Does this verse of Ifa, Ose Bile, sound familiar to you?
When the river sounds it is because stones bring, says a proverb and in the end it always finds an opening, there is nothing bigger than the truth, it always obstructs and paralyzes what usually floats or flies like a pseudo truth, and it is not contradiction the term pseudo truth but a parallel to what many believe or make many believe that it is right, that it is true, that it is an absolute truth, when it simply is not and, for me, the absolutism does not work, nor can it be so categorical neither, when there are factors that may or may not damage the course of something; as the free will (I emphasize) or the unfavorable circumstances caused by the disadvantage of the information ... etc. I know that many have heard the famous verse of the offering of Obi Agbon (Coco) in the Diaspora to the different Òrìsà, including Sango; which is a taboo to do this Òrìsà I inform. Actually as an offer to Ori you can use it, with the right verse or prayer and No to ask absolutely nothing. It is an offer.
Verse of Ose Irete or Ose bile (as they usually call it):
Extracted from a book of so many of the Ifa Treaties that exist:
Oshe Bile Odu Iré Obí Awó, Adíatoto Adifafun Alaketa
Oshe Bile Odu Iré Obí Awó, Adíatoto Adifafun Alakesisi
Oshe Bile Odu Iré Obí Awó, Adiatoto Adifafun Alaketu
Obí Atanu Ko Ma Je Alaketa
Obí Atanu Ko Ma le Alakesisi
Obí Atanu Ko Ma le Alaketu
Owó Mi A La Ebe Obí Ifá Awó.
Traducción:
N/A
Well, in my daily work wants to learn as I have said on other occasions, "I will always be an eternal apprentice. In my daily studies I started to read Òsé Òyèkú and I see this verse that immediately jump to my sight and brought to my memory the Òsé Bile that one day gave me an Áwo that was consecrated with me(Òfún Iwori) with a superlative suspicion, Áwo learn it! And of course I did that, but what does it say, what does mean.?
There are those in the diaspora who say they have translation but how is it going to be? in that language that the Yoruba do not understand, because it is the mixture of several African dialects with Cuban-Spanish grafted and included to the point that the Yoruba have to decipher it as have being doing the Professor: Wande, there are writings where he deriving the meaning of the words by the semantic composition of the word, in any way and in a constructive way and without any discredit I brought it, to read and value it for everyone and, learn it the one who like, but I told you that Obi Abata is the one who It is offered to the Òrìsàs and not to all of them, as I said before, it is a taboo offer Obi to Sango. The Obi Abata is not praying this verse by Osé Òyèkú and less by Osé Irete, it is by Ìká Ògúndá and the answers have a reading similar to what they do in the diaspora but it's a lot, but much wider and effective. Did you know that it was the first divination mechanism that was used? It is greater than the Orogbo and the question with the Orogbo It is not precise or secure as with the Obi.
Without enlarging more here I leave you the verse of Osé Òyèkú and value it:
Ose Oyeku:
Ese’bi nii to awe
To ba dode orun, adi otooto
Dia fun Alake idanndan
Omo eree ja ju iwo lo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Aye wa nye Alakeesi
Aye ye Alakanta
Aye ye Alake idanndan
Omo eree ja ju’wo lo
Translation:
He cut pieces of kola nut, like a kola nut lope
When it gets to heaven it will become a complete kola nut
Ifa’s message for Alakeesi
And for Alakeeta
And also for Alakeidandan
Offspring of the beans is more potent than poison
They were advised to offer Ebo (Sacrifice)
They complied
Life is comfortable for Alakeesi
Life is agreeable for Alakeeta
And life is agreeable for Alakeidandan
Offspring of the beans that is more potent than poison
The Ebo (sacrifice) in this Odu is Obi, cola nuts, maybe that's where the confusion arises that this is the verse and the other confusion is that they say it's in Ose Irete or Bile. Well with full guarantees I leave this information in your hands at your discretion. Ifá gbe Wa Oooo