What is IWA PELE?

IWA PELE (THE GOOD CHARACTER)

The cornerstone of the Yoruba religion is the concept of Iwa Pele or

"good character." In a sense, everything else is secondary. For
example, what is the point of divination or the ability to cause
practical and obvious changes with Orisa energy if these changes do
not occur in a general context in which good character
predominates? Olodumare goes in search of good hearts that is why
he is called the “Heart Seeker”.

IWA

Iwa means character. Iwa is the same as the being who makes life
happy because his way of acting pleases Olodumare. It is therefore
emphasized that good character must be a dominant feature in a
person's life. When a person is said to have good Iwa, it is because
they show in their life and in personal relationships with others the
correct qualities of a good person.

In the Yoruba the character of man is of supreme importance,

Olodumare's judgment is based on it. The demands placed by
Olodumare on the man are completely ethical. The well-being of Man
on earth and, after life, depends on his character, as determined by
Olodumare.

A person's basic nature cannot be perceived, yet character is

identifiable in one's daily actions. Iwa is formed by the
subconscious, it collects all thoughts and events from past lives and
in the present life.

A bad person tends to get worse until his suffering is over. It may
take several incarnations to regain the degree of purity lost in a
lifetime. On the contrary, a good person progresses in harmony with
the Universal Principle in an accelerated manner.

Iwa and reputation have different meanings. Our knowledge gives

us reputation, but our Iwa is known by our conscience. Reputation is
the Iwa given to us by the people who come to us. Reputation is
mortal but Iwa is immortal. Iwa is the memory of the soul.
These memories are stored in the mind which in turn is directed by
the intellect. Once the process is over, one's thoughts are directed
towards the Higher Ego or Intellect where it is possible to acquire
the ability to fine-tune the spirit or testament of Olodumare.

The Pineal Gland (Ori inu) and the Pituitary Gland (Ori) play an
important role in the spiritual demand of man, both act as a bridge
between the body and the spirit. The Pineal gland would correspond
to the Agna Chakra, located between the eyebrows, also responsible
for rational and intuitive thinking, memory and concentration,
thoughtless consciousness, the mastery of spirit over matter, and
the fusion of the conscious. and the unconscious. Furthermore, this
Gland - according to the Tibetan monks - was said to be the center of
clairvoyance and intuition, which is why according to them a third
eye is associated with this gland.

We must highlight the following parts in the Pineal Gland; the lowest
is called the "Single Eye", because that is the point where man's
spiritual consciousness is reflected through his physical body. The
middle of the pineal gland is the place where the subconscious is
located, it is where the impulses of the Divine Consciousness are
received, impulses that control the heartbeat, breathing and all
other activities that take place in the glands and organs of the body.
body.

A very subtle canal or capillary that is found between the Pineal

Gland and the Pituitary Gland serves to connect both. This channel is
lost when one dies, so we would highlight that there is no doubt
about the exchange of bioelectromagnetic forces that exists between
both glands.

The Pituitary Gland is located at the base of the brain, resting

harmoniously on the sphenoid bone; This would correspond to the
Chakra located on the crown of the head; Called Sahasara, this
governs inspiration, cosmic consciousness, the Higher Self,
integration, evolution, union with Divinity, transmutation and the
consciousness of being one with the whole. This reflects the center
of the personality and soul.

The center of the personality is what we must purify, it is like

stained glass through the purity of the ego, or brilliance of the soul.
The relationship of impulses that come from the subconscious
passing through our conscious mind towards a higher degree of
consciousness activates the soul. The flow of thoughts is part of the
law of cause and effect...Manner and Character make a person.

IWA PELE

Good character is sufficient armor against any hard or difficult event

in life. Anyone who has it should not be afraid of anything. It is a
common saying: “good character is a man's guard.” People with bad
character are those who fear uselessly because of their character.

All this is expressed in the Corpus Ifa through the following Odu's.

Ogbe Gunda

Orumila looked for the means of success once in his life and told
himself that the only way was to change his Iwa, and he was very
successful. We are all looking for a good Iwa for success so Iwa has
become the mother of many children,

come and look at the countless children of iwa,

come and look at the countless children of iwa,

iwa carries the children in his arms,

come and watch the countless children of iwa.

character is all that is required.

character is all that is required

There is no destiny to be called unhappy in Ife.

character is all that is required

Irete-Di

Irete di makes us understand that good character facilitates life

events, the reins of your life will remain in your hand.

Good character is what enables the rope of life.

To remain unbreakable in one's hand.

This is what the Oracle declares to Orumila

Who through good character

He was going to gain access to the Asè of the 401 divinities.

Oworin-Edin.

Oworin Edin explains to us that good character must not only be

received, but must be put into practice. This is what the Oracle
declares to Anfonikun.

Leave them alone, let them run,

It is their character that hunts them.

This is what the Oracle declares about Anfwonikun

Who fears day and night continually,

I sent good character to you, but put it into practice,

I sent the legitimate character to you, but put it into practice,

Anfwonikun stops running like a coward.

Ogbe-Wori

This Odu frames that money exalts a man and at the same time
spoils his character. Anyone who has too much love for money tends
to lose his good character.

In Orobanta-awuwobi-owu the inhabitants of the world declared

that nothing was more important than money and said that they
would discard anything to run after money.

Orumila said that they should think less about money and more
about Ifa. He said that they should not honor money, but Ifa and
Knowledge, because they did not care about any social status. If you
have a lot of money, but you are lame, blind, crazy or a sick man, the
money will be of no use to you.

Too many times, blinded by the inherent power of philosophy or

mistakenly believing that the energy of the universe is theirs, people
manifest changes that come not so much from good character as
from self-interest, arrogance, or anger. In the long term, such
changes will not benefit those involved.
People try to learn all the parts of the Orisas, their Asé, their
appropriate offerings, how to pray, when to do it, what to say when
praying... They try to memorize how to throw the Obi as well as the
five basic positions. Some strive to learn all the prayers, songs and
stories about the Orisas, and this is vanity, nor sincerity.

While all of these things are very important, they don't know
something that is crucial to success in Ifa...The Iwa Pele! In the
extreme, one may know all the right songs to sing and when to sing
them, but if that person lacks Iwa Pele those words will never
extend beyond the walls of his room.

One may know how to throw the Obi and Odu brand, but without
Iwa Pele one will never know the true meaning of its throwing. Odu
will never speak to that individual who lacks Iwa Pele. The Asé of
the Orisa will be a mental concept without substance unless one has
Iwa Pele.

Iwa Pele is a state of being or way of being, a place in which one

lives most of the time. It is a philosophical state that achieves
practical realization in your daily life. It is a powerful state that
supports more Aseh than we could possibly imagine. It is an inner
resolve that allows us to act with integrity and character even when
it is difficult to do so.

The Iwa Pele refers to good hearts and souls. It has to do with
making personal decisions from the understanding and in the
harmonious context of the world in which we live. It refers to doing
what is universally right and not simply and arbitrarily right for one
person or group. One cannot feed one's own character by accepting
or ignoring the bad character of others...even if they were initiated
before one.

The Iwa Pele is a tool for growth, wisdom and enlightenment, not
control, power and complacency. It is also the only way to make use
of the power and energy of the Orisas. It is, in short, the only path
that will allow us, one day, to fulfill our destiny and take our place
when we return to the house of our Father Olodumare...
Meaning and symbolism of the four Igbos of the consultation with the oracles of Osha and Ifá.
Interesting article extracted from:
http://www.ifapagano.org/blog/?p=781

These days, a regular reader of the articles on this blog contacted me and requested a reading of her
natal map and a consultation with the Ifá oracle, and honestly, I am a distrustful person, and even more
so when it comes to those who They assure me that they are amazed by my writings, but this reader
told me some magic words that of course I will not reveal now, and with them she made me trust and
let her come by plane from the east of the country for consultations; This despite the fact that I do not
open the doors of my house to everyone, because of the bitter experience that some madmen left me,
who swore to me that they were faithful followers of my worldview and that they admired my articles,
but after meeting me in person and satisfy their curiosity, they became my fiercest detractors and
enemies, so I became sullen with strangers who asked me for consultations. The truth is that I received
the lady in my house, I interpreted her natal sky, and the essential planetary transits of the moment, and
as she told me that she had been extremely satisfied with my work as an astrologer, I myself
recommended that she consult her. with Ifá it was not necessary, since Ifá is simply the reflection of the
astrological sky ; but she insisted that I consult with the Opkele, so I proceeded to perform the ossode,
but first I asked her if she had already consulted with a priest of Orunmila and her answer was negative,
and when I asked her the reason, since He had previously revealed to me that he had an Elegguá otá and
the five fundamental necklaces of the Yoruba pantheon, he revealed to me that his godmother from
Osha had prohibited him from consulting with Ifá, since the babalawos believed themselves to be
Orunmila on earth and wanted to appropriate the religion of the Orishas. This answer did not surprise
me in the least, since I have written before about the winemakers of this religion, who ended up
separating the lands of Ifá and Osha due to petty interests and an unhealthy religious resentment often
sown, by those who call themselves priests. elders of religion. In short, at the end of the Ifá consultation,
the lady was amazed, because the conversation around the Ifá signs was identical to the reading of her
natal map, all certified by my apeterví ayafá, who read her at all times. out loud the sentences and
recommendations inscribed in the literary body of the Ifá codices of the Afro-Cuban diaspora. This is
how my work as an astrologer and Ifá priest with her ended, and when she said goodbye she asked me:
If then Ifá and astrology are the same, why do they call you crazy? And the undersigned replied: “ It is
not easy to break the fetishistic paradigms in the minds of the Afro-Cuban priests of the Orishas .”
And once a certain pattern has been planted in the minds of the followers of this religion, there is no
God to remove it, since the most comfortable path is to stay with the learned model even if it is wrong
and never, but never question it and much less investigate it to validate it, because “ ear does not pass
head .” Now, anyone who thinks that this type of behavior is not reflected in the mechanics of the
religion of the Orishas is naive, and that is that the first obstacle when you try to reason with the
fundamentalists of the religion of the Yoruba Gods, The same winemakers of this religion put it on
themselves with prefabricated phrases such as: “ You are babalawo, you cannot consult with caracol but
with the Opkele ”; “ And much less can you let Orunmila be disrespected in your house by guessing with
the snail ”; “ What you get in a saint is to present a knife and scissors and then leave Osha's room .” You
know what assholes? I paid to be initiated into Osha and then I paid to be initiated into Ifá, and since
you see everything from the point of view of commerce, who the hell is going to prohibit me from
developing in both priesthoods? Yes, that's what I paid for, to work and develop in what you miserable
people call separate lands. The person who writes this has taught a series of iworos to consult with the
snail, not only explaining to them the mechanics of divination with the diloggún, but also the meaning of
each of the elements of the consultation. That is why in this article I will explain what they mean? and
where the four Igbos of consulting the oracles of Osha and Ifá are born in the Ifá codices of the Afro-
Cuban diaspora.
The Igbo are only four (4), the others and who are currently used mainly in consultations with the snail
and some Ifá, are a product of the lack of knowledge of the historical and universal origin of the oracles
of the Orishas religion, and that have been introduced into the mechanics of the Yoruba religion, by
those winery priests, who for the reasons already mentioned above, wish to see the lands demarcated
just as the counts and marquises did in the past with their territories ( Ojuani Birete ). of Ifá and Osha.

 The first Igbo : It is the otá (stone), born in the Ifá sign “ Bába Ejiogbe ”. This igbo represents the
rising of the Sun, that is, the geographic cardinal East, the Vernal point (Aries) on the ecliptic and
therefore the Spring Equinox, is the birthplace on the horizon of the beginning of the daily,
annual and seasonal solar journey. precession of the equinoxes, and for this reason he is the
greatest of the Igbo in the consultation of Ifá and Osha. The otá has as its secret symbolism the
tenth sephirot of the worldview of Kabbalistic astrology and therefore represents the feet of
 creation, that is, the densest of the gross matter created by Oloddumare, this otá once
consecrated in Osha or Ifá becomes in a minimal representation of the ará or altar where the
cosmic energies of the Orishas are concentrated, so that being the lowest step in universal
creation, it is presented as the starting point for the return to its creator, and therein lies its
humility and greatness. Its function in Ifá and Osha consultations is to point out the iré and
answer affirmatively to the questions asked to the snail or Ifá oracle, as long as the answer to
them is found in heaven or in the ego.

 The second Igbo : It is mistakenly called pepa' e zamuro, and is better known as ojumalú (eye of
the bull), and consists of a type of seed with an approximate size of one and a half centimeters
in diameter, brown in color. dark and stands out for having a black equatorial line that
resembles the zodiacal ecliptic. This Igbo is born in the Ifá sign “ Oyekun melli ” and marks the
sunset of the solar path or the west (geographic cardinal West), it is the beginning of darkness
and marks the point of death or Libra point of the ecliptic and therefore the Autumn equinox.
The ojumalú is the second in the hierarchy of Ifá witnesses, and also of Osha if the iworo has
learned from the undersigned the mechanics of consultation with the snail, since the vast
majority of Afro-Cuban priests of Osha do not use this igbo , since they do not know its meaning.
The sephirot of Kabbalistic astrology that corresponds to this Igbo is the number seven, which is
governed by the planet Venus and the constellations of Taurus and Libra. This Igbo, which is
irremediably associated with the night and its main bipolar archetype, woman and sensuality,
points in the oracular consultation to the Osogbo, and is destined to only answer NO , whether
in heaven or in the world of the dead, since it is a light and dark witness (reigns between the
light of day and the beginning of the night).

 The third Igbo : According to the hierarchy of the witnesses of the Osha and Ifá consultations, it
is the Ajé, which is a small sea snail that measures approximately three centimeters long; This
Igbo represents solar noon and not the geographic cardinal North as many Ifá priests mistakenly
believe; It is the solar zenith, it represents Sol Invictus and symbolizes heaven; The Ifá sign
where it is born is Iwori melli and therefore represents the Winter Solstice; It is the Igbo through
which life was born in the seas, since the first DNA chain that was formed is printed on it, so that
it symbolizes the spiral, the atmospheric whirlpools called tornadoes, waterspouts or hurricanes.
If you look closely at this snail called Ajé, on its edges you will notice marks that correspond to
the Fibonacci spiral, a mathematical progression by which the entire universe expands and with
it Ifá. The sephirot that corresponds to it in Kabbalistic astrology is number two, since this
sphere contains Orun (heaven). Although this Igbo is used in Osha and Ifá consultations, the
priests of both lands use it differently. In Ifá it indicates only one specific type of Iré (the iré Ajé)
and grants the three essential lucks in opposition to the three primary osogbo (illness, death and
tragedy), it answers YES only to that type of iré and when the timbelayé and the timbelorun
(firmness on earth and in heaven). However, the priest of Osha uses it to indicate the osogbo,
reasoning that since it is a snail, it contains the disease because of the germs it carries; That
would have to be explained to the subscriber very slowly, because how is it possible that the
one who generated life on the planet brings with him illness and death, if there is already an
Igbo to point out those two Osogbo? The cascarilla that the santeros mistakenly use to obtain
the iré in a consultation with the diloggún, and which they irresponsibly replaced with the otá by
inverting the values of the witnesses (some give the otá and the cascarilla to the consulting
party to determine the iré), brings more illness. than Ajé, and even more so now that a series of
drones make it with lime; so the reasoning about the disease is not valid to qualify the Ajé as a
carrier of the osogbo, in addition to the fact that the cascarilla, which is made from the shell of
 the egg, does not represent any point in the cosmos and is not born in any of the four Ifá
archers, and that element, which is intended to be used as a witness in the consultations, is just
one more of the magical elements of the religion of the Orishas, which by the way many no
longer know what it symbolizes; Likewise, I could take a ball of corojo butter, honey, jutía,
smoked fish, toasted corn, and let it dry in the sun to harden it, and then use it as Igbo. The husk
has no ceremonies, it does not go through a lavatory, it is not given blood like the other
witnesses of the consultations, it is bought in a store and that's it, its use is to cleanse the astral
and that is if it is well prepared religiously speaking. , but not to point out the oracular situations
of heaven and the ego.

 The fourth and last Igbo : Born in the sign of Ifá Oddí melli and is represented by a bone from the
knee of the goat that is generally sacrificed to Elegbara; Some call it Ikú dumdum and others
Molokú, but that does not matter, since its meaning is what counts. This Igbo not only
represents death, but also the world of the dead and its different planes, since it equally
discovers those of light and the dark ones, that is why it is midnight and the hour of the spirits, it
is the solar nadir and the zenith of the Moon; The astronomical season that corresponds to it is
the Summer Solstice. The sephirot that belongs to it in Kabbalistic astrology is the number nine,
the region where the constellation of Cancer and its ruling planet, the second luminary, are
located. This igbo also symbolizes communication with the eggun plasma indicated in the Ifá
sign Oyekun Rikusá and which the priest who is going to consult must necessarily invoke during
the moyugba. The function of this witness is to indicate the type of osogbo, in addition to
answering YES to the questions asked about them, and also answering YES to the questions
asked about the world of the dead and spirits.

These are the only four witnesses of the Ifá and Osha consultations, at least those supported by the Ifá
signs and the solar circulation on the Orunmila board; Of course there are other Igbos such as the shell
already mentioned above, the turkey seed, the head of a doll, a piece of earthenware, two cowries tied
with a coin attached... and Oloddumare will know how many more there will be based on the false
syllogisms of the winemakers of the Orisha religion, those who only want, and who desperately need to
continue separating the lands of Ifá and Osha, when it really is one, because as far as I know, heaven is
not divided into two sections, but rather one.