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  • Writer's pictureAdeyinka Olaiya

ÌYÀMÌ ÒSÒRÓNGÀ


Myth, mysterious force, mother, Osororonga in the living, Osoronga in the dead, power in the physical, force in the spirit. ÌYÀMÌ ÒSÒRÓNGÀ the Irrevocable power of our mothers, the night fliers , the smooth operators , the night celebrants , the force on the planet earth , the much feared ajogun, the spirit present in instances , the caretakers in the physical and in the spirit , the mistresses and the powers that dates beyond. Iyami Osoronga, the force of our mothers , present in all spiritual references, the force that represents the central source of fertility, the night ladies, present at the beginning of existence , the night vigilantes , the reference who watched the first steps of man towards evolution , Iyami Osoronga, the pillars who watched time passed , the force who watched as creations came from the plains to build own cities. Iyami Osoronga, the mother spirit invoked and worshipped in the city of Babylon where she was adored and called ISTHAR, a force in the third millennium before Christ, Iyami Osoronga , the significant air invoked with wisdom, the woman appeasable at all times , the female power and looker . In Egypt , Iyami was loved by the name of NEITH, appreciated as the oldest and wisest of the Deities, always ahead of the useful arts. Acknowledged in the night sky that arched over the earth forming with the hands and feet of the doors of life and death. Iyami, worshipped in their funeral cults and protector of the deceased , associated with life and death, as the main representative of God . For the Egyptians, Iyami was a totality of power, related to ISIS, for being feminine , a goddess of beauty and fertility. Iyami , to the Hebrews , was called, ASTARTE.



However in the Yoruba traditional religion , it is believed that the most terrifying aspect of the Iyamis and the name which they became known in the spiritual realm is Osorongá, a terrible witch who transforms into the bird of the same name and breaks the darkness of the night with her frightening scream. The Iyámis are the mistresses of life, but the fundamental corollary of life is death. If properly worshiped, they manifest themselves only in their beneficial aspect, they are the great womb that populates the world, Iyamis can be positive and as well dreadful , they can not be forgotten. In some cases , they cast all kinds of curses and become mistresses of death. The good side of Iyami is expressed in deities of great foundation, such as Apaoká, the owner of the jackfruit tree. The Iyami along with Esu and the ancestors, are evoked in the rites of Ipadé, a complex ritual that, among other things, ratifies the great reality of female power in the religious hierarchy, denoting that the great mothers hold the secrets of the cult, because one day, when they leave life, they will integrate the spiritual body of the Iyamis , who are, in fact, the ancestral women. The Iyamis are caretakers of existence and guardians of destiny: that is why their good will, essential to the continuity of life and society, must be cultivated. They belong to a group of spiritual beings called Ajogùn, whose functions include carrying the ebó to feed on it or, more precisely, the human suffering with which it is impregnated. By processing the energies of the ebós, they enable healing, overcoming difficulties and attracting necessary goods. Their relationship with magical powers also enables them to neutralize the negative effects of destructive thoughts, words and actions that one person directs against another or against himself. Iyami's presence and influence in the oracular game is fundamental, as it manifests itself in all the odus and, as their partners, they can help them communicate with each other. Also partners with Esu and the other Orisas , they indicate with them the necessary ebós (sacrifices) for each situation, with the task of transporting them all to each desired realm The female ancestors, the Ìyagbà or Ìyámi, have their institution in societies such as Egbé Eleye, Egbé Ògbóni and Egbé Gèlèdé, which are considered secret because their knowledge is transmitted only to initiates. The Iyami Oxorongá represent the female ancestral power and the mystical elements of the woman in their double aspect: protective and generous, dangerous and destructive. All female orisas are holders of this power. The expression Ìyámis , which means , my mother(s) or caretakers (s), designates Ajoguns whose power is so great that everyone always refers to them in the plural, alluding to a collectivity. If you want to greet them, you just have to say one of their names, as they represent a collectivity of beings related to all the fundamental elements for the survival of men: that is why betraying them means betraying the very human vital essence. Invoking mothers implies associating with a collective of energies that live in close relationship with elements indispensable to human survival. The Iyamis, healers with great magical power, can take different forms, they intervene in human existence on an individual level (in physical, mental and spiritual health, in marriage and sexuality) and on a social level (in work and friendships). They support people in their task of organizing thoughts and knowledge to better achieve goals, attracting luck and favoring material achievements, they promote changes on the emotional plane, making it easier for a nervous man to calm down and an impatient one to become patient. By intervening in destinations, they protect people from damage caused by enemies and their own faults. As they harmonize relationships, they favor marriages.

Iyamis are the carriers of Ase, they favor the acquisition and maintenance of vital energy, protectors and caretakers of such energy, they guide people as to the best way to fulfill their destiny. In aiye, the Iyami work to put order in the knowledge and wisdom of beings, and they transmit this to the orun ( heaven) through settlements already consecrated to them, initiations and the realization of constant offerings and ebós. From the moment you establish a connection with Iyami, you acquire better conditions to achieve goals and realize your ideals. Adeyinka Olaiya holding the staff, Ogboni symbol , EDAN, which also represents the force of women , Iyami Abeni, Iyami Ogbodoora, Iyami Ajibola. / African Cultural Center,Brazil Nature, which includes human beings, has an energetic connection between the visible and invisible worlds and receives the divine touch of mothers .waters , air, earth and fire are elements through which they can be reached. Therefore, they can be evoked with water, obi and orobo in rivers, seas, crossroads, roads, at the foot of a peregun, in the forest or in the backyard, among so many possible places, given the fact that they belong to nature , particularly to the ground. These likes of women belonging to the group of devotees of the Iyamis are called Ìyá-Agbà or Ìya Aiyé (Mothers of the Universe, Elder Mothers or Venerable Elder Mothers), they are given the power to manipulate human destiny through rituals of consecration. The acquisition of Iyami power occurs through birth, inheritance


and initiation. they can provide their protection for the initiate and his/her closest family and friends and can, to a greater degree, allow for physical transmutation, albeit exclusively. The proverb says that “ the son of Iyami has two ears, two eyes and a single mouth, to hear and see much more than to speak” It is a fact that talking about mothers inspires a sense of power and wisdom, often misplaced, because a devotee who does not know how to protect and preserve the strength and secrets entrusted in his command will easily be defeated. However , talking about them is a challenging task because it requires complicity between the speaker and the listener and a rare responsibility on the part of people in relation to their use of words. Therefore, during initiation, people communicate as little as necessary. Initiates in Iyami have the symbolic marks of the Mothers on their bodies and can even feel them physically. These marks indicate signs of nobility. Mothers' devotees often end up becoming leaders. They are required to have a serious and rigorous posture and a self-education so that they don't keep mentioning their power. Indiscreet people or people who consider themselves powerful should not worship them, as their posture drives away the power of mothers , tolerance and patience, qualities of the sage, are the main ways of worshiping Iyami and the other deities. The devotee of mothers must be true, loyal, faithful and respectful to create spaces where they can live and act. The Iyami have the power to make the weather favorable or unfavorable, which can cause premature death or prolong life: the ability to work with their powers to act over the duration of existence, however, is a privilege of few priests. The synthesis of female power, Iyami Osoronga is clearly manifested in the possibility of having children and, in a broader sense, of populating the world. If a Yoruba person says “our dear mothers” to refer to the Iyámi, they actually try to appease the terrible powers of this entity. Owners of Ase, as powerful as that of any Orisa, the Iyami had their cult spread by women's secret societies and are the great honored of the famous Gèlèdè festival. In Nigeria, held between March and May, which precedes the beginning of the country's rains, immediately referring to a cult related to fertility. The iyami became known as the mistresses of the birds and their fame as great witches associated them with the darkness of night; that is why they are also called Eleyé, and owls are their main symbols. Its most evident relationship is with the female genital power, which is the aspect that brings women closer to nature, that is, to events that are beyond human explanation and control. Every woman is powerful because she holds a little of


the essence of the Iyámi ; the ability to bear children, expressed in the female genitals, has always frightened men. Mothers are understood as the origin of humanity and their great power resides in the decision they make about their children's lives. It is the mother who decides whether the child should be born or not, and when he is born, she still decides whether he should live. Iyámi is the sacralization of the mother figure, that's why her cult is surrounded by so many taboos. Its great power is due to the fact that it keeps the secret of creation. Everything that is round refers to the belly and, consequently, to the Iyámi . The powers of great mothers are expressed among the orisas by Osun, Yemonja and, but the power of Iyámi manifests in every woman, who, not by chance, in almost all cultures, is considered taboo. The appellations of Iyámi express their terrible and most dangerous characteristics and for that reason their names should never be uttered; but when one of their names is said, everyone must make special obeisances to appease the wrath of the Great Mothers and, above all, to ward off death. The most feared witches among the Yoruba are the Àjé and, to refer to them without taking any risk, just say Eleyé, “Owner of the Bird” . They are as powerful as the force of Orisas According to Mestre Chico Xavier , the late Brazilian spiritualist “ When the name of Iyami Oxorongá is pronounced, whoever is seated must stand up, whoever is standing will bow, because this is a fearsome Orixá, to whom complete respect is owed” Xavier described Iyámis as Ajogun with the force as equal as that of the Orisas. African bird, Iyámi Osoronga emits an onomatopoeic sound from which its name comes. It is the symbol of the Orisa Iyami. It is factual that Iyami Oxorongá is the owner of the belly and there is no one to resist her fatal ebós ( sacrifices), especially when she performs Ojiji, the most terrible spell. It is believed that with Iyámi , you can't be too careful, she demands the utmost respect, it is the respect that determines the reactions from Iyámis towards humans . The required reactions to communicate the Iyámis, the night ladies , the night powers , the owners of the night , the night deciders Is offering respect and the right ebos at the right places of worships , these places, sacrifices are made, offerings are harnessed and requests made for good and evil, especially in the most dangerous hours, which are at noon and midnight, especially at this time,


because the night is ruled by the most dangerous Odu Oyeku Meji. At midnight no one should be on the street and that's why we prevent the Iyawos ( initiates) from passing through the streets at this hour, especially at crossroads, but if that happens you must enter somewhere and wait for the first few minutes to pass. Also the wind (afefe) that Oya or Iansan owns, can be good or bad, through it good and bad things are sent, especially the bad wind, which causes the disease that people call "wind air" . Ofurufu, the firmament, the air also plays its important role, especially at night, when all its space belongs to Eleye , which are the Ajé's, transformed into birds of evil, such as Elùlú, Atioro, Osoronga, among others, in which becomes Ajé, mother, or better known as Iyami Osoronga. The creature brought into the world by the odu Osa Meji, the Ajé, together with the odu Oyeku Meji, form the great danger of the night, they are maintained by the female secret society, from which the element Man has always remained outside, excluded, as they are descended from this society. of female power However, there are many complex female representations in the Yoruba pantheistic structure through their orisas (ancestral beings of nature), but none of them refer to the female as a whole, as each one presents its own feminine perspective In the female orisas , the aspect of the instinctual nature is present; however, this is more detailed and complexly elaborated in the narratives of the myth of Iyámi Osoronga , who is the female ancestry of humanity and, also described as the figuration of the female witch. The witch , Iyami Osoronga exemplifies the intrinsic, inherent, typical and fundamental nature of women. In Yoruba mythology there are two worlds: Orun, spiritual and superior world; and the Ayê, earthly and physical world. Orun coexists in Ayê through the double Orun-Aye existence. The Yoruba ethnic people have an extended conception of the inhabitants of Orun, differentiating the orisas from the human ancestors. However, the orixás are the ancestry associated with the energy of creation and their emanation comes directly from Olorum (supreme God); the human ancestors who in the Yoruba language are called eguns are associated with human history. The orisas are especially associated with the structure of nature and the cosmos, and the eguns, with the structure of society. The development of the cult of eguns and the relationship of its practitioners with the various instances of African religiosity have remained, in short, as a social sphere where proposals for the continuity of social groups occur or are configured; “as a “cultural” factor that is part of the African worldview; as an element linked to traditions; as a manifestation of social static and, at times, of domination; as a religious value linked to African spirituality. The eguns are differentiated between eguns on the left and eguns on the right, to designate respectively female and male entities. According to the Yoruba traditional religion, just as male eguns have their institutions in Egungun societies;


the Iyámi Osoronga , which constitute their female counterpart, have their institution in the Gueledé society and also in another little-known society, the Egbé Elékó The Gueledé society is located in Dahomey, now Repúblic of Benin , and currently characterized as the community that performs contemporary worship and originally African to Iyami Osoronga as a female ancestry. Oriki fún Iyamì Osorongá Okiti Kata, Ekùn A Pa Eran Má Ni Yan Olu Gbongbo Ki Osun Ebi Ejè Gosun-gosun On Wo Ewu Ejè Ko Pá Eni Ko Je Oka Odun A Ni Esin O Ni Kange Odo Bara Oto lu Omi a Dake Je Pa Eni Omo Opara Oga Ndanu, Sese Iba o ! Iba Ìyàmì o ! NiMo Mo Je Ni Ko Je Ti Aruní Emi Wa Foribale Fun Sese Olu idu Pe O papa Ele Adie Ko Tuka IyaTemi Mi Ni Bariba Li Akoko Emi Ako Ni Ala Mo Le Gbe Agada Emi A Wa Kiyà Onile Ki Ile. Ìbà Ìyàmì o ! Asé O ! Oriki to Iyamì Osorongá

Present here and there, leopard that kills the animal and continues to walk sovereignly. Boss listens, listens, Òsun travels in blood, red, red, she dresses in blood clothes, and grudgingly kills the person by surprise so that he doesn't grumble around tormenting her. I know she drives today and will knock on the door. The rough river isn't cheating, he warns. Calm water lets people kill. Òsun's son, Ògà (the chameleon) who perplexes ÌYÁMI, greetings! Greetings ìyámi! The one who knows how to respond to the call of Aroni (spirit of the forest) Spirit come bow to ìyámi, the Mistress of the forest. The bird that moves away in the sky above. My mother, I recognize you anytime. You are the strong person who possesses the sword's brilliance. I came here, mother earth, to salute your origin and fire your weapon. so be it! The writer , Adeyinka Olaiya, In recognition and respect to the forces of Iyami Osoronga, I reverend the following , so should I continue to benefit the positive powers from Iyami Eleye; Iba oooo! IBÁ AKODÁ TO DA TIE LORI EWE , akodá is our first created being, and was created on the sheet IBÁ ASEDÁ TI TE TIE NILE PEPE asedá, the one who created the first human being. remembrance of you on earth.IBÁ IYÀMI ÒSÒRONGÁ my mothers, all powerful, above all my respects. APANI MA A GUN those who control, being fully, all ground forces AWON NI OLOKO KI ORU ATORI JAPA! ATEDO JOKAN that everything is in my favor. from head to arms; from liver to heart; from bile to anûs. ATIDI JORONRO EYE AKE GAN RAN RAN birds, immense birds of wisdom AGBO KEKE LORI IROKO MAYE iroko, great tree that is above all heads ARO RO RO ILE SE IRO EYE ABAPAYE land that witnesses all events and knows everything , ELESE IRO EYE A BIDE LENU WAKO WAKO , large bird with bronze beak AWON NI IGUN TI GUN OMO EJA NINU OMI precise when catching the baby fish in the water , AWON NI OYANYAN GANGA TI GUN OMO AKAN LODO , conscious bird that can reach and reach the crab at the bottom of the river EMI MO ORUNKOO YIN EMA PAMI EMA PA AWON OMO O MI. don't kill me or my offsprings , MOJÚBÁ OKUNRIN. MOJUBA OBIRIN. his universal male blessing. her universal female blessing. IBÁ LOWO OGUNSO LEGELEGE TI DORI KODO TIKO , your blessings , the one that inverts man internally and even then he dies IBA LOWO ILU GBEDU TI O DORI KOLE greetings to the rhythm of death, and may my head not hear you , TI O WAMI LOJU GBURUGBU , this sound will not tremble with dread my vision MOJUBÁ ODUNDUN TI DUN BI EEGUN , bless the ancestor in his peace that makes me alive MOJUBÁ OLOLO TI LOHUN ORO , bless me the power that grinds the grain and plays the drum, let me not be in the middle of your friction. IBA LOWO ONA OMO OSOROROO JIRO I respectfully revere the space beyond the universe of my path. IBA LOWO AYE!, greetings to what exists intensely from earth to sun, and that they recognize me. may everything be accepted; without detour and bless me.

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Sep 29, 2023
Rated 5 out of 5 stars.

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