Monday, 8 June 2015

___OSANYIN: Lord of Plants__

___OSANYIN: Lord of Plants__
The Pantheon of the Yoruba is a complex interweaving of ORISHAS, deities whose domains and qualities form an intricate pattern of interdependence. Osanyin, lord of all plant life, is an ORISHA whose domain inexorably intersects with all others. The qualities of herbs are recognized for both spiritual and physical well-being. It is believed that the force that drives the universe, known as ASE, is in part locked up plant life awaiting use by those who have the knowledge to unlock it. The rites indigenous to the faith of the Yoruba could not exist without the herbs provided by Osanyin and the ASE within them. It is by his invocation and permission that the primary rituals of consecration are realized.

Osanyin’s knowledge and dominion over herbs is retold in the sacred texts of the Ifa in the following story:

Osanyin was lame, missing one leg and arm, blind in one eye. But his older brother Orunmila wanted Osanyin to feel worth. Orunmila arranged to leave Osanyin on the farm early in the morning with the instruction to pull weeds from between the rows of crops. When Orunmila returned in the evening, he found Osanyin in the middle of the field weeping, without a single weed pulled. Orunmila asked his brother why he was weeping and why he had not completed his task.

Osanyin replied, “You have asked me to pull the weeds, but there is not one weed here.” He pointed to one plant, and said, “You would have me destroy this, but this will cure ailments of the heart.” He pointed to many other plants, identifying their spiritual qualities and medicinal use. Orunmila was taken by surprise that his brother had such deep knowledge.

Gifts to Priests:

Orunmila then asked Osanyin to teach him and the other ORISHAS how to use the herbs for spiritual and physical healing. Osanyin gifted each deity with the herbs and sacred knowledge most compatible with their individual spirits. In turn, the ORISHAS imparted this knowledge to humankind by instructing the priests of their respective cults.

In many ways, Osanyin’s use of only a single arm, leg, and eye can be equated with the mystery of his power. When we view plants, most of us see only the outer green; it takes a person deprived of other senses and abilities to see the inherent energy within. Osanyin, although lame, is powerful just the same. Through the deprivation of certain functions, he has been gifted with one more potent. Without Osanyin, the other ORISHAS would not have the power to unlock the ASE that exists within herbs.

While in the Diaspora, initiation rites are no longer performed directly on the “chosen” of Osanyin. But in Yoruba-land (Southwestern Nigeria, Benin and Togo) the priesthood of Osanyin still flourishes. His priests are distinctive, a cult not given to trance, as are the other cults. These priests speak through a direct link to their tutelary ORISHA as if their tongues were being rattled by a divine ventriloquism. Speaking in a high pitch, uttering as their ORISHA directs them.

Birds and the Occult:

Osanyin’s voice as heard through his priests is said to be birdlike. The deity has a strong association with birds, especially owls. The Yoruba associate birds with knowledge of the occult, secrets and “witch-like” powers. This is not lost on Osanyin, whose knowledge is deeply esoteric. The iron staff by which an Osanyin priest is known often is shaped like plant branches shooting out of the ground, surmounted by a lone bird with wings spread in flight.

This is consistent with the persona of the ORISHA. Osanyin is typically seen as a loner who wanders the fields. He is given to be moody, but if understood he is more a cautious, thoughtful ORISHA, not given to grand gestures. Osanyin is to himself, picking his herbs, and communing with nature. His messages and nature are enigmatic, like his voice.

As we recognize, without Osanyin the rites of the Yoruba could not take place. This is true whether the priest is in Yoruba-land or in the Diaspora. All rites must include herbs and plants of nature.

The Yoruba classify herbs by each ORISHA as well as by the elements—EWE AFEFE (leaves of wind), EWE INON (leaves of fire), EWE OMI (leaves of water) and EWE ILE or EWE IGBO (leaves of the earth and of the forest). Adherents also classify herbs as male and female, as well as herbs of day and herbs of night and by those that incite or calm.

Sacred Gathering:

Before any rite can begin, the priest must collect the herbs necessary to make the lustral water known as OMI ERO (sacred water/herb water). Collection of herbs is usually done in the forest or a field. Before any plants are taken, a prayer is made to Osanyin, explaining why the priest is in the deity’s abode, what herbs the priest would like to take and what the herbs will be used for. Offerings of money, kola nuts, and gin are usually made.

So sacred are plants to the Yoruba and their spiritual descendants that many of the herbs have their own sacred songs. In the making of OMI ERO, for instance, the priest will sing these ancient songs over the herbs as they are being used. With these sounds the priests become imbued with the ASE in their own voices, as well as serving to remind the herb of the qualities that they bring to the sacred rites.

So perhaps the next time you find yourself in a field of “weeds,” you might remember that each has a quality that can either heal or curse. Each is known to Osanyin and perhaps, after calling his name and praying to him, you might hear his birdlike voice gently instructing on their use.


Gentle, easy lift
Cool headedness
Walnut shell cut the dog’s mouth
Herbs is a child of the morning
Medicine is a child of the morning
Greeting Herbs (Greeting Osanyin)
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Monday, 23 March 2015


1. EYES SCRATCHING; Mix white Onion with Honey and drop it into your eyes.

2. STOMACH PAIN; The person that has stomach pain, mix ground bitter leaf with Pure honey use two table spoon after meal.

3. WOUND; Grind Bitter leaf with Pure Honey rub it.

4. CHILDREN TOOTH-ACHE; Mix lime juice, with honey , give him one spoon 3 times daily.

5. TUBERCULOSIS; Grind ginger atale,salt, Garlic and Bitter- Kola use them with Pure Honey use table spoon 3 times daily.

6. SLEEPLESSNESS; Drink honey every night.

7. MENSTRATION PROBLEM; Use 4 tablespoon of honey of honey 4 times daily.

8. RHEUMATISM; Grind Bitter leaves with Pure Honey use to rub it and take 2 tablespoon 3 times daily.

9. WEEK LOW OR BOIL; Grind Bean, mutter, with Pure Honey use it to rub the place.

10. ULCER; Use 3 spoons of honey early in the morning 1 hour before breakfast.

11. SEMEN BOOT (Fun ato kiki); Mix one egg with

5 Tablespoons of Honey . use it immediately.

12. ASTHMA; Mix snail water (Omi Igbin) with Honey .Usage . ADULT 3 Tablespoons 3 times .
Children 1 Tablespoon 3 Times.

13. PILE; Grind Saint Leave (Efirin) Lemon juice mix it with Pure Honey . 2 Tablespoons 3 Times daily.

14. EARACHE; Get warm Water with Small Salt and mix with Pure Honey . Usage. Put a drop inside it.
15. MOUTHACHE; Mix lime juice, Salt with Pure Honey use it to wash your month 3 times daily.

16. MEASLES; Grind Bitter leave with Pure Honey use it to Rub the body and take 2 tablespoons full 3 times daily.

17. STOMACH PAIN AFTER DELIVERY; Use 2 spoons Honey 3 times daily.

18. BED-WETTING; 2 teaspoon of Pure Honey every night.

19. COUGH; Mix Honey grinded bitter kola
(OROGBO ) use one spoon 3 times daily

20. Always use honey to drink pap (OGI ) or TEA.

21. RED EYES ; Use pure Honey 2 times a day.

22. RUNNING STOMACH; Ground Cucuribitaasess
( EWE EJIRIN) together with Honey and use 3 times daily.

23. DIABETES; Water from Bitter leaf mix together with Pure Honey and use it 3 times daily.

24. STROKE; Mix your urine with Pure Honey and take 3 spoon morning and Night.

25. HYPERTENSION; Ground Garlic with Pure Honey and take this 3 spoon Morning and Night.

26. MANPOWER; Use Unripe plantain, boil one with
Pure Honey.

27. BLOOD MEDICINE; Ground Bitter-leaf and Pure Honey and use 3 spoon 3 times daily.

28. RUNNING STOMACH; Mix salt together with Pure Honey and use 3 spoon 3 times daily.

29. SKIN SMOOTHEN; Mix Pure Honey together with coconut oil and rub it on your body.

30. FOR SHAVING; Mix Poplitionaces (ETU ) with Pure Honey and rub it after shaving.

31. SKIN DISEASE; Ground graminces (eru awonka) and Sulphur (IMU OJO) with Pure Honey and rub it on the affected parts of the body.

32. WORM; Mix salt and lime juice with Pure Honey and use 3 spoon 3 times daily.

33. IRREGULAR-MENSTRATIONS; Grand GARLIC and mix it with lime juices and Pure Honey and use it 3 times daily.

34. TYPHOID FEVER; Grand Garlic mix it with egg and Pure Honey and use 4 spoons 3 times daily.

35. FIRE BURNS; Use Pure Honey to rub the affected part.

36. CHILDRENS RASHES; Ground Gramicees (ERU AWOKA) Poplitionazees (ETU) Sulphur (Immi OJO) with Pure Honey and rub it to affected part of the

37. BLOOD; Mix Lime juice and Fresh egg and Pure Honey and use 3 spoon 3 times daily.

38. BODY HEAT ; Get liquid from Bitter leaf and mix it with Salt and Pure Honey and use 3 spoon 3 times daily.

39. STOMACH-PAIN; Use Salt and Saint –leaf (EWE EFIRIN) together with Pure Honey and use it 3 spoon 3 times daily.

40. GONORRHEA; Lemon juice mix with small mutters and Pure Honey and use 3spoon 3 times daily.

41. DIABETES; Use Pure Honey to drink Pap or Tea.

42. Starting from 40 years, use Pure Honey to drink Pap or Tea and it is for good health.

43. To reduce fatness ; Use Corn –leaf as a tea with Pure Honey .

44. FOR OLD AGE; Use Pure Honey to drink.

45. FOR FAMILY HEALTH ; Use Pure Honey with Oda Herbal Tea. It will give you strength and energy.

46. HYPERTENSION; Use Pure Honey together with Oda Herbal Tea.

47. WEIGHT REDUCTION ; Take Pure Honey mix together with boil Corn –leaf and drink.

48. HEADACHE; Lime juice with Pure Honey and take 3 times daily.
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Four Shells, Five Answers - Obi Divination with Coconut or Cowries Shells



"Ago Obi, ago Obi, ago Obi"
The prayers begin for Obi, the binary system of divination from the Yoruba religion to obtain "Yes" and "No" answers to questions in various levels of intensity and meaning. This system, crucial to all in the African religious concepts under the major heading of Ifa and their various levels of dilution under the categories of Lukumi and Santeria, are a methodology of the ways Nigerian kola nuts (Obi Abata), fresh coconut meat (darle el coco) and four cowrie shells speak to us and are considered the 'mouthpieces' of the Orichas.

The Orichas, as they are collectively known as, are African based Gods and Goddesses of Nature who rule various places and elements of the World and are considered 'guardian angels' of each and everyone who inhabit the Earth
 Adherents believe that each and every one of us is considered having that particular Deities' "Ache" or "spirit" and it is within the patakis, or stories of the Orichas' interactions with each other and the World that the lesson is given or the message is delivered.
The spirit of Obi, once a mortal on earth, ascended to being an Oricha once good deeds had been done, fell from Grace because of Ego. Upon descending to Earth, Obi's spirit embodied the coconut palm tree. Although Obi cannot speak with the use of his tongue, he communicates through the white ("clean") side or brown ("dark") of coconut meat. 

If cowrie shells are used, it is the side that has been filed open to indicate "Yes" ("clean") and the closed ridged side that indicates a "No" ("dark") side of the answer pattern that fell during questioning.
After ritual libations and prayers, some utilize Obi divination with coconut to answer questions during a divination reading in the presence of the client. Obi divination is not to be taken lightly and is regarded as a tool to help Mankind seek clarity in decision making, regardless of whether you are fully initiated into the religion or not. 

 There are 5 levels of intensity to Obi; two affirmative or positive in different severities, two negative or "no" answers, and a "maybe" answer that needs a second question to extract a less ambiguous answer.
The five different shell patterns that will fall during a questioning session are as follows:

"Alafia" - "Yes with blessings!" - This is the most affirmative answer but because it can be over eager in its delivery, it must have a second toss to confirm and secure the answer. The second fall of the cowries must be another "Alafia" or an "Ejife" or "Etagua" answer to be taken as a "Yes" answer.
"Ejife" - "Yes" (but without emphasis) - This affirmative answer is interpreted as a "Yes, and your World is balanced", meaning that what you have proposed or achieved (or about to) brings balance to the give/take, yes/no, or contradictory struggles of the World to keep in harmony.
"Etagua" (or "Etawa") - "Maybe" - This answer comes up when the question needs clarification (posing it in a way to be able to obtain a "Yes" or "No" answer to begin with) or Oricha is pondering the whole situation and needs a second question that has been 'tweaked' to be able to answer.
 When Etagua appears, the second answer of the second toss of shells is the true answer. If another "Etagua" (Etagua-Meji) falls after the first one, the meaning is "do not ask what you already know".
"Okana" - meaning darkness is surrounding the client and a positive outcome is not available, perhaps without additional spiritual work. One open shell and three closed ones indicate to focus on the small beam of light in the darkness.
"Oyeku" - The most serious "No" answer as it tells of the client being out of touch with their spirituality and walking in darkness. 
This is a dire warning; it presages unforeseen problems, accidents, fires and even portends death. Additional questions need to be asked in the clients' behalf to determine why Oyekun has come. 

Water must be sprinkled on Oyekun and if it appears more than once, the shells must be placed in water to 'cool' down the answer.

While not always an immediate answer, Obi gives insight on things to come. It is no mystery that clients who return for a follow up reading later will exclaim, "The shells were right! I just didn't see it (the situation) evolving before me!" and other affirmations that indicate that revelations of Truth that Obi gives come true. For over 70 million plus devotees of this African indigenous religion, those who believe know Obi does not lie.

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1.EAR PROBLEM: Put small salt and honey in hot water when it cools put 2 drops into the ear before going to bed.

2.HAIR BREAKAGE: Mix honey with olive oil place it on fire to warm it, then treat your hair with it then wash after 10-15 minutes by using warm water.

3.TYPHOID: Mix Aloe-Vera juice with garlic juice then put lime juice and honey 3-spoons in the morning and evening.

4.RHEUMATISM: Grind galic,lime
juices,honey,palm kernel oil, mix them together properly, be using it to massage the affected part of the body after you must have used hot water to press the part then take two spoon before going to

5.FOR GOOD ERECTION : Slice three big onions add small water then cock for 10-15 minutes when the onion is soft, extract the juice, mix with honey
of the same quantity, then cook again for 5-10 minutes. Then store it in a bottle when it cools 2-3 spoons in the morning and evening after meal.

6.COUGH: Grind dried bitter kola and mix with honey, lime juice, palm oil, 2-3 spoon morning, afternoon and evening.

7.BOOSTING OF SEMEN: Mix five spoon of honey with one raw local egg, one spoon of grinned
ogbono – Irvingia gabonensis(GOOGLE), if you like put milk take it once do this just three times in a month is enough [that is a booster for you].

8.ASTHMA: Mix snail water with honey. One spoon in the morning and evening.

9.IRREGULAR MENSTRUATION: A week to your period be putting Aloe-Vera juice and honey in hot water for drinking one small cup in the morningand afternoon.

10.BURNS: Apply honey to the affected part immediately to avoid wounds.

11.WOUND: Wash the surface of the wound very well then be applying mixture of honey and aloe-Vera juice.

12.ULCER: Take three spoons of honey everymorning, an hour before breakfast.

13.BEDWETTING: Squeeze bitter leaf and scent leaf with water, with the addition of salt, then remove the water and and mix honey with it a cup not more than a tin of milk in the morning and in the evening before going to bed.

14.ABDOMINAL PAIN AFTER DELIVERY: Add 3 spoon of honey to hot water and use it to press the stomach of the woman and take 2- spoons of honey 3 times daily.

15.HYPERTENSION: Use snail water, honey, lime juice to cook garlic, Ginger pepper ,for 10-15 minutes, then remove the liquid. Use 2 spoons after break-fast.

16.SLEEPLESSNESS: Mix five spoons of honey with one cold pure water then take once and go to bed.

17.CATARRH: Mix lime juice with honey 3 spoons in the morning, afternoon and evening.

18. MEASLES: Extract bitter leaf juice, mix with honey, palm oil and alcohol use it to rub all the body and take two spoons in the morning and night.

19. TOMMY TUCKING: Take a glass of warm water with honey and aloe-Vera or garlic.

20.WITHLOW: Honey, palm oil, lime juice with grinned bean[5-10] mix them together properly be applying it on the affected part by the help of cotton wool.
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Cobra - Ọka
Ox , Bull - Malu
Spit - Snake
Snake -Ṣebe
Dog - Aja 
Grass cutter-Ọya A scaly animal/Pangolin -Akika
Crocodile -Ọoni
Alligator -Ahọnrihọn
Pig -Ẹlẹdẹ
Vulture -Igun, Gunnugun,
 Wood-Carrier -Arigiṣẹgi
Hawks - Asa
Palm Bird -Ologiri
A species of Bird -Olofẹrẹ -
Sparrow -Ologoṣẹ
Peacock -Ọkin
Squirrel -Ọkẹrẹ
Rabbit -Ehoro
crickets -Okinrin
Pouch Rat -Okete
Wild Goat -Edu
A species of Deer -Ekulu
Shark -Akurakuda
Rat/Mouse -Eku/Ekute
Earthworm -Ekolo
Sing Bird -Ẹyẹ-Orin
Partridge -Aparo
Horse -Ẹṣin
Donkey -Kẹtẹkẹtẹ
Camel -Rakunmi
Ass -Ibakasiẹ
Bat -Adan
Pelican -Ẹyẹ-Ofu
Water-bird -Osin
Dove -Adaba
Viper -Paramọlẹ
Sea-Gulls -Pẹju-pẹju
Yellow-haired Monkey -Sọmidọlọti/Oloyo
Sea-Bird -Yanja-yanja
Mosquito -Ẹfọn/Yanmu-yanmu
A species of Beetle -Yanrinbo
Raven -Ẹyẹ-Iwo
Freshwater Snail-Iṣawuru
Steer -Ẹgbọọrọ-Akọ Malu
Trout -Ẹja
Buffalo -Ẹfọn
Monkey-Ọbọ .
Ape -Ẹdun
Lizard-Alangba, -
Boa-Constrictor Ere
Boar Ẹlẹdẹ-Igbo,
Gorilla, Baboon -Inaki, Inoki, Iro
Chimpanzee - Elegbede
Phython-Constrictor -Ojola
Electric Fish -Ojigi
Scorpion -Ojogan/Akeekee
Toad -Kọnkọ
Antelope -Egbin
Tick/Flee -Eegbọn
Hippopotamus -Erinmi
Rhinoceros -Ẹranko bi Imado.
Reynard (Fox) -Kọlọkọlọ
Hyena/Wolf -Ikoko
Giraffe -Agbanrere
Cow Abo-Malu
Crab -Akan
Wild Pigeon-Oriri
Porcupine -Oorẹ, Eerẹ, Ojigbọn
Black-Ants -Tanpẹpẹ
Centipede -Tanisanko
Millipede -Ọkun
Frog -Ọpọlọ
Nocturnal Animal-Ajao
Hound-Aja-Ọdẹ -
Woodcock -Agbe
A species of Woodcock-Aluko
White-feathered Bird -Lekeleke
Chamelon Ọga, Alagẹmọ
Crane-Bird -Akọ -
Parrot -Odidẹrẹ
Ostrich -Ogongo
White-Ant Ikan, Ikamudu
Pig/Swine Ẹlẹdẹ
Eagle-Idi .
Guinea Fowl-Awo
Guinea Fowl-Ẹtu
Guinea Pig-Ẹmọ-Ile
A species of Bird-Afẹrẹgbojo/Afe-imojo
Cockroach -Ayan
Crab -Akan
Gnats  -Kokoro - Ojuọti
Wall-Gecko - Ọmọnle
Mouse - Eliri
Colt Young Horse - Agodongbo
Woodpecker - Akoko
Zebra-Kẹtẹkẹtẹ-Abila -
Owl - Owiwi
Lice - Ina-Ori
Bed-bug -Idun
Hind Abo-Agbọnrin
Swallow - Alapandẹdẹ
Kine - Abo-Malu
Stallion - Akọ-Ẹṣin
Gadfly-Iru, Eṣinṣin- N la
Duck - Pẹpẹyẹ  
Jackal - Akata/Ajako
pelican -- atiele
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OSO... also called money rituals or blood money. Some people don't know the differences between oshole and awure.. oso is what they use human being for the preparation of the wealth... and some of the results of oso it's. . E.g.. to see money inside big pot by chanting the name of the person you used. The money will dissappear inside the pot within some hours. And also can be used by sending ghost or spirit of such person to goto the bank or anywhere to bring u huge money.. or carried calabash on top of such person head and be picking money And it has big repercussions like. E.g.. not live long. Suddenly death. .earing ghost voices anywhere you go. And some people's got mad immediately they did it. Because it's not compatible with his star......
 beware of wicked people they will told you that it's basiri ( good fortune ) or oshole ( wealth booster ) what u have to notice from their talk. It's to know how it will work for you. Once u detect how it will works. So try and run for your life....

 OSHOLE or AWURE NLA or  AKO AWURE or OSHOLE TUTU ( wealth booster) this is the best thing to do it has no repercussions and powerful than AWURE.. any OSHOLE it's require ANIMALS AND SOME LEAFS OR BARKS no human blood shed.. it's good for those who is looking for progress especially the person that has the particular job that is doing. Oshole can not drop money in front of you oo.. it's not a magic or miracle it will just boost you work and your progress.

 AWURE ALSO CALLED APEDE. ... Awure it's good it's also work for progress of anything human being is doing.. it's has no blood shed of HUMAN BEING or ANIMALS. It's only has some leafs , barks .. and anything that has no blood.. though some required Ants.insect..e.t.c no repercussions

 N:B... my advice for people's that is reading this blog. Is to be careful of all those uselss people that need you to run business. Everybody need money. Why can't he do it for himself.. so be careful thanks.....
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Ewe Ela, Atelewo inaki, oko ataare kan, ewe aAjeobale, epo obo ao jopo ao fi sin gbere yii orun owo mejeji ka . please do this first before doing all my medicine to make it work for u

igbin apinu kan,oga gbigbe kan,eku asin kan,ewe egele,yerepe,ewe kileofimise,ewe ajeobale,opolo gbigbe kan,odidi atare kan,aojo papo aolo kuna,aote ni osa meji,aope OHUN RE--igbin kiise eran taye nje,oga kiise eran apata,bi abamu opolo lodo ti koba jo konko,amansole ni,eyin eleye e gbe mi ju sile,e je kinri aiye temi se,agbe sole ni tewe egele,akopada niti yerepe,aje kan ki gboju koje eku asin,aje kan ki gboju koje oga,aje kan ki gboju kobale igi ajeobale,ki emale ba lemi mo,modi igi ajeobale emi--omo-- tidi ewe kileofimise loni-adua.aomafi epo pupa la lalale.

Ao waa KuluSo meje, koriko ti esin jeku meje, igori aseseyo mariwo ope, ikodie kan, ebose akuko adie ati irun abiya adie naa, ao wa lo be ogede abo, ao fi ataare aja kan le lori, ao re ogede yen pelu ataare yen ao mun wale, ao jo po, ao maa fi epo pupa laa ni araro fun ojo meje ki ato so oro si enia kankan


----epo obo,aogun pepe,aoda sinu ape,aidan pupo aose lelori,odidi atare kan,aojo po aomafi omi aye lo lararo pelu ofore---oni dandan ni taidan3x bokunrin ori owo bobinrin ori owo bomode ori owo bagba ori owo,dandan niki emi----omo---ri owo nlanla loni,ki okunrin ati obinrin ma gbe owo nlanla wa fun emi----omo----.ti oba wuwa alete ejiogbe si die ti afe lo,tabi ki ape ofore nikan si ki asi lo,odaju gan

 1. Ori Inaki kan 2. Ori Ekun kan 3. Odindi Eiye Okin kan 4. Ori Ere Nla kan ati Ase re 5. Opolopo Ewe Orijin 6. Odindi Ataare 16 Ao jo gbogbo re po... Ao da opolopo ewe Orijin yen le lori ao wa jo dadaa.. Ao lo kunna. Ao pa Adiye Akuko kan Eje re ni ao fi pa ara Igba ti ao da Ejo oogun yii si.. Eni ti o ni ogun yi ko gbudo je ninu Adiye yen... Ao ma fi Oti Schinap lo Ogun yi ni dede ago 1:00am oru ni ojo meta meta... Ao gbudo ba Obinrin lo po larin Ojo Meta lehin igbati aba lo ogun yen tan.... Obinrin ti o se unkan osu ko gbudo fi owo kan ose yen oo
Egbo orogbo, eru, ako okuta, omidun ogi, ao fi iyo tele inu oru, ao ko okuta ako si, ao ko egbo orogbo le, ao da omi ogi lelori

Orogbo, obi gbanja, etu ibon, ako okuta, esuru funfun, ege ti a nfi ngun iyan je, ogede agbagba dudu, agbado, iyere ao fi sugar die si ao gun po ao maa fi foko tutu mu.

Awure owo/OSHOLE OWO
Ori aja gbigbe kan. #100 tuntun ao ki si eti otun. Ao wafi #20. Ao wafi #200 we igbo ao kisi enu ori aja na. Ao wafi ewe sawerepepe su osuka ao gbe ori aja na si. Ao wagbe gbogbo re sinu agbada ao fi  odidi atare kan. Ao jo papo ao mafi oti schinap lo laro laro

Ewe ogbo meta, ao gun po mo ose dudu,ao le mo ara amu omi, ao ma po mole lararo

.Awure owo gbigba
Afara oyin, ipe ire, odidi atare kan, ao jo po, ao ro sinu igo, ao ma bu sinu ipara diedie.

Eyonu aye.
Eepo obo, imi ojo, iyere, ao lopo, ao da sinu adin eyan, ao ma fi para.

Apa mowo owo.
Atare aja, korofo tadie pa ku, ao lo ti yoo kuna, ao fi sin orun owo mejeeji yika.

                                Ariran ounje.
                   Irula didi kan, ataare odidi kan, ao jo po, ao fi sin orun owo mejeeji yika

 Afaro./ AWORO
owo ati ese elede mererin,ewe ahoyoyo ao ko tele isasun,ao ko owo ati ese elede ye si lori,ao wa ko ara eran elede ye ti koni egungun rara si lori,ao de pa,ao lori mole ninu shop tabi ile ise nla.odaju 

eku asin 11,atare odidi 11,ori oka 6,oga gbigbe 11,ao wa gun ninu odo ti yoo kunna,ao gbodo fi owo ko o,ao wa gun ni agunmu,ao ma fimu eko gbigbona sibi kookan.

 Eku Emo kan, Ewe Patanmo, Emo Agbo, Emo Ajao, Odindi Ataare kan ao jo ogun yii papo, Obinrin naa yio maa fi foko tutu mun ni ojo keji ti o baa pari nkan osu re...... Ko gbodo ri Okunrin fun ojo marun .

.Ao toju Bara nla kan, ao wo gbogbo omo inu re danu, ao be epo ara re pelu ao waa ge si wewe sinu Ogidi emun tabi omi Oronbo ao daa Kaun bilala si.. Lehin ojo keta ni ao mamu ni Gas kekere kookan lararo. 

Ewe Bomubomu gbigbe 16 . Eyo Atare 16 . Ewe Owo Gbigbe 16 ao lo papo, ti o ba je wipe Awon ewe yen je tutu, ao sa si ategun a gbudo sa si orun o, ao lo kunna daadaa, ao fi sin gbere lati isale ese waa de arin ori. Odaju.

Ifun akuko adie, ako alangba 1, ewe sawerepepe, odidi atare kan, aa wa ko gbogbo re sinu akeregbe kekere, a awa da iyo le lori, a wa fi aso funfun di lenu, a wa so ko si enu ona abawole.

Awure ose itaja.
Igo oyin gidi kan, lofinda bintu merin, ori osin, ori ere, ose dudu, awa gunpo, ao ko si inu awo tanganran olomori, ao wa we laso funfun, ao wa ma fiwe lararo.

Ipe ire mesan, odidi ejo kan, odidi awo lili kan, padi atare kan, a jopo aa lo kuna, a ma fi foko mu lararo.

Awo Ewure dudu, Ewe Amunimuye, Irun Abe, ekana owo mewewa ati ese mewewa, irun Ipenpeju die, irun Ori die ao jo pelu Odindi ataare kan, ao maa fun enia je.

Ise anu.
Obi ifin kan, a age si 201, obi pupa kan, a age si 201, eyo atare 201, ao fi omi omu po papo, ao ro sinu ado ijamo kekere, ao fi awo ijimere ran, aa wa ma fisapo.

Awure owo.
Oga aye, tagiri, igbe ewure to bimo re, igbe aguntan to bimu ri . ose dudu 300, ao gun po, ao
ma fiwe lararo:
(gbolohun re) “boro boro lewure su mi re, boro boro laguntan su mi re, ojojumo ni tagiri nka owo tie, aba ti alagemo bada ni orisa oke ngba, mo daba ki won ma mu nla nla wa fun mi loni.

Awure owo.
Egbo iroko, egbo ipon, karagba idi esu, ose dudu, ao gun gbogbo re po, ao ma fi we lararo.,
gbolohun: “ipon loni kan pinre temi fun mi loni, iroko loni afaro.

Ao waa Odindi bara kan ao gesi 16 ao ko tele ape ao wa gbe ori Olongbo tonirun le lori ao fi odindi ataare kan si legbe ao jo ao popo ma ose dudu ao mafi we owo wa mejeji pelu Gbolohun yii Iba akoda iba aseda iba eyin aye ewa tumi nide edi kidi bara ki gbogbo ide owo mi kotu danu ki owo mi bere si ya fun owo nla nla ki magba ise kekere owo nla nla, ao maa se adua to ba wuwa si eyan pupo lelo ose
Ori ikun kan, ori agbigbo(dododo) kan, padi ataare kan, ao jopo ao ro sinu ado ide. Lilo re> Ao bu die si owo ao pe ofo re so ao da senu ao fi hot sin Ofo re> Agbigbo oma kuu eru o (3ce), ikun(remi) loni ki efi owo owoyin kun owo towa nile(mido), ikun loni ki efikun owo mi

 Ewe Egele, ireke, ogede wewe ti ko gbo, eru, epo pupa die ao fi omi orombo si ao waa se ao maa fi we omu naa ao si maa mun ni ibe

Ao wa Eyin ororo kan ao soro kelekele si eyin naa, iru unkan ti afe lofun, ao wa loja ewe bomu bomu eyo mefa ao fi we eyin yi ti koni han sita raaraa ao fi unkan di daadaa ao wa dana edu sile ao wa gbekana bi igba ta nsun eran suya ti o baji na ao bo eyin naa ao je tabafe ki iseyi lagbara daada ao se lemete larin osukan, opolopo kan ni a maa ri loju aye ati orun pelu

----eyin adie ororo 3,aofi tele ape,aoko epo obo lelori,odidi atare kan,ewe anu,ewe orijin,ewe ajeobale,ewe owo,ewe oyo,aojo gbogbo re po,aolo iyo mo,ogbe iyonu ni ifare--OHUN RE---haa!3x,olukibinu olu 3x,osinkibinu osin 3x,obajalaye ki binu oba ajalorun 3x,oba ajalorun ki binu oba ajawole 3x obajawole ki binu oba aja dobiridobiri 3x oba aja dobiridobiri ki binu oba atiledilele 3x otoku ilu ki binu ko iyosile komaje 3x oso ki binu kiwon ko iyo sile kanmaje 3x enikan ki fi oyin senu kotu ito 3x beni enikan ki fi iyo senu ko pose 3x mulobe ni oruko ti ifa npe iyo,yowon ninu gerege ki omode mayonu simi,ki agbalagba ma yonu simi------emi-omo----lati oni lo.eyiti abafe dasinu oyin laote ni ogbe iyonu ooo,aomala lararo

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This type of ASE could be Either God given (born with) or Acquired. The acquired one could further be divided into the following.

1.     Physically Prepared (Herbs & Formulas)
2. Passed on (Psychically, through touch, swallowing of Objects, a gaze, or other methods)

3. Developed through austerities, observances of fasts and penance.

4. Regular practice of a particular process ASE could be in * the form of the spoken word, * the nature of an object (eg. the poison of a snake is its ASE and its nature to sting), * aura that an entity posses or anything peculiar to a certain character. Herein I focus solely on the spoken word & how it is developed the African way, through the Yoruba mystical system or practice. Based on my definition of ASE I will state the major charms that represent ASE, its process of preparation, how they work and their degree of potency. We have the:

1. Mayehun

2. Afose

3. Gbetugbetu

4. Olugbohun

 1. Mayehun Means "Refuse me not" -- It is used when you want a person to grant your request. It could be used in wooing a lady, request for money from a neighbor, a tight fisted friend or a wealthy man. Note it must be in a polite manner. There is a simple incantation that goes with some Mayehun formulas.

. 2. Afose Afose means "Speak and come to pass" or "Speak and happen." This is a quite advanced form of ASE. It is usually prepared with black soap and put inside an animal horn; it could be a Ram's, Cow's, Antelope etc. There are various formulas and some are quite powerful. However note that it is not a general rule that all Afose be mixed in Black soap and kept in horns. Whatever is spoken might happen immediately or later in future depending on the potency of the charm or the nature of issue the ASE is addressing. Our forefathers possessed some Afoses that they used to control nature elements like rain, fire etc. I personally had one that I used to stop a car from starting; I have personally seen one that was used to dry up a very big tree in three days. The tree was cursed with that Afose. With the Afose you could place a curse (Epe) on any object. A chameleon is usually one of the ingredients that plays a prominent role in its preparation, at times the head of a black cobra is used too.

3. Gbetugbetu  is inform of black powder inside gourd or ado ide . This is more of a hypnotizing charm. The person under the spell doesn't really know what he is doing. It is used in compelling people to do the most impossible things. Things they would naturally not do or refuse to do. It is somewhat difficult to prepare but there are some simple formulas too, however they also vary in degree of potency. The powerful ones that I know has in it as part of its ingredients is the sand of a grave person. To illustrate its power I would narrate an incident that happened which was manipulated by the use of Gbetugbetu.
Our forefathers used it when they were attacked by a gang of thieves; they just commanded them to fight (each other) or hand over their weapons.

 4. Olugbohun The "sound picker." It is believed to be a powerful spirit that picks whatever is said and makes it happen, if not immediately very soon. (Even if u mistakenly curse your children out of frustration.) Now this is not a genie that will drop things physically in front of you, like food, wine and a flying carpet. However it will create a situation that will cause your request to be met. It is not kept in the house but far away in the bush and its consulted only once in a while. It is very powerful, and can be used in the arts and practice of black magic, if the owner is a bad person.

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