck (Orunmila) was the one who was upsetting the world, and that therefore the Sky God should keep him in Orun and not let him return to earth anymore.
When Olorun heard this, he called Esu and asked “You are the one I have set to watch them. What do you know about this person of whom they speak?”
Esu answered saying they were telling lies against Orunmila. He said that whenever anyone was ill, the one they said these things about was the one who cured them, and if he received rats of fish as a sacrifice, he only ate those that were meant for him. And then Esu said that when there were coming to Olorun this time, “Orunmila cooked a pot of rats, a pot of fish, and a pot of snails, and they ate and drank before they came before you, oh Olodumare”. When the King of Orun heard this, he took all the Four Hundred deities and tied them down in the sky; and he said that Orunmila and Esu should go back to earth. When these two arrived on earth, Orunmila was happy and he began to praise his diviners and to sing: “We live on earth, we eat rats, oh; “We live on earth, we eat fish; “We drinking calabashes of Odu, we eat snails. “Whatever happens concerns the oath that we took together; “You lived on earth, you broke your oath to me; “Whatever happens concerns the oath that we took together; Ifa says that we should not break an oath with a friend, lest we meet death unexpectedly. We have discussed something with someone who wants to break an oath with us, Irunmole/ Orisa will judge and punish him.
The lesson of this Ifa verse is that “You must not bear false witness against you companions” ase Ofun Meji Ìpàdé ònà a b'enu símíní A difa fun iró Iró mbe laarin òtá A pa iro pa iro Iro ò kú mo Ara ni fi nre, iro di opitan Ife .
The converging point of roads Divined for lying (dishonesty) Lying was surrounded by enemies In spite of efforts to kill lying [In spite of attempts to discourage dishonesty] Lying became vicious.

(Message): Ifa foresees long life for a client for whom this Odu Ifa is revealed. Ifa says the client will survive any attempt on his or her life. Ifa recommends ebo for him or her. Itan: Iro (Lying), personified, did not like the fact that he was always blamed for people’s bad choices. In his judgment, people love to divert attention from them when they go wrong. His feeling was that people love to blame him, and even lash out on him, with statements like, a) “You are a liar,” or b) “Why did you lie?” Moreover, Lying did not like the negative stigma associated with his name. For that reason, Lying consulted Ifa for his own protection. “Ire aiku” was revealed for Lying, and ebo was recommended by Orunmila. Lying made the ebo. Ever since then, life has become everlasting for Lying as he has survived all and every person who has used his name negatively. Ifa assures victory for whomever this Odu Ifa is revealed. However, it is essential that the person makes Ifa’s recommended ebo.
posted by:
ORUMILA
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  • Re: Ofun Meji

    Thu, April 12, 2012 - 8:26 PM
    ibrou iboya iboacshe,

    Thank you for sharing the wisdem orumila,
    i was just trying to find out more about this odu it came out for my odu of this year OFUNDI.

    Much blessing.
    ibrou iboya,

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