The is our second and last Itadogun dafa for the year 2014 and we are eagerly awaiting 2015 and our Odun Ifa January 16, 17, 18 2015. This is a great dafa for us as we are seeing the grace of Ifa letting us know that we are on path and are graced with favor.

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Ile Iwosan Orunmila Mimo Temple Itadogun Dafa
12.26.2014
Odu Ifa: Odi Meji
Ire: Ogunda Owonrin
Ayewo: Osa Ogunda
Ire Orientation: Aiku, Aje, Oko/Aya, and Omo
The Orisa bringing the Ire is Orisa Ogun
Ebo: Akuko, Epo pupo, Obi Abata, Orogbo, Oti
This Itadogun I am placing four ese Ifa’s that are extremely important to this Odu Ifa and to us
as a temple in terms of the directions that we must go as a collective family and that we are on
path with Ifa with everything we have to do. In your Ifa notebooks for the Odu’s and study
materials please place this information in the study materials that you have saved. Also as a
reminder that we are having our Odun Ifa on the 16, 17, 18th of January, 2015. I now need a
head count and donations for food and towards the ebo’s for the Year. Remember, that we are
feeding all Ifa, Orisa, Egungun nla and Egbe spirits. The agenda for the family meeting on
Friday, January 16th 2015 will be sent and those who are coming to help, let us know now your
itinerary and plans….I want you to all know how excited I am about this year and how proud I
am of all of us for the accomplishments we have made this past year and more. It is also
important for you to remember as well that the Oba Saala Ogboni Agbaye HRH Oba
Olamilekan Ifayemi, Olori Apena’s - Oloye Alaelu Ogunwale, Oloye Ifatope Akinwande, Apena
Oloye Idileke Aworeni, Iyalaje Ifajoke Olorire, Iya Abiye Awo Agbaye, are included in the
prayers along with all our family both here and on our homeland. We are saying prayers daily
for the inclusion of each and every member of the ebi. We have some much to be thankful for
and so much to be humble for in the awesomeness of Olodumare and its grace in our lives. Even
if we feel we are at a standstill we are blessed; if we feel we are on a downslide, it is just Oya

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removing the debris and useless thinking out of your way. Olodumare is all, Ifa is all…Mo fenu
beje mo rire-I have tasted the blood and I am endowed with blessings….
Ese Odi Meji I
The Massive belly of an Elephant
And the thick fleshy part of the bush cow's neck
A guess-work, if not understood fully, is not satisfactory
These were lfa's declarations to Mayami (Do not desert me)
Who was the child of the four principal Odu?
When coming from Heaven to Earth
He was advised to offer 'ebo
He complied
Eji Ogbè will never desert Mayami for Death to kill
Oyeku Méji will never desert Mayami for Death to kill
1wori Méji will never desert Mayami far Death to kill
Odi-Méji will never desert Mayami far Death to kill
AII followers of lfa
I am indeed Mayami of Ifa
AII followers of Ope, the only holy kernel
Ese Ifa Odi Meji II
If it hurts one
We must recognize that .it hurts one
A matter which hurts one is it that one considers as one's malignity
A matter which hurts a Babalawo
Is the one that hurts Ifa (Orunmila?)
A matter which hurts an Onisegun, the herbalist
Is the one that hurts Osanyin?

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That which hurts an Aje, the witch
Is the one that hurts her Omusu?
These were Ifa's declarations to Orunmila
When going on spiritual mission to the home of Eleju the king of Eju
He was advised to offer ebo
Ese Ifa Odi Meji III
Ifá says this person would obtain his good fortunes.
He would have rest, and life would please him. Ifá
says he would become renowned. All the things he is
doing in little but steady paces would turn to be big.
In small loops, they do start to build the fishing net
As it is being completed it becomes widened
It could then swallow a mortar
It could then contain a grinder
Cast divination for Akesan
Akesan the rich man’s foremost market
Akesan was the first market ever formed on earth
A king owned the market
And the king was a woman
She was asked offer sacrifice such that she would
have an aggregation of people
She performed the sacrifice
She offered the sacrifice in multiple of hundreds
The entire world coalesced with Akesan
Till today
All the other markets formed

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Akesan is their head
Ifá says life would please this person
She became big and started praising Ifá
Ifá was praising Olódùmarè
She said it was exactly as her Babaláwo said
In small loops, they do start to build the fishing net
It becomes widened as it is being completed
It could then swallow a mortar
It could then consume a grinder
Cast divination for Akesan the rich man’s market
She was asked to perform sacrifice to become big
Such that she would also become a renowned person
Akesan heard about the sacrifice
And performed it
Offering of sacrifices
And free gifts offered to Èsù
Come and meet us with good tidings
One is usually found in the midst of fortunes at the
feet of the king of Òrìsà
Akesan is here
The supreme market
If we have a good leader
We should form a commemorative market
Ese Ifa Odi Meji IV
Alahanrangunkan, The Awo of the hill top
He was the one who cast Ifa for Olokun Seniade

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(The Goddess of the Ocean)
When her water is not enough to wash her face
When her water is inadequate ro clean one’s feet
She was advised to offer sacrifice
She complied
Before long not too far
Olokun became mighty water
Her children were then misbehaving
Her children were also exhibiting evil character
Alahanrangunkan then entered into the palm oil river
He swam and got out
He blew his nose with force
To hundred white ants came out of his nose
He blew his left nose with force
Two hundred birds came out
Then two hundred birds swallowed the two hundred white ants
He then hit the two hundred birds forcefully
He rolled them on the floor with all his energy
He then severed their heads
He dropped them into the small amininjekun bag
They moved from the small amininjekun bag to the bigger Olawonnwonjiwon bag
Which usually sounded like a brass gong?
Alahanrangunkan then proceeded on his journey
He met Ayaawo-difa -difa, the Awo of the forest region
He asked him about his profession
He responded that he was an Awo
He asked him, “How are you doing your practice”?

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He responded that he used to cast and imprint Odu
He asked him to explain how he had been imprinting Odu
He responded that if the Ifa lots remained one (in his palm)
He would imprint one
If it remain two
He would imprint two
Alahanrangunkan declared that you were the ones spoiling the world
He then hit with all his might
He rolled him on the floor with all his energy
He then severed his head
He dropped it inside the small amininjekun bag
He moved from the small amininjekun bag to the bigger Olawonnwonjiwon bag
Which usually sounded like a brass gong?
He then proceeded on his long, long journey
He met Afirin-gberegbere-difa, the Awo of the savannah side
He asked him about his profession
He responded that he was an Awo
He asked him, “How are you doing your practice”?
He responded that he used to cast and imprint Odu
He asked him to explain how he had been imprinting Odu
He responded that if the Ifa lots remained one (in his palm)
He would imprint one
If it remain two
He would imprint two
Alahanrangunkan declared that you were the ones spoiling the world
He then hit with all his might
He rolled him on the floor with all his energy

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He then severed his head
He dropped it inside the small amininjekun bag
He moved from the small amininjekun bag to the bigger Olawonnwonjiwon bag
Which usually sounded like a brass gong?
He then met Yaaya Sugudu, the Awo of the roadside
He asked him about his profession
He responded that he was an Awo
He asked him, “How are you doing your practice”?
He responded that he used to cast and imprint Odu
He asked him to explain how he had been imprinting Odu
He responded that if the Ifa lots remained one (in his palm)
He would imprint one
If it remain two
He would imprint two
Alahanrangunkan declared that you were the ones spoiling the world
He then hit with all his might
He rolled him on the floor with all his energy
He then severed his head
He dropped it inside the small amininjekun bag
He moved from the small amininjekun bag to the bigger Olawonnwonjiwon bag
Which usually sounded like a brass gong?
He then hit the corpse with his leg
He found a covered calabash by the side of the corpse
He opened the calabash
He found a new born baby
He saw eight Ikin in the right hand of the baby
He also saw eight Ikin in the left hand of the baby

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He asked the baby what he was doing with it.
The baby responded that he used to cast and imprint the Odu
He asked him to explain how he had been imprinting the Odu
He asked him about his profession
He responded that he was an Awo
He asked him, “How are you doing your practice”?
He responded that he used to cast and imprint Odu
He asked him to explain how he had been imprinting Odu
He responded that if the Ifa lots remained one (in his palm)
He would imprint one
If it remain two
He would imprint two
Alahanrangunkan declared that you were the ones spoiling the world
He then hit with all his might
He rolled him on the floor with all his energy
He then severed his head
He dropped it inside the small amininjekun bag
He moved from the small amininjekun bag to the bigger Olawonnwonjiwon bag
Which usually sounded like a brass gong?
He then continued on his long, long journey
He met Asamo, the offspring of Ogun
He asked him about his profession
He responded that he was an Awo
The baby responded that he used to cast and imprint the Odu
He asked him to explain how he had been imprinting Odu
He responded that if the Ifa lot remained one
He would imprint one

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If it remained two he would imprint two
Alahanrangunkan declared that you were the one’s spoiling the world
He then hit him with all his might
He rolled him on the floor with all his energy
He then severed his head
He dropped it inside the small amininjekun bag
He moved from the small amininjekun bag to the bigger Olawonnwonjiwon bag
Which usually sound like a brass gong?
He then continued on his long, long journey
He met Orumo the offspring of Ija
He asked him about his profession
He responded that he was an Awo
He asked him, “How are you doing your practice”?
He responded that he used to cast and imprint Odu
He asked him to explain how he had been imprinting Odu
He responded that if the Ifa lots remained one (in his palm)
He would imprint one
If it remain two
He would imprint two
Alahanrangunkan declared that you were the ones spoiling the world
He then hit with all his might
He rolled him on the floor with all his energy
He then severed his head
He dropped it inside the small amininjekun bag
He moved from the small amininjekun bag to the bigger Olawonnwonjiwon bag
Which usually sounded like a brass gong?
Odimo-ndimo, the son of Orúnmìlà

10. 10
He had been hearing of the deeds of
Alahanrangunkan from afar
He then went to
Let us build a small round hut
And give Orisa as residence
If the Orisa refused to accept it
Let him go to the forest and make a rafter
Let him go to the savannah to weave a rope
For him to see how wearisome it can be
These were the declaration of Ifa to Odimo-ndimo
The son of Orúnmìlà, my father Agiri Ilogbon
When he wished to know if the impending danger will pass him by
He was advised to offer sacrifice
And to be honest and truthful at all times
He must never take left for right
He must not because of money prescribe he goat for
What must normally accept cock?
He complied
Alahanrangunkan then came to Odimo-ndimo
The son of Orúnmìlà, my father Agiri-Ilogbon
He asked him how he had been practicing the profession
He responded that he used to cast and imprint the Odu
He responded that if the Ifa lots remain two
He would imprint one
If it again remain one
He would imprint two
If it remain one

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He would imprint two
And if it remained one
He would imprint two
If it remained two
He would finally imprint one
He asked if Odi Meji is complete or not
He declared that Odi Meji is truly complete
Alahanrangunkan said that we know that you know how to cast the Odu
You also know how to imprint the Odu
And Ifa says it foresees the Ire of Aje
What sacrifice materials are to be used?
He responded that pigeon, honey, or bean pottage
Is what he was taught to use
What if it is Ire of Wife?
He responded that it is a hen, goat, or ewe
What if it is Ire of children?
He responded that it is rat, fish, goat or ewe
What if it is Ire of longevity?
He responded that it is cock or he goat
What if it is Ire of victory?
He responded that it is cock or he goat
What if it is Ire of honor and peace of mind?
He said it is guinea fowl, pigeon, duck, or goat
What if it is Ire of Settlement (abode)
He responded that it is rat, fish or hen
What if it is Ire of convenience?
He responded that it is snail, and all kinds of foods

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What if it is sacrifice against affliction?
He said it is cock or he goat
What if it is sacrifice against litigation, loss, or death?
He said it is cock, he goat, or kola nuts
What if it Ire of peace and contentment?
He said it is snail, banana, pig, or pigeon
What if it is Ire of husband?
He said that it is cock, he goat, or ram
Alahanrangunkan then removed his bag
And hung it on the shoulder of Odimo-ndimo
He urged him to practice his profession the world over
He then opened his mouth
The song of Awo (Iyere) enter his mouth
Oodina (the road blocker), please block the road against evil
Oodina (the road blocker), please block the road against evil
Please block the road against death
And block the road against affliction
Oodina, please block the road against evil
Please block the road against litigation
And block the road against loss
Oodina (the road blocker), please block the road against evil
Oosina please open the road for success
Oosina please open the road
Please open the road for prosperity
Oosina please open the road for success.

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Alaye
The above Ire orientations that Ifa is revealing for this temple. Long life, well-being, partnerships
in the form of wife/wives, husbands and children which will come to this temple organization.
We are warned also in our walk in Ifa to do our spiritual religious worship/work in order and as
it has done by our ancient ancestors.
Ifa says that it foresees the Ire of a good spouse, good children, honor, prestige, achievement and
Ire from outside the domain in of the person(s) for whom this Odu is revealed.
Odi Meji
Alahanrangunkan, Awo of the Hillside
Many priests on both side of the world are more than familiar with the Odu of Odi Meji and this
particular ese Ifa that gives us several directives as well how to properly give the appropriate
offering. It is basic but what is also of importance for Awo’s to understand the penalties that are
embedded in the verse that will sanction those priests who violate these directives as well as
those who work Ifa without benefit of initiations or authorization of Ifa. We are fast coming to
the time when it is no longer acceptable to speak of our work as priest in fairy tale terms and
niceties which do not warn people of the those penalties. We cannot walk idly and see Ifa
disrespected and taken for granted and only as a means to recoup our investments of initiation.
This is not the purpose and then are repercussions that should be discuss.
It is my hope to extend this conversation to much more on the responsibilities of Awo. For the
next 17 days we are to pray at the feet of Ogun for the elevation of Ile Iwosan Orunmila Mimo
Temple’s spiritual growth and development as an organization with programming to offer the Ifa
and Orisa community. While Ifa, Onile, Esu, Oya and Sango revealed many enemies what Ogun
is stating emphatically that it will remove all enemies that have been entrenched and hidden for
some-time once and for all?
We need to incorporate more study time for this organization and input on what you have learned
and as you learn teach another who is in need of information within our Ebi. We must
particularly the older members be less incline to just network with those you know to network
with your Ebi of Ile Iwosan Orunmila Mimo Temple. We are growing and our commitment for
Ifa knowledge is good; we must be consistent within our own organization. You are passing
down a legacy not just to your family but with each other-Word! We are following a code of
conduct that is metaphysically observed by Olodumare and we are ensured the direct protection
of the Odu’s of Eji Ogbe, Oyeku Meji, Iwori Meji and Odi Meji as we are all following Ifa in the
ways it has instructed to do.
We are in the best position in terms of religious business and incorporating all our skills to move
forward with change. We will be more successful that before and we are guaranteed this by the

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words coming from Odi Meji. We have the support of Olorun, Onile and all the Irunmole under
the command of Olodumare. We must be copiously attentive to our character. We must not see
two Ikin and mark two Ikin. We must know and if we do not know we must seek counsel.
Never be afraid to go to Ifa and ones’ Elders for the answers to questions on Odu Ifa and its
rituals. Remember, we are seated in Ifa and family. Those who are looking for good spouses
and additions to the family Ifa says you will have this. When looking for financial solventry and
security Ifa says we are going to do well. But here again we must watch our character. What
you believe is good character has to be raised to a higher level and we must become introspective
and careful with our mental well-being. We cannot under any circumstances, as those who have
marital partners, be embarrassing or ridiculing those spouses. It can become dangerous for us. If
there are things that are not pleasing in the relationship then effective communication is in order.
If not then we are encouraged to go specifically to Ifa to help the change of mind of our spouses.
Which witch is it is not our call of the day. Witchcraft for us has been eliminated by our
relationship with Olodumare. Our opponents have found themselves boxing with Olodumare so
this is not something that we should be concern with. We must however, allow our character to
be pristine and loving before Ifa in order to have this attribute fit our lives. We must follow the
taboo’s of this Odu Ifa for the next 17 days.
Ifa says that the person for whom this Odu is revealed or someone very close to he/she is
seriously looking for a baby. Ifa says that with appropriate ebo and feeding of Odu, they will get
the baby. The child will be a female. When she grows up, she must be given out to Ifa because
she is Ifa's wife from heaven. If this is done, when this female child grows up, she will give birth
to a male child as her first-born. There is yet another person here who needs to offer ebo and feed
Ifa, for him/her to be able to live very long on earth. Ifa says that the person concerned shall live
to become very old on earth. On these, a stanza in Odi-Méji says:
Ita for the ese Ifa’s of Odi Meji
Orunmila was living in Adó-Ekiti. He had established himself as an accomplished Ifa priest. His
reputation had gone far and wide. One day, Eleju, the king of Eju was having the problem of
childlessness. He and his council of Awo in Eju tried everything they could, all without success.
Eleju was then told about the capabilities of Orunmila. Consequently, he summoned Orunmila to
come and help him solve his problems. The moment Orúnmìlà received the message of Eju, he
approached the group of Awo mentioned above for Ifa consultation; what was the reason
behind Eleju's problem? Would he receive honor while there? Would Eleju be a grateful
person after his problems had been solved? The Awo told Orúnmìlà that Eleju was only
suffering from childlessness. He was told that Eleju needed to offer ebo and feed Odu in order
for his wife to become pregnant. Orunmila was told that if this problem was eventually solved,
Eleju would show his gratitude to Orunmila. Orunmila was then advised to offer Ebo with four
hens, four fish, four rats and money. He was also asked to feed Ifa with four rats, four fish and
money. He did everything and headed for Eleju palace to answer his call.

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THE SIGNIFICANCE OF Odi Méji FOR THOSE BORN
BY THE Odu during Itelodu or Ikosedaye
1. Odi-Méji children are assured of the protection of Ifa through four major
Odu - Eji-Ogbè, Oyeku-Méji, 'Iwori-Méji and Odi-Meji. They have the
tendency to live to their old age. As long as they uphold Ifa tenets and
codes of conduct, so long will their chances of living long be enhanced.
2. Odi-Méji children will not only live to their old age, they also have the
potential of being blessed with all the good things of life - good home,
wealth, good children and other essentials of life. They however need to
show gratitude to Olódumare and be contented with their achievements in
life; the unique thing about the success of Odi-Méji children is that they
have the tendency to acquire all the good things of life in fours - four
children (at least), four houses, four cars, four business concerns and so
on. Consequently, they will never lack any Ire in life.
These children thrive best in their local environment and not when they
travel outside their home base.
3. Odi-Méji male children thrive best as
Babalawo, medical or para-medical practitioners and related fields. They
will surely have a street, foundation, institution or establishment named
after them in recognition of their worth. And their female counterparts will
succeed best in the area of merchandising. They too will have recognition
and honor in this field. No matter how successful they may be, male or
female, they should be in their local environment.
Odi-Méji children are usually very amiable and God-fearing. They usually
show appreciation when someone did anything good for them. They also
pay back good with good. If they are doing anything bad and they are

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corrected, the tendency is that they will change their bad deeds for good.
This is one of the major reasons why Odi-Méji children have the tendency
to be supported and surrounded by responsible people who will never
abandon them in their period of need.
4. Odi-Méji children who engage in joint ventures with others need to exhibit
transparency at all times in order for the undertaking to succeed. In the
same vein, Odi-Méji couples need to cooperate with one another, eschew
extra-marital activities in order to succeed and make a stable home and
have children. Honesty and sincerity are their keys to success and
achievement.
These children will succeed where others had failed. They will also
overcome their enemies. They need to be using their mouths boldly to
ward off oppositions. As long as they do not allow anyone to cow or
intimidate them, so long will their victory over adversary be guaranteed.
They need to be using their mouth to save themselves by talking and even
bragging themselves out of trouble. By so doing, their enemies will also
fear to confront them.
5. In the area of mate selection, Odi Méji male children are most likely going
to meet two prospective partners at the same time, one a beautiful lady,
and the other from a prosperous home. Both of them are good and if the
culture of their area permits it, they can marry both of them. It will lead to
huge success and achievement. For the female Children, they are great
home makers. They have the tendency of satisfying their partners but
must be advised against anything that will make them leave their
matrimonial home at the slightest excuse. They also have the problem of
setting their children against each other or planning to disgrace their men
These attitudes need to be guarded against as they may prove to be their

17. 17
eventual undoing. Outside these shortcomings, they are interesting, loving,
caring and lovable partners.
6. Odi Méji children also have the potential to see through conspiracy and
smash same with their articulate ways of presenting their cases. If they
have any case, the tendency is high that they will come out victorious since
they are surrounded by spirits which make it possible for people to win
cases. It is therefore not advisable to engage in legal tussle with Odi Meji
children as such as person or group is not likely to win their cases in that
they usually ensure that they are not wrong in the first place. In case of any
litigation, it is usually not difficult to explain themselves out of trouble.
When Odi-Méji children are in trouble they do not need to rely on anyone
for assistance. This is because their assistance will come from Olódùmarè,
their Ori and Ifa. With all these; they do not need to rely on anyone for
help. The assistance of Olodumare is greater than that of one million
people put together.
Ifa gbe wa O!
Iya Abiye Awo Agbaye, Oloye Fayomi Falade Aworeni
AFFILIATE IRUNMALE AND ORISA OF ODI MEJI CHILDREN
1. Ifá - for overall prosperity and long life
2. Esu Odara - for overall Ire, prosperity and long life
3. Ori - for protection, assistance and for ensuring that they are
surrounded by responsible people and overcome loneliness
4. Ogún - for victory and protection against adversary
5. Sango - for victory and protection against adversary
6. Odú - for childbearing
7. Oké - for prosperity and achievement

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8. Egúngún - for childbearing.
9. Egbe - for leadership and accomplishment
TABOOS OF ODI MEJI CHILDREN
1. Must never use Oloburo bird - to avoid difficulty in getting victory
over adversary.
2. Must not leave his/her locality for other places in search of fortune
to avoid disappointment and hardship
3. The couple must avoid insincerity - for there to be peace and
harmony; for there to be success and children
4. Must avoid the use of beetles for anything -to avoid people
deserting, or going against him/her.
5. Female children must desist from humiliating or disgracing their
men- to avoid being visited with calamity
6. Must never eat snails- to avoid losing cases or being implicated in
litigious matters.
7. Must not eat tree hyrax or use same for anything- to avoid
difficulty in getting victory over adversary.
8. Women to desist from setting their children against each other- to
avoid lack of peace of mind.
9. Must not eat or use any part of an elephant - to avoid untimely
death.
10. Must not eat or use any part of a buffalo- to avoid untimely death.
11. Must not use palm-kernel oil -to avoid pestilence
12. Must not eat or use crab- to avoid dulling of intelligence.
E. POSSIBLE NAMES OF ODl:-MÉJI CHILDREN
DURlNG Ikosodaye

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I. Males
1. Ajigunwa - He who wakes up in majestic splendor
2. Ifakoya - Ifa rejects suffering for me
3. Ifadare - 1fa exonerates me
4. Odubiyi - Oda begets this
5. Mayami - Do not depart from me
II. Female
1. Okunto - Energy and vitality
2. Awojare - Awo is vindicated
3. Mayami - Do not depart from me
Reference
Ifaloore-Salaami, A., 256 Complete Divination, 2001
Popoola, S., Ifa Dida, 2010