IFA World Conference - English

LA INICIACION O CONSAGRACION LLEGA TI PERO MUCHOS NO LLEGAN EN CONCIENCIA A LA CONSAGRACION

Iniciarte, consagrarte es solo abrir el portal.

Iniciación y palabra divina (Ita) llaman y viven en la comprensión.

Esa es la señal efectiva

Es lo que debe ocupar o llenar o transitar por ese portal.

Es más o tan importante una y la otra. Consagracion y comprensión del deseo de Orisa e IFA para la individualidad.

El objetivo final es la transfornacion primero hacia dentro de uno.

Es la experiencia.

No hace falta un ita lleno de mensajes, saturado de información. Bastan palabras y frases claves que hagan saltar la actitud y te sorprendan el camino presentado.

Si eso no se produce está enturbiado.

Ase

SOLO CUANDO SUBIMOS A LA CONCIENCIA ES QUE SE ADIVINA

Adivinar es el medio del entendimiento. Para entender la claridad, la luz es la guia
Desde la oscuridad solo el espacio lo acepta, la ventana que da entrada debe estar abierta y no turbia.
Cualquier turbulencia debe ser despejada del yo adivinador, el vehículo.
Si estás turbulento debes huir de ella penetrando en la concentración, olvidando el yo y entregando lo que espera el otro de nuestra conciencia, nuestra parte más limpia.
La mente no es para adivinar. La memoria debe decirle a la conciencia
La conciencia alejada del parecer personal.
Limpiar el camino para acceder al mensaje de olodumare es quitar la cosas que no son del otro y que pueden enturbiarnos
Adivinar es subir a la conciencia y desde allí es es donde entregamos lo mejor, sin prejuicios, sin intenciones
Cuando están esos interruptores no adivinas, pones tu parecer.

Subir a la conciencia es la calidad del espíritu que habla, Orunmila

Good morning love

NEGLECT IS HIDDEN BEHIND SATISFACTION..

If money flows we forget to consult the economy. If we feel good and have money, we forget to check our health.

When we are comfortable and in the climate of tranquility, it seems necessary for us to go for divination.

Comfort and satisfaction give us confidence. But, in trust lies the danger.

Prevention seems unnecessary. It is an attitude that conflicts with comfort and convenience.

And if we remember, we will always go to Ifa for economy, never for health before being sick.

Remember when you feel better, consult yourself. When you are healthy, make health ebo. When you have money, do financial ebo. The only one who sees forward in the avenue or cause of our destiny is ifa.

The ibi is always a bear and the malevolent forces will be on the hunt, competing with the wind and luck to see where it grabs them.

Aboru, aboye, abosise

Buen dia amor

EL.DESCUIDO SE ESCONDE DETRAS DE LA SATISFACCION..

Si fluye el dinero nos olvidamos de consultar economia. Si nos sentimos bien y con dinero, olvidamos consultar la salud.

Cuando estamos cómodos y en el clima de la tranquilidad, parece nos ser necesario ir por adivinacion.

La comodidad y la satisfacción nos produce confianza. Pero, en la confianza esta el peligro.

La prevención parece innecesaria. Es una actitud que entra en conficto con el confortt y la comodidad.

Y si nos acordamos , siempre vamos a acudir a ifa para economía, nunca para salud antes de estar enfermo.

Recuerden cuando mejor se sientan consúltese. Cuando estén sanos hagan ebo de salud. Cuando tengan dinero hagan ebo finaciero. El único que ve hacia delante en la avenida o cause de nuestro destino, es ifa.

Siempre el ibi un osobo y las fuerzas malévolas, estarán a la caza, compitiendo con el ire y la suerte a ver por donde los agarra.

Aboru, aboye, abosise

IFA WORLD CONFERENCES AND THE IFA RELIGION COUNCIL & ORISA AND IWAREFA OJU ORUN SENDS YOU CONGRATULATIONS AND MANY BLESSINGS FOR A NEW YEAR 2024

A MIXTURE OF THE CONSTRUCTIVE AND THE UNPLEASANT.

Every year is a mixture of good experiences, unpleasant events, pleasant and not so pleasant feelings, losses and gains.

But the important thing is the lesson learned, the new purposes that take advantage of that lesson so, in the end, the balance will always be positive. .

There is no evolution and change without opposite things being present in our lives. Therefore, in the presence of good we must guard against the opposite. And in the presence of the bitter, we must be aware that the good comes behind.

In everything, as Ifa says, patience is the father of all good fortunes. Only perseverance wins. Perseverance and patience are the keys to success.

Let's continue climbing the stairs of life. Blessings. You can only go down one step but it is to gain momentum and go up stronger.

BLESSED NEW.YEAR

IFA WORLD CONFERENCES Y EL CONSEJO DE RELIGION IFA & ORISA E IWAREFA OJU ORUN LES ENVIA FELICITACUONES Y MUCHAS BENDICIONES PARA UN NUEVO PROSPERO AÑO 2024

UNA MEZCLA DE LO CONSTRUCTIVO Y LO DESAGRADBLE.

Cada año es una mezcla de buenas experiencias, de hechos desagradbles , de sentimientos agradables y no tan agradables, de perdida y ganacias.

Pero lo importante es la lección aprendida, los nuevos propósitos que aprovechan esa leccion por lo que,al final, el balance siempre va a ser positivo. .

No hay evolución y cambios sin que en nuestra vida este presentes cosas opuestas. Por eso, en presencia de lo bueno debemos cuidarnos de lo contrario. Y en presencia de.lo amargo, debemos estar concientess que detras viene lo bueno.

En todo coas como dice ifa, la paciencia es el padre de todas las buenas venturas. Solo ganan la perseverancia. Perseverancia y paciencia aon las claves del exito.

Sigamos subiendo la escaleras de la vida. Bendiciones. Solo puedes bajar un escalón pero es para agarrar impulso y subir mas fuerte

BENDECIDO NUEVO.AÑO

FOUR LEGS OF THE TABLE

Egbe, Ori, Eggun Orisa Alagbatori do not exist separately. I'm convinced that good fortune does not fall sideways, if there is a balance in the table. The glass of water will not spill if the four legs have, the same height level.

The interrelation of this celestial and vital system is essential for make things work. Around that table there are supervisory forces

that can impact depending on whether there is imbalance or not.

An imbalance can push the negative side of that or it can promote the intervention of ancestral mothers and those who lands they call Elenini, or others the stumbles of destiny. The question is the
following. Egbe is the behavior, let's say the steering wheel of the car, Ori is the avenue and its records; The eggun transmit our ancestral heritage to us
that keeps you connected to the past direction and the future direction. The Orisa
alagbatori is the light of your avenue. To quote it in an illustrative way: The same blood runs through all four legs.

Our heavenly community or brotherhood is somehow related to our Orisa alagbatori. See a son of Obatala is related to
the other sons of Obatala in the same heavenly community. where from
Does this come out? Simply each divinity has a behavior with which you as a living being identify you. Obatala stands out, among others
positive things for honesty. A synchronous Egbe must distinguish the

honesty and be passionate about fulfilling honesty, although

This is a principle common to every society, whether in heaven or on earth.

The Ori of the person who empathizes with Obatala has the code of honesty, but this will work if really that Ori selected for rebirth it has no defects that lacerate the integrity of the spiritual genetic record of the person. In the ancestral line (egungun)

there are spiritual genetic lines and
biological that favor or

THE BREAKDOWN OF BALANCES

So these interactions are essential in practical life.

What do we want to achieve with this? These four pillars must be taken

take into account when a person is "ayewo" in an ifá consultation.

The breakdown of balances leads people to live the paths

adverse fate. A violation of behavior can lead you to

misaligning with your Egbe and pulling the negatives, can make your Ori fail and

move away from your Orisa and come into contradiction with what they expect and

what your ancestors want from you.

Irosun meji (blood), says that the person must live the potential of his

ancestry of him; Irete file speaks of the perfect state that gave prominence to

Ori on the Orisas, Ogunda meji reflects the loyalty of the Ori with the person,

after he leaves earthly life, Ejiogbe, prefixes the top place of a

Ori right or wrong; Osa irosun in Creole tradition means the

empathy and affinity relationship with the Orisa alagbatori.

It is an important interrelation. An attack of sorcery or mothers

Ancestral powers could act if there is a minimum imbalance. someone me

He said on one occasion that he did not understand that having ifá and Orisa and Egungun

could affect witchcraft.

The spiritual body is like the body of the Human being. If the defenses

They are low, the virus enters. If you have an imbalance, (we return to

example of Obatalá's son), if you are acting dishonestly for

defect of your ori, you move away from the behavior agreed upon with your brotherhood

and you move away from your ruling Orisa: your defenses are low.

At some point I thought that if the fraternity or Êgbé are Orisas,

So I, who am his peer, would also potentially be Orisa? Well yes.

If your behavior is a perfect balance with the four legs of the

table, what we assume theoretically happens: you reach the parameters

so as not to reincarnate again and play your spiritual celestial role.

I think the important thing is not to discover all the mysteries on earth.

from the sky, (that is dangerous) but if you understand how the balance there

above is decisive in leading to positively transforming the lives of

people and ours too.
The ifa academy teaches, above all, in the additional and in other senses in the Afro-Cuban that one should always recite the poem and its ebo along the way and sometimes this does not have to be asked, since the spirituality of the awo is supposed to be influenced by ifa and his iponrin.

On the other hand, schemes are not always successful and it is sometimes necessary to work simultaneously with the four legs of the table that supports our destiny.

Here I republish this article that I once threw into the ether.

REFRESHING THE THEME OF.ORI

IMPORTANT CONSIDERATIONS ABOUT ORI

I'm going to deal with two topics that were assigned to me.

We'll start with Ori. It is very relevant because it has to do with our destiny.

It has to do with the life plan that we developed on our knees in front of Olodumare. Planned destiny determines our good fortune on earth, but also the opportunities and risks we will experience in our lifestyle.

Ori's main problem is its selection. We can come with a good Ori or we can come with a bad Ori depending on the reward we pay to Ajala Mopin.

We can choose or have a good destiny, but without our Ori it comes with defects, it may be that that Ori on earth fights against our good destiny and although we come to be kings or lucky ones it may not be fulfilled. That Ori will have to be repaired on earth.

That Ori, as the sacred odu Ogbe iyonu says, can come into conflict with the good things of destiny.

We have the experience of people who come with difficult destinations represented in their high risk balance of the regent odu. We have seen that these people have great behavior in life, they are very intelligent and they manage to succeed where others have failed.

GOOD ORI CAN TURN A DIFFICULT DESTINATION INTO GOOD

There can be good destinies and bad Ori, or bad destinies and good Ori or good destinies and good Ori or bad destinies and defective Ori, the latter would be very problematic. We have the experience of young people who have been born into families of great fortune, but those children have been disastrous and that wealth has been wasted.

Statistics show many heirs of large companies, who have destroyed them. Therefore, the process of esentaiye, isefa, itefa or itan of olorisas is very relevant to understanding the puzzle of destinies and the Ori potential of each one.

AN ORI CAN BE VERY GOOD FOR ONE THING AND NOT EFFICIENT FOR ANOTHER.

The odu of people who put together the puzzle of their destinies allows them to emphasize the strengths and opportunities present in their personality. For example, a personality can be very intelligent and in real life be a shy person. He is someone very creative, but very limited in convincing and making great ideas successful. The example of the great scientific and technological talents of developing countries that are not well valued in their environments is repeated. But they too, sometimes, are not able to look for new directions. Attitudes that need to be repaired through Ori bibo to increase your proactivity.

In my years of experience in ifa, I have seen many heads that are good for the economy and difficult for marriage, good heads for teaching and bad heads for leading.

A verse from an esa fa de irete ofun says: Ohun ti t'aye se tí ò lowo lowo oun no Kehinde se tò ĺá to si lu. E má fòró ayanmo wera, nitori ohun tá a yàn sòtòòtò... means that a twin orisa came to earth poor and instead the other rich, no destination is similar to the other.

ORI AND THE ECONOMY

As we are related to the divinity Aje Guguniso, it is important to highlight the economic and financial aspects of the destination. The ability of an Ori to multiply and make good use of fresh money is the attitude of a good ori aligned with aje: he is thrifty, he does not waste money. Aje is orisa funfun and if ori does not manifest himself with purity in money matters he will not have the benefit of Obatala, or below. But there are those who fail their Ori and consider that economic good fortune is perpetual and confuses the stages of prosperity with perpetuity, they waste and I have seen many how they land in poverty or lack... It was good for one thing and bad for predicting the future.

CAN TWO EQUAL PEOPLE HAVE THE SAME IRE AT THE SAME TIME?

Several Ifa odu on the celestial process of Ori selection agreed that a person should be born with several ire at the same time, but not equal to that of another unborn person. Therefore it is heavenly law to distribute the different energy among those who were to be born. That's why some come very rich and others with a normal lifestyle.; some with good iwa (character and some not); some with a longer life than others; some with more intelligence than others.

I want to point out that on the topic of wealth there is a conclusion resulting from the analysis that indicates that a person can become rich today because he purged poverty in his previous lives, learned and jumped to fortune. He is part of your akunleyan.

MEMORY ERASE?

There is one more topic that I would like to specify. They say that Ori removes the memory of her life plan when she comes from heaven to Earth passing through the Má se Gbagbe tree. Instead, in our analysis we came to understand that most of the information of the life plan (Ayanmo) passes to the subconscious. That explains why a person can first orient himself by what he is talented at, forming his personality, etc., etc.

VERY CONTRARY TO LOGIC, ENGAGING THINGS CAN BE ASKED IN HEAVEN.

Destinies can be influenced by mistakes from the previous life or because simply when discussing your life plan with the creator (God always says yes to everything), you can ask to shorten your life on earth, even when Ifa explains that we must all come to live longevity as part of all blessings. But it's not like that.

An itan of the odu Ogbe whein says that a woman went for divination with Orunmila as part of the preparations for her marriage. Ifa recommended him in this consultation not to get married and to go to his wife's house and after a year, when they had a baby, proceed to the marriage. This recommendation was explained because the person requested in heaven to die on the way to her marriage.

NOTHING IS PERFECT IN CREATION DUE TO THE LAW OF OPPOSITES.

There is no perfect head, nor absolute good character because according to Ifa the opposite determines the essence of the opposite. We know good taste because we compare it with bad taste. We feel the cold because we have the sensory experience of heat.

DESTINY CAN BE MODIFIED, BUT WHIMES DO NOT MODIFY DESTINY.

.

A poem by an odu that a wise godson taught me says that there was a person who, no matter how much ebo he did, could not achieve wealth.

And when he went to consult with Ifa they told him that this was not given to him because he was not in the destination that he had requested in heaven and he was advised to make ebo and include rainwater. So he did and wealth arrived.

So, in effect, he was not given what he did not ask for in heaven. But by applying the procedure recommended by Ifa, the destination was modified.

For example, if a person asks God, being abiku (dying at birth) ifa changes that tragic design.

If a person experiences misery, ifa can change it.

Aboru, aboye, abosise

Nelson Freires
Ifabiyi

THAT IS WHAT CALLS IFA AND ORISA GOOD CHARACTER

THIS IS WHAT WILL MAKE US TRULY HAPPY

If a person is sincere, it will be very difficult for him to be thought badly. Most people have a behavior

antisocial because he feels that by lying he can easily get out of his problems. A sincere person who cannot

lie, she simply cannot be evil and not commit any crime unless she wants to be miserable. In Ifá the

Lies are the root of all sins.

Ifá says that it is very difficult to find a sincere person. He also says that, generally, people

They like to hear what is good for them or what makes them happy, even if it is far from the truth. At the moment that a

person decides to speak the truth, that is when that person is hated and persecuted. That is one of the biggest reasons

why people prefer to lie to others who hate the bitter truth. In the final analysis, the truth would prevail.

Those who cherish the truth will triumph and sincere people will be justified.

We should travel from ocean to ocean

Before we can see the small species of Peacock

Blue

We should go from river to river

Before we can see the Brown Peacock species

with swelling in your neck

If we traveled from ocean to ocean

And if we went from river to river

Before finding the real Bàbáláwo

We should reach the Ilé-Ifè Akèlúbébé (snail)

These are the statements of the oracle of Igbín

When they went to the town of Ìléyò to practice Ifá

He lamented, a silent lament

He made his song a direct lament

He said: humans are scared

Human beings are difficult

Before we can find the real Bàbáláwo

We must travel far

From the previous Odù, the Bàbáláwo (Ìgbín means snail, named for his slowness in speaking and walking) was

persecuted in the towns of Òkun, Òsà, and Ìléyo for telling the truth during several consultations. Clients do not

They appreciated this and made life difficult for him. He was forced to leave the towns. He went to Ilé-Ifè and his sincerity was

welcomed and respected.

Seeing that he was accepted he burst into tears of happiness and proclaimed that:

Sincere humans are scared

Sincere humans are few

To see a sincere Bàbáláwo

We must travel far

For those who commit to the Ifá lie

He says, that he is not good as Òlódùmarè judged the

people for what he says. A liar can deceive other people to the point of destroying their lives. The liar will be

cursed three times; for lying, for leading others on bad paths and for being an instrument of the destruction of the

life of others. Eventually, the liar, false and destroyer will find his own destruction as his gain.

In Ògúndá-Bèdé (Ògúndá Ogbè) he says:

Òdàlè nií pa Òdàlè

Èyin ti nfi súrú pe sùrù

Òlódùmarè, yòò maa wó yín lórun, Òlódùmarè

Èyin ti nfi ewé ìrokò pe ewé Oriro

Òlódùmarè, yòò maa wò yín lórun, Òlódùmarè

Translation:

Dishonesty eventually kills a liar

Betrayal eventually destroys the betrayer

The one who calls black white

Òlódùmarè (Almighty God) watches you from above

Who calls the Oriro leaf a teak leaf?

Òlódùmarè watches you from above

Ifá says that no matter how hard a liar tries, his mind never rests. He is always apprehensive

fact that at any moment his lies can be discovered. That's why he is always “prepared.”

to support one lie with another. In the end, he contradicts himself and gets caught in his lies.

His lies destroy him

The evil one demonstrates his evil

His evil harms him. There is no peace for the liar

There is no safety for the wicked

The traitor does unspeakable damage

These are the statements of the oracle to Òrúnmilà

When the liar, the wicked and the treacherous was about to be

your students

And when he purges them of these bad characters

Any statement made by anyone comes from his mind. In other words he organizes what he says into

his mind (thought) before he expresses it-anything expressed by anyone has already passed through his mind.

Consequently, it is not only in the speech of it that a person is dishonest but also in the thought of it.

Some of the consequences of dishonesty have been mentioned before (lack of peace of mind, lack of

security). Those liars also mistrust and suspect others. Because they knew others as their

colleagues in dishonesty they would not like to open their minds to others and when others do

They automatically think you are lying, liars have a hard time revealing their secrets to anyone else.

because they always assume that the secret is nothing more than a complete lie. The life of a dishonest person is

difficult and messy.

Just as they declared it the sixth here

Thus he proclaimed and you will be the seventh wherever

Just as they invited the thief to rob the farm

Warns the owner to keep an eye on his farm

They said it, there are six here

And declare it to be the seventh wherever

These are the statements of the oracle of Òrúnmilà

When the inhabitants of Ifèe Oòyèlagbò (the survivors)

They were cheating on each other.

When they were being petulant

And they didn't trust each other.

Ifá also mentions how a dishonest person dies and in what position. The painting that Ifá

sample is far from being attractive

Just as they declared it the sixth here

Thus he proclaimed and you will be the seventh wherever

Just as they invited the thief to rob the farm

Warns the owner to keep an eye on his farm

They said it, there are six here

And declare it to be the seventh wherever

These are the statements of the oracle of Òrúnmilà

When the inhabitants of Ifèe Oòyèlagbò (the survivors)

They were cheating on each other.

When they were being petulant

And they didn't trust each other.

Ifá also mentions how a dishonest person dies and in what position. The painting that Ifá

sample is far from being attractive

The liar died, but he died in the forest of fire

The evil one died, but he died in the savannah of the sun

burning

The honest man died peacefully

Reclining in a stream of water

Be honest, be sincere

Be sincere, be honest

Do good and do not be bad

The truth, the traveler on the indicated path

Evil, the traveler on the wrong path

Be honest, be sincere

Be sincere, be honest

Whoever is honest is assured of the support of the

Deities

There is nothing we do that does not have consequences. Thus, through honesty of thought, people

honest they are always absolutely reliable. They are convinced that the only way they cannot commit

There is no mistake if you always speak the truth; will be persecuted in the initial stages, however, eventually, their

truth will prevail and people will respect you, friends and enemies alike.

Honest people are not afraid of being exposed for some falsehood. No matter what happens, the truth is always the

TRUE.

A liar has an aggressive insolent face

A gossip with his shark tongue

Peacefully, an honest person is a peaceful person

I am honest and have peace of mind

It is difficult for an aggressive liar to lie to another person.

aggressive

These are the statements of the oracle of Ògún

Who will wear a hat with a wide brim for the

Ìyálódé ceremony in the open field

The Odù shows that honest people will find peace of mind when they speak the truth. It is advisable

For us, as followers of Ifá, speaking with the

true all the time. Although in certain situations it is not convenient for us to tell the truth, it is preferable that we

Let's keep quiet instead of lying.

WORK ON OPPORTUNITIES AND RISKS

The main message is that our IFA Orisa religion is based on working on the strengths and weaknesses of people's destiny.

A problem of infertility, instability or difficulty finding partners, chronic illness, economic stagnation, job instability. From consecutive attacks by powerful enemies, from consecutive accidents, from chronic negative emotional states, from loss of children or family, in short... it often has to do with problems of destiny that must be modified through IFA and Orisa.

Not with circumstantial problems that can be resolved with an amulet, a spiritual medicine, an inshe as we say in the West.

Many topics have to do with Ori faults (destiny), ancestral faults (Egungun), faults from previous experiences (egbe), iwa faults (BEHAVIOR), ancestral curses (SEPE).

Others have to do with spiritual attacks (oogun) or more circumstantial things in which magical formulas, etc., can work.

These underlying problems require medium, short and even long-term treatment.

That is why the odu Odi Oturupon highlights that the ebo (fundamental solution) is always more important than medicine....most of our problems are fundamental, they are drags from other lives to or failures of Ori (chosen destiny). .

ota gboni
Gbongbo gboke
Adifa fun ebo
A bu fun oogin
Lai lai lebo ju oogun lo
Eró Ipo
Éró ofa
Kó í pé, kó íjiná
Jebo or da felebo

In Spanish

ota gboni
Gbongbo gboke
They made divination at the sacrifice
And also to the

Good morning brothers.

A RESULT IS THE CONSEQUENCE OF A LONG CHAIN ​​OF THINGS.

Sometimes we superficially see the enjoyment of an event in our lives: a trip, a job promotion, an initiation, a property, a woman or a man who comes to you at a necessary moment.

In short, thousands of good things happen to us.

I am not going to think about negative situations here but they fall into this concept.

I'm going to give a clearer example... it turns out that suddenly you found the opportunity for a very pleasant job, your dream job.

You found that job in a place you like.

For this event to occur, it was necessary for many unexpected circumstances to happen: that you studied or knew about the topic you were going to deal with; that one day you met someone who took you to a different scenario in which you were born; that someone made you meet a person, who invited you to a sports game; that in the sports game you met a girlfriend; that the girlfriend took you again to live in a different place; that one day you are in a movie theater in that place and a person comes walking and drops his wallet without realizing it and you pick it up and hand it to him; Gratefully he gives you his business card.

Suddenly a friendship is established. One day this person throws a party. At the party you meet someone with whom you start talking and he inquires about your experience and profession and suggests you visit his company. That company is a very important transnational company and when you get there you realize that you found your dream job.

How many things had to happen.

Destiny and life are a box of surprises. Concatenated situations happen that you never imagined could lead you to very dangerous situations.

And so goes the chain of circumstances that takes you along the path of good destiny.

For this reason, every time we achieve something we must appreciate that many, sometimes unimaginable, things had to happen for that event to occur. Of course maybe I'll be ire or osobo...

That is what truly gives the high value of good things.

Good things should not be seen superficially.

Ifa says that people eat the egg but do not know the work the chicken goes through.

Look at the whole chain of things that happens when you eat an egg.

The sacred odun of Ifa Osa Lawo refers to the importance of the person making public and social relations and the poem specifies how orunmila reaches imaginable levels as a result of their relationships.

Ela ibori
Ela Iboya
Ela ibosise

Buenos días hermanos.

UN RESULTADO ES LA CONSECUENCIA DE UNA LARGA CADENA DE COSAS.

A veces vemos superficialmente el disfrute de un hecho en nuestra vidas: un viaje, un ascenso laboral, una iniciación, una propiedad, una mujer o un hombre que llega a ti en un momento necesario.

En fin miles de cosas buenas que nos pasan.

No voy a pensar aquí en situaciones negativas pero entran en este concepto.

Voy a poner un ejemplo más claro..resulta que de pronto encontraste la oportunidad de un trabajo muy agradable, tu trabajo soñado.

Ese trabajo lo encontraste en un lugar que te gusta.

Para que ese hecho se produjera fue necesario que pasará muchas circunstancias inesperadas: que estudiaras o conocieras del tema que te vas a ocupar; que un buen día conocieras a alguien que te llevó a un escenarios distinto en el que naciste; que alguien, te hizo conocer a una persona, la cual te invitó a un juego deportivo; que en el juego deportivo conociste una novia; que la novia te llevó nuevamente a vivir en otro lugar distinto; que un buen día estás en un cine en ese lugar y viene una persona caminando y se le cae billetera sin darse cuenta y tu la recoges y se la entrega; agradecido el te da su tarjeta de presentación.

De Pronto se establece una amistad. Un día está persona hace un una fiesta. En la fiesta conoces alguien con quien empiezas a conversar y el indaga en tu experiencia y profesión y te propone visitar su empresa. Esa empresa es una transnacional muy importante y cuando llegas allí te das cuenta que hallaste el trabajo soñado.

Cuántas cosas tuvieron que pasar.

El destino y la vida son una caja de sorpresa. Pasan situaciones concatenadas que nunca imaginaste que pudieran conducirte a situaciones muy desesdas

Y así transcurre la cadena de circunstancias que te van llevando por el camino del buen destino.

Por esa razón cada vez que logremos algo debemos valorar que para que ese hecho se produjera tuvieron que pasar muchas cosas a veces inimaginables. Por supuesto quizás estar ire u osobo..

Eso es lo que da verdaderamente el alto valor de las cosas buenas.

Las cosas buenas no se deben ver superficialmente.

Dice ifa que la gente se come el huevo pero no sabe los trabajos que pasa la gallina.

Miren todo la cadena de cosas que ocurre cuando te comes un huevo.

El odun sagrado de Ifa Osa lawo refiere la importancia de que la persona haga relaciones públicas y sociales y el poema específica como orunmila llega a escalones i imaginables producto de sus relaciones

Ela ibori
Ela iboya
Ela ibosise