Iya mi

When the negative image I proceeded to the subject text for more plain that it is unable to change years of lack of reliable information.  Write about Iya mi should be a commitment of all worship the priest to the Orisha, is our demystify obligation and praise the deities of the Yoruba pantheon.
The Orisha is why worship is love, faith and the ideal is to adopt an attitude of respect and affection, if not so does not make sense for that reason I will write again about this Orisha wonderful.
Talk about Iya mi is carried forward by the wording of odus OSA meji, Ose Oyeku, Irete meji, Ogbe Sa and Irete Owonrin and Irete Ogbe, although Iya mi be done is present in all odus.
Eshu, Orunmila and Iya mi respond in two hundred fifty-six odus, but in some it is exalted the need to compromise with Iya mi to create an approximation of the individual with information and ritualistic considering that the energy already comes with it from birth.
I see constantly supposed talking connoisseurs evil Orisha and certain odus of these is OSA famous meji among uneducated as negative odu, that’s why we start talking about the positive aspect contained in this odu and worship the Iya mi Osoronga.
In odu OSA meji, Iya mi Odu when it reaches the earth acts without limits disrespecting the Orishas about to wear the Egungun linen, that odu Iya mi finds it difficult to dance with the Egungun and Obàtálá clothing enters into an incision in the tissue with a network that allows her to get to see .
Clearly these confusions later something had to be done and Iya mi should be so calm after consulting Orunmila, Obàtálá are advised to share your food with Iya mi. The water igbin (omi ero) offered to Iya odu immediately adopts as its main food, igbin with this act Obàtálá calms Iya Odu.

 
The job of a Babalawo is to interpret the verses of Ifá, considering the mentioned above are talking about a harmonious interaction between a male character and a female, the water igbin is known as the water calms, therefore this odu speaks of a period of peace and prosperity.
You odu Irete Owonrin, Obàtálá tries to deceive Iya mi se refusing to pay a tribute to the great ancestral mother, Iya mi skillfully realize the frame and anticipates the created scam.
Interpreting this passage from Odu Irete Owonrin realize that Iya mi just want what’s rightfully hers making it clear that she does not if prefixes to Orishas or humans.

 
In a popular language if we compare the Orun to a company so using a didactic easily assimilated the process would be composed as follows:
– Olodumare would be the equivalent to the CEO, who would have immediately two full trust officers.
– Orunmila would be tantamount to an administrative director who identifies and guides the question.
– Iya mi would be the equivalent of an executive director with the task to follow up the guidelines
provided by Orunmila, therefore the target for us chosen before Ajala before coming to earth is witnessed by Orunmila and informed the Iya mi.

 
-Iya mi does not interfere in the choice of our destiny, it follows the guidelines Orunmila releasing their assistants (ajoguns), to perform the work.
The ajoguns , iku (death), arun (disease), ejo (problems), etc., are released by Iya mi in almost all situations corresponding to a choice made by ourselves, is not Iya mi that is bad or evil it exerts function as well as other Orishas.
People started in Orisha can not be buried in drawers the ideal is that their bodies are returned to land, therefore the iku ajogun (death) is not bad, it has a certain function by Iya mi but in time usually chosen for us.
In odu Ogbe Yonu, Orunmila guides Orishas to offer efun and osun, plus several sheets to Iya mi Osoronga, Iya mi undertakes not to attack the children of the Orishas.

 
In odu Ogbe Sa, Iya mi agrees with Orunmila in doing good when it comes to land, she tells Orunmila, that your children will have prosperity and happiness.
In odu Irete meji Orunmila travels to the city of Ota and discovered the secret of Iya mi, it offers the favorite dish of them and they become friends.
In odu Irete Ogbe, Iya Odu becomes the wife of Orunmila that recognizes the power of Iya when she invokes the Aragamágo bird as being far superior to yours.
In odu Ose Oyeku Orunmila guides Ogun, Obaluayê, Oduduwa and Obàtálá to make offering to Iya mi recognizing them as children.

 
The mother figure of Iya mi is confirmed in several verses of Ifá, a mother’s duty to look after the children, has no duty to please them, not everything that a mother does is comprised of descendants.
Iya mi is a zealous and powerful mother who dwells within each of us, in our guts it can manifest in a positive or negative way. Iya mi can create an uneasiness to prevent the person leave home and not fall victim to something that is not part of his destiny, the intestinal problem will surely be seen in a negative way, but it will be necessary to keep the person away from danger .

 
The Catholic Church throughout history fought the female figure for fear of the ability that only women have, which is to house a new life within them, women are far superior to men in many ways, this is the real reason of the historic battle the female figure. Iya mi was one of the victims of this historical process.
To worship Iya mi is necessary to love and respect the female figure, respect mothers, sisters, daughters, respect nature and the power of creation, Iya mi is life itself, is who brought us, is who housed us in the past, is that shelters us in this, it’s for sure who will house us in the future when we pass this to another.

 
Some people in your odu of birth need to delve into the cult of Iya mi more than others, this is due to the history of each odu and the destination chosen by the person in any way worship the Iya mi can be practiced by anyone, please our female ancestors is much easier than it sounds. To please Iya mi have to be in harmony with nature and with our fellow man, the essence of the cult of Iya mi is the maternal feminine force that creates and sustains life, maintain life is how to breastfeed the newborn, is to conserve the essence and stimulate the development of what we do best.
Iya mi is the force of life is the ability to create is the ability to love is the maintenance of life, is the milk that feeds the newborn is the sound development is the evolution is the ability to renew as a way to perpetuate life.

 
In a large, healthy tree can observe hundreds of branches and trunk extension, we can see thousands of leaves and fruits as an extension of branches, the fruit inside them have hundreds seeds that generated other trees.
It is this cycle of life that is Iya mi the tree is just an example, when we are faced with a pregnant woman that same cycle can be observed, so it is the story, nothing happens without these ladies.
Me cause dismay the lack of knowledge about Iya mi, I believe that over time many of these myths should disappear.
What is certain is that the time for lack of information is ending.