Membership Announcement


The Daughters of Osun Center is happy to announce the upcoming of a membership section that offers a step-by-step approach to making your own formulas. Formulas to that eliminates the guess work. These formulas have track records for success.  This membership will eliminate the guess is your personal works. They are natural solutions to making your own spiritual baths, head cleansings, house cleansings, car cleansings, pet cleansings, floor washes, candle making, soaps formulas, tintures, oils, colognes for men / women, and herbal recipees, combinations fresh and dry.

You have been asking and emailing me and now finally Iya Osun has granted me her permission to share this sacred information.  Iya Osun seeks to assist in clearing up miss guided thought on how to do it. She wants everyone to understand the proper procedures to protect themselves and cleanse themselves and their children properly when administering spiritual baths and cleansings.  You don’t have to be initiated to make a bath or cleansing for yourself and your children, however you are not allowed to do so for someone else. Only a Priest or Priestess can do that.

You must seek consultation with a Priest or Priestess in order to administer the proper remedy for yourself. Most of the formulas we will share will be self explanitory.  If you really feel a consultation is needed you call call us for a personal consultation at (661)480-9730 Monday, Wednesday and Friday we reserve for scheduled appointments from 9AM to 9PM Pacific Standard Time.

It is our attempt to inform the layperson and to re-orientate the unaware of his/her culture and tradition. So it is not so foreign when it is  re-introduced.

This site will also share with you the proper way of doing a spiritual bath and formulating your own formulas.

Here I need to express that the methods shared here are for beginers and universal generic methods of how to.

I will continue to update everyone.  Thank you for your responses. If anyone seeks to message me please text me, your concerns or desires.

We will later have initiations into Orisa, ifa, Egungun, Galade, Ogboni Societies in Nigeria. Please send me email if you are interested.

Thank you very much

The Daughters of Osun Center (661)480-9730

Iya Adunni





According to Ifa Studies, all human beings have peers in Heaven.  Those who do not have peers in Heaven cannot live on Earth.  This notwith-standing, some people are more active in their Heavenly peer groups than others.  These people take position of responsibilities in their groups.  these are the people known as Egbe or Alaraagbo.

There are also some other groups of Heavenly Peers who chose as part of their destinies to die young so that they will return to their heavenly groups in a very short period of time.  These are known as Abiku or Emere.

In general, Egbe as a Spiritual Entity supports its members, protect them, gives them children, wealth and so on.  Many Egbe Children assume leadership positions because they were leaders of their group while in heaven before they were born.  Consequently, the leadership roles they assume on earth here is nothing but an extension of the various positions they occupied in heaven.

Egbe or Alaraagbo is a lively spiritual entity and it believes in people making good their promises.  To Egbe if you make a promise, do fufill your promise.  Many Egbe make promises in heaven which they eventually find difficult to fufill here on earth due to one reason or another.  The Egbe will however insist that the promises be fulfilled.  They will make these people go through series of traumatic experiences until they fufill these promises or make all the necessary atonement through the performance of rituals.

It must however be noted that Egbe, Alaraagbo, Abiku or Emere are not Irunmole or Orisa in the strict sense of it.  It is rather a congregation of spiritually gifted and advanced youths and adults.  To feed Egbe is to feed these groups-either for support, protection or atonement of transgression.

Symbols of Egbe

The shrine of Egbe comprises of a pot similar to that of Osun or Yemaja.   This shrine may be located near a stream or river, at the foot of a banana or plantain plantation, at the foot of Odan {a kind of bayan) tree.  These are areas which Elegbe children and youth are believed to assemble for “Meetings” and plays.

Feeding Materials

Kolanut with four valves


Palm Oil

Sugar cane

Pound and cooked beans




He goat


Pounded yam

Yam flour meal

Cassava flour meal


All known snacks and fast foods


Palm kernel oil

Swearing while feeding Egbe

Mode of Feeding Egbe

Egbe is fed with singing, dancing while kneeling or sitting.


ABIKU                             EMERE


What are Emere?   Emere are spirits of the children, that come to brings various types of unstability to a family.  They come but do not fully develop to come into the world.  Miscarriages or almost full termed children.  They create destruction in the family.

What are Abiku?   Those that come to taste the world and leave quickly.  S-I-D There is an Odu Oturopon-gunda that speaks on the needed ebos to keep the child in the world.  We also mark the birthmark of the child to identify if this person has been here before.

What are Akuisan?   The unyet buried.  Aborted children.  There are also ceremonies needed in order to give the spirit a “Proper burial”.  The spirit of these children will create disruption in the mothers life until these ceremonies and rituals are carried out.

EGBE’S main concern is children.  She is reputed to afflict small children and the parents of a child may be told to worship her.  EGBE attacks children while they sleep, but they do not die immediately.  No one can see EGBE, but sometimes the effects of physical floggings are seen on the child’s body.  At times,  EGBE plays with children without anyone recognizing her presence.  Despite her propensity for  “worrying small children,”  she is capable of curing illness and giving children to women who pray to her and worship her.  If a client is told to give EGBE her calabash, he or she will buy a calabash, a sack, eggs, parrot feathers, sugar cane, honey, ground maize, corn pap and pounded yam.  These things are put into a calabash and it is put into a sack.  Following the throwing of the calabash into the river, it is believed that the patient will recover.

EGBE’S emblem consists of small stick similar to those for Egungun, feathers of a parrot, feather of a woodcock (agbe and aluko) and palm leaves.  These objects are tied together with black and white thread and the emblem is kept inside the house.


GB, The gracious mother, one who is a sufficient support for those who worship her.

One who wears velvet, the neat one who eats sugar-cane in the streets of <y>.

One who spends a lot of money on palm-oil.

One who is always fresh and has plenty of oil with which she performs wonders.

One who has money for luxury, the beautiful.

One who falls on her husband like a heavy iron club.

One who has money to buy when things are dear.











Libation Prayers


OMI TUTU (May the water be cool and refreshed

ONA TUTU  (may the road be cool and refreshed)

ILE TUTU   (May the house; the home be cool be cool and refreshed)

TUTU LAROYE   (May a calm messenger proceed all our prayers)

OLODUMARE AJUBA IKU MBELESE  (God I (WE) give homage, I (WE) salute the ancestors that sit at your feet)  MOPEO (I call you) ASE (So be it)

OLODUMARE, IBAYE BAYE TONU  (We give praise to the Owner of existence) MOPEO (I call you) ASE (So be it)

IBASE OLOJO ONI  (I call upon and give praise to the owner of this day)  MOPEO (I call you)  ASE  (So be it)

IBASE ORUNMILA ELERIN IPIN IBIKEJI OLODUMARE (I call upon and give praise to Orunmila, the witness to all choice of destiny, second only to Olodumare, and Owner of 256 Odus) MOPEO (I call you)  Ase  (So be it)

IBASE OSETURA OSETURA OSETURA (I call upon and give praise to the messenger of all our prayers)  MOPEO  (I call you)  ASE  (So be it)

IBASE ESU  (I call upon and give praise to Baba Esu, the road opener) MOPEO (I call you) ASE (So be it)

IBASE OGUN  (I call upon Ogun, the path opener) MOPEO (I call you)  ASE (So be it)

IBASE IMALE (I call upon and give praise to all the Ancestors that preceded the birth of those that came into the world, I praise all the energies of the North, South, East and the West directions)  MOPEO  (I call you)  ASE (So be it)

IBASE ORISA (I call upon and give praise to all the ancestors that have escaped the wheel of reincarnation)  MOPEO (I call you)  ASE  (So be it)

IBASE ARIKU BABA WA  (Deathlessness is the Father of Character, I call upon and give praise to GOOD CHARACTER)  MOPEO  (I call you)   ASE  (So be it)

IBASE GBOGBO EGUN WA  (I call upon and give praise to all the ancestors of Good Character)  MOPEO (I call you)   ASE   (So be it)

IBASE OMO AIYE  (I call upon and give praise to the all the children of the world)  MOPEO  (I call you)  ASE  (So be it)

IBASE ONILE  (I call upon and give praise to the earth that which supports us, the ancestors that supports us when we walk this world)  MOPEO (I call you)  ASE  (So be it)

IBASE OLOKUN  (I call upon and give praise to Olokun, the essence of all things that comes from the debts of the sea, the spiritual Orisa that supports all Black folks in the Americas)  MOPEO (I call you)   ASE  (So be it)



IBASE ASE ASE SE O  (As I pay homage to the Ancestors may my homage be confirmed)



Herbal Preparations

There are variety of ways to prepare herbs. Here is just one of those ways.


A bolus is a suppository  or internal poultice used in the rectal or vaginal area.  It helps draw out toxic poisons and is the carrier for healing agents.  A BOLUS is made by adding powdered herbs to cocoa butter, creating a thick, firm consistency.  The mixture is usually placed in the refrigerator to harden and then brought to room temperature before using.

A BOLUS can be inserted into the rectum to treat hemorrhoids and cysts, or into the vagina to treat infections, irritations and tumors.  The BOLUS is usually applied at night when the cocoa butter will melt with body heat, thus releasing the herbs.  Herbs used in a BOLUS are usually astringent, such as White Oak Bark, or Bayberry Bark, demulcent healing herbs such as Comfrey or Slippery Elm, or antibiotic herbs such as Garlic, Chaparral, or Goldenseal.

If you are working on something specific you should have an Ifa Consult by the Daughters of Osun Expert for better results.

HEMORRHOIDS  Ginger, Yarrow extract, White Oak Bark (powdered)

HERPES SIMPLEX II   Black Walnut capsules internally and for BOLUS Black Walnut, Golden Seal (Powdered)

Tea Tree Oil contains antifungal properties helps with warts. vaginal infections, herpes add with coco nut oil in bolus.

WORMS  Yarrow (Powdered) in bolus

Pumpkin Seeds (Powdered) in bolus rids worms

Hope this brief post is helpful.  Let us know if you want more posts like this….









Yoruba traditional beliefs are based on strict disciplines and moral values.  Addressing the understanding of Iwa will show that there is much to ponder whenever the term Iwa is mentioned.

The term literally means ‘exist’ to fufill destiny.  One cannot fufill ones destiny without applying the moral tenets of their Odu in life.  Iwa is sometimes also referred to as ones character, it is character that manifests the inner most existence of the person.  The goal is to establish Iwa-Pele.   (Good character)

Characteristics and Functions of Apetebi


Characteristics and Functions of Apetebi in the Ifa Orisa Community

An Apetebi is a role model for all women is ways she thinks, speaks and acts be it at home, in the Ifa community or even in the Society at large.  In other words she must have Iwa Pele, (good character) and be honest and have the ability to correct her errors and grow from them.

The most important duty of an Apetebi in the home is the day-to-day running of the home front.  An Apetebi is expected to be absolutely honest to her family (of procreation and orientation) be dedicated in all things she sets her mind on doing.  Take care of her husband whom Ifa enjoins her to take as  her first child, the children, brothers, and sisters as well as all those other people living in her home.

She is also expected to take care of the Ifa shrine and all the symbols of all the other Orisa in the house.  An Apetebi must, as a matter of course, know how to cook all Ifa meals as well as all the meals of all the other Orisa in the house.  As it is the duty of all Babalawos to know all the means of all Orisa, what each Orisa forbids and what the Orisa loves at any given time.  It is also the duty of all Apetebi to know how to prepare all Orisa meals and understand under what conditions such meals are to be prepared as well as know when a particular meal is not to be given to an Orisa.

An Apetebi is duty bound to work hard in order to command the trust and confidence of her family.  Her husband must be able to vouch for her character at all times.  She must be able to impact sound morals into her children and loved ones who are in close contact with her.   An Apetebi, needs to be reminded at all times that bringing up children and young ones in the proper way acceptable to the family and the society at large is the preserved responsibility of an Apetebi.

Irete-Otura says that “A childs mother is either the childs failure or its success”  Apetebi should always strive to be the success story of her children at all times, by guiding and leading them right and proper.

In the community, an Apetebi is expected to be the shining example of Otito, Ododo and Iwa-Pele (good character) for all other women.  Remember that in Eji-Ogbe, IFA says that “Whatever we think, Say or Do, all what we are looking for is character, Good Character” It is the duty of an Apetebi to infect all her friends and neighbors with her good character. She must be at the forefront of all good things happening in the community, or in the Ifa circle in which she belongs.

An Apetebi, needs to participate in programs which will bring development to her home, her community and to the whole society.  She must be an active member of at lease one group whose focus is the socio-economic and moral up liftmen of her immediate community.  If this is organized by members of her faith, the better for her.  She must be however be free to work with people of any faith with an open mind and understanding with out any discrimination what so ever.

A woman will be able to proudly call herself an Apetebi only when she had been able to satisfy all criteria listed above.  Anything short of this is not acceptable.  Any of us who has not attained this level needs to work hard and concerted effort to earn the respect, glory and honor that the name Apetebi concerns on lucky women.

Olotoye Fasina Falade  1998






tumblr_nbdc9iEMh81tfrwoho1_1280This article was written by Awo Fasina Falade in February 1995, and discussed on our Tuesday evening Class at the Ara Ifa Yourba Center in Leimert Park, hope you enjoy his point of view.

There have been many discussions about the Polygamous Society of the Yorubas’.  If we are to understand the Ancient Traditional Society, we must rebuild or reorientate our thinking and not to substitute the dictionary meaning of Polygamy.  We must also address the social conditioning of 400 years of separation from traditional values.

Firstly, this system isn’t a excuse for sexually promiscuous relationships, be it instigated by male or female.  It is a system of developing family.  Yoruba marriages traditionally, are the merging of families and not just the bringing together of a man and a woman.  This is the reason the screening and dowries are part of the ritual.  This is not the “Free and Easy” approach to marriage.  If, for example, ones’ brother passes, it’s the responsibility of the next man in the family to support or provide for the wife and children of the deceased to maintain the family structure.

In our Social conditioning, we view things on a worldly or physical level and cannot see the important of “Spiritually Caring”  for each other.  Conditioned men use the term, Polygamy, to sexual exploit the mothers without respecting them. We find that in Traditional Society it approved of the multiple wives system, provided it was did in the open and not to the detriment of others.  Without lies or deception.  Most relationships in this Society begin with deception and then we sit back and wonder why we cannot have an enduring or secure relationship.  Traditionally, there was also a multiple husband system, for a wife was free to leave her husband to take residence as the wife of another man, especially if the first husband failed to make her fruitful, but it had to be a clean break and in accordance with the custom which did not impose sanctions through the medium of high divorce fees or slander.  This is not to be judged as adultery, which is not accepted in the tradition, but the right of the person to receive truth in relationships.  Adultery is quite a different matter for this was a contract between God and Man, in which any individual culprit necessarily and automatically involved society-as the organic unit of which that individual is an integral part-in a crime against the gods and as such society became responsible and the punishment of the gods and as such society became responsible and the punishment of the gods would be meted out, not simply to the people involved, but to society as a whole.  Again it’s necessary to be up=front in ones relationships or face the consequences of your actions.

I don’t believe that we have grown to the point of accepting responsibilities in polygamous relationships.  Many who state that they are for this, get mid stream and reverse their direction.  We must be sincere at the beginning of the affair and not to have hidden motives for involvements, e.g., money, titles, alimony, or sex, etc.  If these are the motives they should be revealed in the beginning of the relationship and no deceit/lies. If the beginning is in this direction, not only will you have a lasting relationship, but be able to “have your cake and eat it to”, meaning that everything will be shared in harmony.  Fasina 2/95