Pode haver algumas variações devido à sua ita, mas o que você tem que fazer é, antes de

mais nada, fazer a oração diária. está nos arquivos. Então, você tem que entrar no
calendário de 4 dias. Se os quatro dias não forem possíveis, escolha um dia como todo
domingo para cuidar do seu filho. Você precisa lidar com o seu ikin em suas mãos e
fazer o Oriki orunmila e oriki ifa e oriki ela (faça-os em inglês ou espanhol, etc. não
precisa ser em iorubá). Tudo o que fazemos segue os mesmos passos; limpar, ungir,
invocar, alimentar e ler. Então, no dia de Ifá, faça sua oração diária e os orikis enquanto
segura o seu ikin. primeiro limpe a área, borrife água ao redor, depois coma alguns aari
peppers (opcional) e então faça os orikis e então dê mamadeira com mel e gin, água. As
nozes de cola são sempre ótimas. estas são ofertas básicas. spray e depois ler. É assim
que você mantém e constrói o ase no seu ikin e une o seu com ele. A parte de "leitura"
está jogando a noz de cola para a resposta sim / não se a oferta foi aceita. Se você não
sabe como fazer isso, basta pular essa etapa.
This force is first elaborated internally and then presented to Consciousness as apparent
rational choice. It has been shown either in scientific animal models or in social human
conditions of sensory deprivation that life (both mental and then physical) is not
possible without an appropriate presence of environmental stimulation. In other words,
each human being has his/her Dream that is the conditioned mechanism to life. This
Dream apparently may come from the initial life experiences and from the rapport with
the paternal and the maternal figures, but its provenience is somewhat more complex.
Yoruba see Ori as destiny but they also see Ori as a personality soul which is capable of
ruling, controlling and guiding the life and activities of human beings. Generally, a
fortunate person is called ‘Olori-ire’ or “Olori rere” (one who possess good Ori) while
one who is unfortunate in life is described as ‘Olori-buruku’ (one who possesses a bad
Ori that brings to death and destruction). Ori can be considered either as Apari-inu
(character) and Ori-apere (destiny). Ori-apere is the half that consists of destiny, and it is
made of three elements: a-kun-le-yan (choice), a-kun-le-gba (freewill) and a-yan-mo-
ipin (destiny). Akunleyan describes the choices at the feet of Olodumare (the
experiences on Earth), Akunlegba is the free will, Ayanmo is the unchangeable destiny
(one’s family for example). So, if we consider the abdomen and its symbolic meanings,
we have to recognize Yoruba already defined the Dream as Akunlegba. The etymology
of this word is controversial however the root Legba is obviously related to Esu while a
kun expresses the concept of being filled with. To be filled with Legba is to be filled
with the energy of a very primal Vodoun whose relation is with the Fon culture
(Elegbara in Yoruba). By extension, the abdomen is filled with the energy of a primal
communication that through Legba comes directly from Orun. This energy is freely
available to each human being at unconscious level and represents what will be
expressed as Dream. In fact, the human free will is only a delusion. What one could
interpret as free possibility to direct own life, is only the external expression of an inner
continuous work that Yoruba already defined akunlegba. It is from this primal energy
that one can direct his destiny to more or less favorable directions depending on the
relation with the other parts of Ori. Indeed, Yoruba were able to disclose the real relation
between conscious and unconscious minds stating the prevalence of the unconscious
energy and its provenience from Orun as akunlegba. So, there is an abdominal Esu, a
primalforce that control and guide the Destiny of any single human being in form of
conscious presentation of a deep unconscious elaboration. Interestingly, the definition of
free will from Yoruba perspective is what comes from Unconscious mind under the
spiritual influence of Esu. The abdominal Esu can be defined Keys Master. He has the
keys to unlock every door to the path of any Dream. People unconsciously greet Him
every time they touch the different parts of their abdomen, guided from the occurrence
of different kinestesis states that symbolically arise from the internal endodermic or
ancient mesodermic organs. Esu is a Messenger. In fact, the neurologic arrangement of
intestine and abdominal organs reminds an abdominal brain able to communicate to the
head brain and with the heart brain. In other words, the unconscious Dream must be
presented to the main emotional center and to the brain in order to have a correct
elaboration of its meaning and an adequate possibility to be logically accepted. 
The abdominal Esu is so the main primal force that generates the Dream. His generator
role is also expressed by the evident fact that abdomen or its extro-flections contain the
reproductive organs that, out of their physiologic role, express also the profound general
symbolism linked to generation. One should not forget the primal human exigencies
related to survival and procreation (race survival). So one could well say the real primal
Dream of human beings is survival and it is only due to this primal exigency that each
human being expresses a definite Dream. 
I feel this psycho-spiritual arrangement can be reproduced over the Opon Ifa, starting
from the disposition of the various Odu Meji around its circumference. The Opon Ifa
represents the distribution of human body with its left and right part, the Head (Ori), the
feet (Ese), the hands (Otun and Osi). While Ori Opon represent the Head, Ese Opon is
related to the abdomen through the path of the legs. Ifa so gives us the possibility to
explore the human Dreams and their quality through the different Odu Meji and their
Omo Odu that localizes in those parts of the Opon. This observation gives also the
reference to understand the relation between the Dream and ancestral influences. Ese
are linked to the Earth, that is symbolically linked to one individual ancestral heritage.
So, our Dreams come from Esu under the influence of previous ancestral experiences
that modulates the abdominal unconscious potential force in order to direct her to heart
and/or brain and be modeled under a conscious behavioral form. So, the statement “we
are here because we are on the shoulders of our Ancestry” might be transformed in “our
Dreams are here because we are on the shoulders of our Ancestry”. 
Furthermore, the constitution of the two legs of each Odu Ifa shows us the behavior of
the different 4 parts of one’s Ori: the Head, the Heart, the Abdomen and the Feet. For
example, EjiOgbe in ire, in this sense, expresses an ancestral Dream that is widely
elaborated by Legba and adequately presented to the Heart as emotional center and to
the brain for the ultimate logic elaboration. It expresses the prevalence of the Dream
that may be ultimately expressed. In ibi, the excessive production of Dream reflects in a
paranoid logic elaboration with instability and psychosis. Instead, considering Oyeku
Meji in ire all the Dream that is on the way to be expressed comes from ancestral
influence that is in phase of elaboration, while in ibi no Dreams is expressed, in extreme
cases what remains is only Death. Or, considering Ose Meji in ire, the prevalent
influence of abdominal Dream, is presented to logic mind without the filtering of
emotion. In this case there is a balanced correspondence between conscious and
unconscious exigencies that will bring to success and abundance. In ibi, the lack of
ancestral wisdom leaves Esu free to elaborate a Dream that is logically accepted but the
lack of adequate emotional filtering may give birth to unethical behavior. 
In case of Omo Odu, Ifa gives us another important information that is the relative
significance of the side of expression of the abdominal dream. Right and left are
significant as they define the self or etero orientation of the Dream. So the Dream may
be directed to oneself or to other people. For example Ogbe Oyeku in ire will express in
terms of Dream a self directed activity coming from ancestral Dream elaborated by Esu
and presented to the Heart and to the Mind. This self directed Dream is waiting for its
realization in order to involve other people. In ibi, will represent a paranoid self directed
behavior that is not affecting other people. 
Summing up, Ifa can inform us on the quality of human Dream defining its
provenience, its internal elaboration and its self, etero or mixed orientation. Dream and
Ifun Ori.
The abdomen is symbolically related to human deep unconscious. All the organs it
contains come from the most ancient embryo tissue, so called endoderma and ancient
mesoderma. These organs expresses the initial adaptation of the primal multicellular
body to environmental challenges that were able to model its development and biology.
Their symbolic meaning is obviously related to their ancient development, their deep
provenience at the dawn of life when Mother Nature established the modalities of self-
defense against the hostile external environment. These tissues express indeed the
symbolism of deep Unconscious. Ifun Ori is recognized from Yoruba Theology as the
site of fire, while the stomach is defined as Orisa itself. Human beings live their lives
because they have an inner gradient of power that is the force that is able to move them
to conquer their Dream. The concept of Dream is quite complex. By definition, if we
define Dream as belonging to the realm of abdomen (that is the realm of an ancient
primal symbolism linked to the mechanism of the Survival), it comes out easily Dream
is related to Survival. In fact, there is no possibility of Survival for human beings
without a Dream, that is without the presence of a force gradient that is able to move
ahead their lives. This force is first elaborated internally and then presented to
Consciousness as apparent rational choice. It has been shown either in scientific animal
models or in social human conditions of sensory deprivation that life (both mental and
then physical) is not possible without an appropriate presence of environmental
stimulation. In other words, each human being has his/her Dream that is the conditioned
mechanism to life. This Dream apparently may come from the initial life experiences
and from the rapport with the paternal and the maternal figures, but its provenience is
somewhat more complex. Yoruba see Ori as destiny but they also see Ori as a
personality soul which is capable of ruling, controlling and guiding the life and
activities of human beings. Generally, a fortunate person is called ‘Olori-ire’ or “Olori
rere” (one who possess good Ori) while one who is unfortunate in life is described as
‘Olori-buruku’ (one who possesses a bad Ori that brings to death and destruction). Ori
can be considered either as Apari-inu (character) and Ori-apere (destiny). Ori-apere is
the half that consists of destiny, and it is made of three elements: a-kun-le-yan (choice),
a-kun-le-gba (freewill) and a-yan-mo-ipin (destiny). Akunleyan describes the choices at
the feet of Olodumare (the experiences on Earth), Akunlegba is the free will, Ayanmo is
the unchangeable destiny (one’s family for example). So, if we consider the abdomen
and its symbolic meanings, we have to recognize Yoruba already defined the Dream as
Akunlegba. The etymology of this word is controversial however the root Legba is
obviously related to Esu while a kun expresses the concept of being filled with. To be
filled with Legba is to be filled with the energy of a very primal Vodoun whose relation
is with the Fon culture (Elegbara in Yoruba). By extension, the abdomen is filled with
the energy of a primal communication that through Legba comes directly from Orun.
This energy is freely available to each human being at unconscious level and represents
what will be expressed as Dream. In fact, the human free will is only a delusion. What
one could interpret as free possibility to direct own life, is only the external expression
of an inner continuous work that Yoruba already defined akunlegba. It is from this
primal energy that one can direct his destiny to more or less favorable directions
depending on the relation with the other parts of Ori. Indeed, Yoruba were able to
disclose the real relation between conscious and unconscious minds stating the
prevalence of the unconscious energy and its provenience from Orun as akunlegba. So,
there is an abdominal Esu, a primalforce that control and guide the Destiny of any single
human being in form of conscious presentation of a deep unconscious elaboration.
Interestingly, the definition of free will from Yoruba perspective is what comes from
Unconscious mind under the spiritual influence of Esu. The abdominal Esu can be
defined Keys Master. He has the keys to unlock every door to the path of any Dream.
People unconsciously greet Him every time they touch the different parts of their
abdomen, guided from the occurrence of different kinestesis states that symbolically
arise from the internal endodermic or ancient mesodermic organs. Esu is a Messenger.
In fact, the neurologic arrangement of intestine and abdominal organs reminds an
abdominal brain able to communicate to the head brain and with the heart brain. In other
words, the unconscious Dream must be presented to the main emotional center and to
the brain in order to have a correct elaboration of its meaning and an adequate
possibility to be logically accepted. 
The abdominal Esu is so the main primal force that generates the Dream. His generator
role is also expressed by the evident fact that abdomen or its extro-flections contain the
reproductive organs that, out of their physiologic role, express also the profound general
symbolism linked to generation. One should not forget the primal human exigencies
related to survival and procreation (race survival). So one could well say the real primal
Dream of human beings is survival and it is only due to this primal exigency that each
human being expresses a definite Dream. 
I feel this psycho-spiritual arrangement can be reproduced over the Opon Ifa, starting
from the disposition of the various Odu Meji around its circumference. The Opon Ifa
represents the distribution of human body with its left and right part, the Head (Ori), the
feet (Ese), the hands (Otun and Osi). While Ori Opon represent the Head, Ese Opon is
related to the abdomen through the path of the legs. Ifa so gives us the possibility to
explore the human Dreams and their quality through the different Odu Meji and their
Omo Odu that localizes in those parts of the Opon. This observation gives also the
reference to understand the relation between the Dream and ancestral influences. Ese
are linked to the Earth, that is symbolically linked to one individual ancestral heritage.
So, our Dreams come from Esu under the influence of previous ancestral experiences
that modulates the abdominal unconscious potential force in order to direct her to heart
and/or brain and be modeled under a conscious behavioral form. So, the statement “we
are here because we are on the shoulders of our Ancestry” might be transformed in “our
Dreams are here because we are on the shoulders of our Ancestry”. 
Furthermore, the constitution of the two legs of each Odu Ifa shows us the behavior of
the different 4 parts of one’s Ori: the Head, the Heart, the Abdomen and the Feet. For
example, EjiOgbe in ire, in this sense, expresses an ancestral Dream that is widely
elaborated by Legba and adequately presented to the Heart as emotional center and to
the brain for the ultimate logic elaboration. It expresses the prevalence of the Dream
that may be ultimately expressed. In ibi, the excessive production of Dream reflects in a
paranoid logic elaboration with instability and psychosis. Instead, considering Oyeku
Meji in ire all the Dream that is on the way to be expressed comes from ancestral
influence that is in phase of elaboration, while in ibi no Dreams is expressed, in extreme
cases what remains is only Death. Or, considering Ose Meji in ire, the prevalent
influence of abdominal Dream, is presented to logic mind without the filtering of
emotion. In this case there is a balanced correspondence between conscious and
unconscious exigencies that will bring to success and abundance. In ibi, the lack of
ancestral wisdom leaves Esu free to elaborate a Dream that is logically accepted but the
lack of adequate emotional filtering may give birth to unethical behavior. 
In case of Omo Odu, Ifa gives us another important information that is the relative
significance of the side of expression of the abdominal dream. Right and left are
significant as they define the self or etero orientation of the Dream. So the Dream may
be directed to oneself or to other people. For example Ogbe Oyeku in ire will express in
terms of Dream a self directed activity coming from ancestral Dream elaborated by Esu
and presented to the Heart and to the Mind. This self directed Dream is waiting for its
realization in order to involve other people. In ibi, will represent a paranoid self directed
behavior that is not affecting other people. 
Summing up, Ifa can inform us on the quality of human Dream defining its
provenience, its internal elaboration and its self, etero or mixed orientation.