Templo Yoruba de Puerto Rico
P.O. Box 1121
San Juan, Puerto Rico

The divination took place on January 1st, under the guidance of the Temple’s founder, Roberto Boluffer, Omó Odú Ogundá Lení, along with the participation of a varied group of the island’s Babalawos and Olorishas.

Odu:

Oturupón’sá – Ifá de traición.

Iré dewán lese Elegbá (an iré that shall arrive bit by bit)

Aladimú to Shangó – whatever we want to offer

Aladimú to Oyá – whatever we want to offer

Governing Orisha: Shangó

Acompanying Orisha: Oyá

Defending Orisha: Elegbá

He asks for three chicks and three days later, three more. These are dispatched to the forest.

Flag:

The flag should be half red and half multi-colored, with a white rivet.

Roberto Boluffer, Ogundá Lení, offers his advise on the odu.

Odu’s Orikí:

Ofún lorukó eyó aro kolese okitilebó

Abijé malá malá

Adifafún loko tinshoma onsha kirín

Shekún ofidán eyelé lebó

It is imperative that this year Olorishas perform the ebós that Ifá recommends.

Lázaro Canto, Ogbeyonu advises on the Odu:

This odú comes with a very beautiful blessing (iré), but in order to make this a firm, stable blessing, we all must do what Elegbá suggests. We need to sacrifice three chicks to Elegbá, and three more three days later.

This odú is guided by three forms of Elegbá: one that lives in the forest, the Elegbá that lives by the river, and the Elegbá of the hill.

This could be a year of much abundance and prosperity for those that act accordingly and with faith.

It is recommended to do the following:

Make three packages with toasted corn, smoked fish and “jutía,” and clean everyone living in the same house with them, and then dispose of the packets to three different locations.

During the year we must clean our houses [with religious elements indicated in divination]. We must start by doing a “panaldo.”

During this year it is not advisable to send dark spirits to torment others, or to do sorcery with Bantú ngangas as this might prove dangerous to the person doing these. As is the typical case, those unscrupulous few who perform these acts of sorcery will be punished, this year more severely than in the past.

Shangó and Oyá are the main voices of this odú. This odú tells of the way that Oyá transformed herself into the spirit of the night, and where her mother, Obatalá, suffered because her daughter was smiling during the day and crying at night.

We all must tend to Egún, do spiritual reunions, spiritual cleansings of the homes, etc.

We must safeguard the adolescents and especially virgin females.

Oyá’s omó must keep level and cool headed and be careful of doing things in spite as they might lose their temper.

Luis Ramos, Irete Asá, advises on the Odu:

This Ifá speaks of health issues related with the stomach due to the consumption of polluted water, including bottled water. It also advises to be cautious of foods that might affect the colon. It cautions against spicy or hot foods.

Shangó and Oyá are the two Orishas that “rule” this Ifá, as this Ifá also speaks of fire and of things of high vibration. We must be cautious of high blood pressure. We must take care of our health issues and continue or start exercising. All of Shangó’s omó must take care of their high blood pressure issues and of their nervous systems.

During this year we all need to save money.

The discord between the different political parties will continue.

We must safeguard the religious and blood family ties. We must gather and speak all the good and bad issues so they don’t cause splits. We must learn to forgive.

Those initiates that do not have Oyá, this is the year to receive her. We must dress in white as much as possible.

This Odú speaks of unwanted pregnancies where the mother-to-be curses her pregnancy. Women should not have abortions.

It is important to wear the idé of Orumilá, as this signifies the covenant between Orumilá and Ikú.

We must maintain our houses clean and in proper order, and we must have great communication with Elegbá.

Roberto Boluffer, Ogundá Lení, advises on the Odu:

Very different weather patterns and environmental situations are predicted. We must have faith in Shangó and Oyá that they will protect the island of these disturbances.

In this sign the sacred animals were created. This sign also speaks of an animal that has many mysteries still to be discovered—the eagle—as this is the animal that told Oyá of the many enemies that were accosting her village and with this warning she was able to defend and come victorious from the battle. Also in the eagle’s nest there exist some stones known as eagle stones. They are used by elder Babalawos and those that have Osayín, and have the necessary knowledge to use these stones. All of our sacred animals have and posses different virtues.

In this odú Oyá is a daytime Osha and at night she transforms into an Orisha and assumes the form of a Kudu.

When Olofín created the animals, He gave them feelings but left laughter and mirth for the humans.

This sign advises that with good behavior, faith and learning to forget we can all solve our problems and overcome life’s obstacles.

We must protect and be cautious of our heads and lower extremities.

We must not tell lies, especially to children. We must be careful of our associations and places of note.

It is very important to maintain the family harmony, the nucleus, as the eagle that tends to his nest and mate and never abandons it.

Final message to ponder on:

The eagle is born, matures, and when it feels faint and feeble, and not strong enough to continue, it hides inside a cave in the uppermost regions. In this case it removes all its feathers, claws and beak. After this, it goes into hibernation for an unknown number of days and by the 21st day, it has grown back all its feather, claws and beak. It will come out to fly again and will help to deal head-on with life’s problems.

Is the foregoing referring to the concept of Man’s reincarnation?

This odu advises to tend to Olofín, Orunmilá, Egún, Araorún, and your own self, and do as the eagle does: take strength from the upper regions and fly higher than before, and you will overcome the obstacles.

Patakí of Oturupón’sá:

There was once a man who led a band of thieves. This man had received awofakan. One day in a gathering of these thieves, one of them spoke of an old man in the town who claimed to know everything[he was a babalawo]. They decided that they had to kill the old man. The bandleader, who was the old man’s omó Ifá, went and told him. The babalawo consulted Ifá and he saw Oturupón’sá. Ifásent him to offer ebó. Ifá also warned him that wen anyone came to invite him to a dinner party, to say he would attend and on the chosen day, pretend to be indisposed. Sthe babalawo did as Ifá instructed, and on the day of the gathering, he feigned to be indisposed and asked to go to the rest room. He was sent with two escorts. But when he entered the rest room, Elegbá was there and quickly took the babalawo out through a hole he had made in the wall, and the babalawo returned to his home. When the escorts got suspicious, they entered the rest room and found that the old man was no longer there. The bandleader immediately understood that there was something else going on. He ran to the old man’s house and was followed by his men. To their surprise, the found Orunmilá and Elegbá, seated on each side of the old man. When the bandleader entered and saluted his babalawo, Elegbá pronounced his sentence: in order to spare their lives, all of the thugs had to undergo initiation to Ifá [and reform their ways].

Iború, Iboyá, Iboshishé