Professional Documents
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Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
NEWSLETTER
The aim of ÀSÀ ÒRÌSÀ monthly Newsletter is to spread our ancient Yoruba
ÒRÌSÀ Traditional Religion, known as “Èsìn ÒRÌSÀ Ìbílè”, which is part of our
Heritage. Today it opens with the following addressed topic:
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
( ENGLISH / PORTUGUÊS)
These communities in the Òrun are a fraternity of spiritual friends and family,
being one of the most powerful celestial fraternities, consisting of father,
mother, friend, husband/wife who are the liaison with Egbé Òrun.
Egbé Òrun is a complex, difficult and even mysterious subject, with so many
questions that seem to have no answers.
According to the Yorùbá tradition everyone has their Egbé Òrun, no matter
the colour, nationality or religion.
Within the cult of Egbé there are people of various religions, such as
Christians, Muslims and Traditional Religion, the fact of being a member is not
by belief but rather by necessity.
Egbé Òrun is part of each person's daily life. With some people the
relationship with their Egbé Òrun is very intense and others not.
Egbé Òrun is not Òrìsà. It is not related to the rite of the worship of ori, nor to
the choice of destiny. Their relationships are spiritual.
Egbé Òrun is a very specific cult with its own characteristics in which certain
matters should only be treated by people specializing in this area.
Although all of us belong to Egbé Òrun, not all problems are related to Egbé,
and not all who born and die and have difficult behaviours are àbíkú or
emèrè-that means that not everyone has promises with Egbé Òrun.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
There are people who have strong promises to return to their Egbé Òrun, as
the Àbíkú or Emèrè. These promises if not fulfilled provoke the feeling of
missing someone – the desire to return can bring strong disturbances in the
terrestrial life of each individual.
Àbíkú and Emèrè belong to the Egbé Òrun and these two elegbés distinguish
themselves by the promises made to their companions/friends in the celestial
field, which will influence their earthly behaviour.
In other words:
When we come to the Earth, we leave in the Òrun (Heaven) Our friends and
family with whom we have a connection and before we reincarnate, some of
us make promises in the Òrun (Heaven).
So, there are people who have a strong connection with their Egbé Òrun,
designated as Elegbés, who have made promises of return in a limited time.
If they reach the earth and exceed the time limit, earthly problems begin with
symptoms of loneliness, illness, sometimes with the feeling of not belonging to
this world, loss of the partner, difficulty in generating children among other
symptoms and situations.
Therefore it is noteworthy that undoing promises does not exist within the
cult of Egbé, but there are traditional medicines and various forms of
approximation by energy pathways that will keep this bond and have a
terrestrial life in peace.
However it is important to make clear that the members of the Egbé Òrun are
loyal to their companions on Earth, always providing everything good, but
when the promise is not being fulfilled there is an energetic disequilibrium.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
It is normal for an Elegbé to communicate with his Egbé Òrun through dreams,
visions, voices, noises, etc.
The cult of Egbé is subdivided in several classes that differ from each other,
following some examples:
Ìyálóde
Adéta
Asípa
Jagun or Ajagùnnà
Báálè
Móohún
Alésinlóyé
Ajísafé
Ìyámòsá
Ìyámókùn
Ìyámòpó
Alúkulárá
Olúgbógeró
Aláràán
Aláragbó
Eléékò
Etc.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
These classes have a hierarchical system among them, being ìyálóde the
highest rank or the mother of all Egbé, not existing father. The members of
each Egbé Òrun society have distinct behaviours .
However, it is noteworthy that Àbíkú and Emèrè are not classified as classes,
but both are Elegbés with names acquired based on terrestrial behaviour.
Those who are born and die in the first year of their life are Elegbés with the
behaviour of being born to die-it is an àbíkú, those who do not die and behave
stubborn/difficult-They are emèrè.
Here are some features of Àbíkú:
• Àbíkú is born to die in the first months or years of their life, being
characteristical of them to die and be reborn. It is the connection with
Egbé Òrun that takes them back, strong promises and short stays on
earth, it is his immediate desire and the obligation to return to Egbé
Òrun.
• It is noteworthy that not all children who die in the first months or years
are àbíkú. There are ways of indentifying them through divinatory
systems used by the Yoruba people who identify them in the first days
of life or to die and be reborn repeatedly in the same mother 3/4 time is
another way to be identified.
• An àbíkú after being identified, the family will try to make them to
survive and it will only be possible through the use of traditional
medicine prepared by priests specialized in the area.
• An àbíkú that repeatedly returns to earth despite several unsuccessful
attempts for him to stay, the other alternative way is to do a mark in
their body known as Àpèrè or Apá . These marks will be rejected by
their Egbé Òrun and when they return they will survive on Earth.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
The àbíkú that survives with traditional help can receive the following names
based on their behaviour:
The àbíkú that survived with native support is part of one of the classes of
Egbé Òrun-or belongs to any of the classes like Móohún or Adéta and so on.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
The àbíkú known as the Àbíkú Àgbà, who survived, builds a family with
children and dies before their biophysical parents.
The following are some marks that mark the presence of the Àbíkú:
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
Emèrè
Emèrè is born with a stubborn and difficult behaviour. He has strong promises
with his Egbé Òrun, carrying many health problems, constant cries and little
tranquility to the relatives who devote all his time to him.
They are never satisfied and never feel sufficiently loved, this constant
dissatisfaction has a strong impact on their lives transforming the joy of their
family into sadness, also bringing with them the constant loss of money, peace
and even the death of own parents.
Emèrè is an Elegbé who must take care of his Egbé Òrun in order to achieve
equilibrium on the earth, through being part of one of the classes of Egbé
Òrun, as Eléékò, etc.
Emèrè distinguishes itself by its behaviour on the earth and by the different
promises made at Egbé Òrun before they incarnate for earthly life, I will give
some typical examples:
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
Conclusively, all human beings have a fraternity in the Òrun (Heaven), but
only a few make promises with their spiritual companions.
Unfulfilled promises provoke behaviours that affect your stay on the earth.
Moreover, it is important to emphasize that not all the problems of mankind
are related to Egbé Òrun.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
PORTUGUÊS
Egbé Òrun é um assunto complexo, difícil, e até mesmo misterioso, com tantas
perguntas que parecem não ter respostas.
Segundo a Tradição Yorùbá, todos tem seu Egbé Òrun, não interessa a cor,
nacionalidade ou religião.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
Egbé Òrun faz parte da vida diária de cada um. Há pessoas que a relação com o
seu Egbé Òrun é muito intensa, e outras não.
Egbé Òrun não é Òrìsà. Não está relacionado com o rito do culto ao orí, nem
com a escolha do destino. Suas relações são espirituais.
Existem pessoas que possuem fortes promessas de regresso ao seu Egbé Òrun,
assim como o Àbíkú ou Emèrè. Essas promessas, se não forem cumpridas
provocam a SAUDADE – o desejo de regressar que pode trazer fortes
disturbios na vida terrestre de cada individuo .
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
Por isso, existem pessoas que tem forte ligação com o seu Egbé Òrun,
conhecidas como Elégbé, que fizeram promessas de regresso com uma estadia
na terra limitada.
É normal que um Elegbé comunique com o seu Egbé Òrun através de sonhos,
visões, vozes, barulhos, precentimentos, etc.
O culto a Egbé é sub-dividido em várias classes que diferem umas das outras,
seguem alguns exemplos:
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
• Ìyálóde
• Adéta
• Asípa
• Jagun ou Ajagùnnà
• Báálè
• Móohún
• Alésinlóyé
• Ajísafé
• Ìyámòsá
• Ìyámókùn
• Ìyámòpó
• Alúku lárá
• Olúgbógeró
• Aláràán
• Aláragbó
• Eléékò
• Etc.
Estas classes tem um sistema hierárquico entre elas, sendo Ìyálóde o posto
mais alto, a Mãe de todo o Egbé, não existindo pai. Os membros de cada
sociedade do Egbé Òrun tem comportamentos distintos.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
Os que nascem e morrem nos primeiros ano de vida são Elegbés com
comportamento de nascer para morrer, ou seja: Àbíkú. Já, os que não morrem,
mas tem comportamento teimoso/dificil, são Emèrè.
• Àbíkú nasce para morrer nos primeiros meses ou anos de vida, sendo
caracteristica deles morrer, e renascer.
• É a ligação com o Egbé Òrun que os leva de volta, fortes promessas e
curtas estadias na terra é o seu desejo imediato, e a obrigação de
retornar ao Egbé Òrun.
• É de salientar que nem todas as crianças que morrem nos primeiros
meses ou anos são Àbíkú.
• Existem formas de os indentificar através dos oráculos usados pelo povo
Yorubá, que os identificam nos primeiros dias de vida, ou morrem e
renascem repetidamente na mesma mãe tres, quatro vezes, até serem
identificados.
• Um Àbíkú, ao ser identificado, a família tentará fazer com que este
sobreviva, e isso só será possivel através de medicinas tradicionais
preparadas por sacerdotes especializados na área.
• Um Àbíkú que repetidamente retorne à terra apesar de várias tentativas
medicinais sem sucesso, só resta à família a alternativa de ser marcado
no corpo com Àpèrè ou Apá. Estas marcas vão ser rejeitadas pelo seu
Egbé Òrun e quando retornam sobrevivem na terra.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
O Àbíkú que sobrevive com ajuda tradicional pode receber os seguintes nomes
baseados no seu comportamento:
O Àbíkú que sobreviveu com os preparados tradicionais faz parte de uma das
classes de Egbé Òrun, ou seja: pertence a qualquer uma das classes como
Móohún ou Adéta, e assim sucessivamente.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
O Àbíkú conhecido como Àbíkú Àgbà, que sobreviveu, constrói uma família
com filhos e morre antes de seus pais biólogicos.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
Emèrè
Emèrè nasce com um comportamento teimoso e difícil. Este possui fortes
promessas com o seu Egbé Òrun, carregando muitos problemas saúde, choros
constantes e pouca traquilidade para os famíliares que dedicam todo o seu
tempo para ele.
Emèrè é um Elegbé que deve cuidar do seu Egbé Òrun para conseguir
equilíbrio a nivel terrestre, através da sua inserção em uma das classes de
Egbé Òrun, assim como Eléékò, etc.
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ÀSÀ ÒRÌSÀ RC 70064
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
CONSIDERAÇÕES FINAIS
By /Por
Oloye Ajoke Adedeji, Olori Egbé Òrun ,
Omo Ile- Egbé Òrun, Oyo
Tradução do inglês:
Dra. Paula Gomes
Embaixadora Cultural Aláàáfín Òyó
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