Orishá Olokun: Guardian of the Ocean’s Depths
INTRODUCTION TO ORISHÁ OLOKUN – THE FATHER OF YEMANJÁ
Source: The Myths of Orishá Olokun – Baba Tilo de Àjàgùnnà
Orishá Olokun, a powerful and revered Orisha in the Yoruba religion and its diasporic traditions like Candomblé and Santería, embodies the mysteries and vastness of the ocean’s depths. Known for his association with wealth, transformation, and the hidden secrets of the sea, Orishá Olokun holds a significant place in these spiritual practices. This blog delves into ten key roles of Orishá Olokun, exploring his profound influence and the myths that surround him.
ROLES AND MYTHS OF ORISHÁ OLOKUN
Olokun is an orisha in the Yoruba religion and its diasporic forms such as Candomblé and Santería. Olokun is associated with the depths of the ocean, mystery, wealth, and transformation. Often depicted as an immense and powerful deity, Olokun represents the vast and awe-inspiring aspects of the underwater world. Here are ten roles of Olokun in these traditions:
- Deity of the Ocean Depths: Olokun is primarily known as the deity of the ocean depths. He embodies the vastness, mystery, and power of the deep sea. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
- Guardian of Wealth and Abundance: Olokun is revered as the guardian of wealth and abundance. He holds treasures and secrets that lie beneath the ocean’s surface, offering blessings of prosperity and material well-being. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
- God of Transformation and Rebirth: Olokun represents transformation and renewal. Just as the ocean constantly changes and renews itself, Olokun guides individuals through transformative experiences and initiations. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
- Protector of Secrets and Mysteries: Olokun is associated with hidden knowledge, secrets, and mysteries. He guards ancient wisdom and esoteric teachings, granting access to those deemed worthy. (Source: „Yoruba Art and Language: Seeking the African in African Art“ by Rowland Abiodun)
- Giver of Emotional Healing and Serenity: Olokun possesses the ability to heal emotional wounds and bring serenity to troubled hearts. He offers solace and tranquility to those seeking emotional balance and peace. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
- Symbol of Power and Authority: Olokun represents power and authority, reflecting the immense force of the ocean. His presence commands respect and obedience. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
- Patron of Divers and Explorers: Olokun is revered by divers, sailors, and those who venture into the depths of the sea. They seek his protection and guidance during their maritime expeditions. (Source: „Osun Across the Waters: A Yoruba Goddess in Africa and Americas“ by Joseph M. Murphy)
- Guardian of Ancestral Lineages: Olokun is regarded as a guardian of ancestral lineages, preserving the connection between past and present generations. He ensures the well-being of ancestral spirits associated with water. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
- Symbol of Mystery and the Unknown: Olokun embodies the enigmatic and unknown aspects of life. He invites individuals to embrace the mysteries and explore the depths of their own existence. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
- Healer and Purifier: Olokun possesses healing abilities and purifies individuals, communities, and the environment. He washes away impurities and offers rejuvenation and spiritual cleansing. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
The roles of Olokun can vary among different communities and religious traditions, reflecting the diverse ways in which this orisha is understood and revered.
DESCRIPTION OF ORISHÁ OLOKUN
General Description
Babá Olocum (Olókun) is a very ancient and powerful Orishá, a deity that belongs to the beginning of time. Highly revered, he receives various titles, including „Owner of the Oceans,“ „Father of the Sand,“ „Father of the Sea Air.“ As a resident of the great depths, he symbolizes the mystery of the sea and governs all the great riches it produces. The oceans are his kingdom and abode.
In his vicinity reside all kinds of Yemanjás, who worship him as their father and owe him obedience. In this group, we find Iyá Olókum, the elder and grumpier, majestic Yemanjá, belonging to the Funfuna Orixás group. With her, one must ask for permission to bathe in her waters. She is called the „Mistress of White Corals“ and has a great fondness for crystals and the riches that come from the sea. This Iyabá is only his companion; she is not a love partner of Babá Olokun, who in some myths mentions Odudua as his partner.
It is said that Olodumaré, the Almighty, roamed the world when there were only stones and fire. Steam accumulated in space due to the flames, and a large amount of clouds formed, which settled in the form of rain. Where the fire burned more intensely, the land became deeper, giving rise to the great oceans that surround the Earth.
At that moment, all the Yemanjás of the sea were born, from Okuté to Olokun, representing the highest representation of the Orixás, second only to Oduduwa. When the world was formed, there was more water than land, and that is why Olokun holds the second place in the Yoruba pantheon. This deity is also known by the name Aagana-Ekun Ijá Moajé, which means „the depth of the oceans, mother of the fish and the world’s shellfish.“
Olokun is related to several deities and has a great resemblance to Aganju, the Lord of Volcanoes, who is also of unpredictable nature. His volcanoes even rise from the ocean floor, causing great destruction on the planet. Afterward, they retreat, allowing the areas to regenerate. Olokun also has a close relationship with Oloxá, the deity that rules and protects the lagoons.
Orishá Olokun represents health, prosperity, and material development. He is the Orishá of the ocean and represents the sea in its most terrifying form. He is androgynous, half fish and half human, with an compulsive, mysterious, and violent character. He has the ability to transform. In nature, he is symbolized by the depths of the sea, and he is the true owner of those depths, which no one can penetrate.
He represents the secrets of the ocean floor, as no one knows what lies there except Olokun and Olófin (God). He also represents the wealth of the seabed. Olokun is one of the most dangerous, powerful, and intense Orishás. It is said that Yemanjá chained him to the bottom of the ocean at the command of Olófin when he tried to kill humanity with a flood. In the tradition, Olokun is depicted with masks.
Psychologically, Olokun represents the subconscious. The depth that no one knows precisely but still exists. No one knows what lies at the bottom of the sea, as revealed in the Odu Iroso Meji, one of the signs of Ifá, hence the prayer: Omi Tuto, Ona Tuto, Tuto Ilê, Tuto Ariku Babawa (fresh water in my life, fresh water in my house, fresh water for all the good spirits of this life).
His cult originates from the cities of Lagos, Benin, and Ilé Ifé. His name comes from the Yorùbá Olókún (Oló: owner – Okún: ocean). In the „Regla de Osha“ in Cuba, unlike in Brazil, he is one of the most important Orishás for Oloshas and Babalawós. His primary worship belongs to the Babalawós, who consecrate him with 9 Olosas and 9 Olonas and a characteristic Eshú. The Olonas and Olosas are the water nymphs that represent rivers, streams, ponds, waterfalls, fountains, pools, sea expanses, and rainwater. However, Orishá Olokun is never directly consecrated in an initiate’s Ori. His energy is too heavy for that. Instead, a suitable quality of Yemanjá is consecrated, such as Yemanjá Olokun.
Two spirits, Somú Gagá and Akaró, coexist with Olokun and represent life and death, respectively. Olokun can be consecrated by Babalawós or Iworos. He speaks through Orunmilá in the Ifá oracle through the Ikins. In Ifá, the worship of Olokun is performed together with Oduduwa due to their relationship and connection between land and sea. In this ceremony, one dances with the nine masks of Olokun.
The main difference between the Olokun of the Iworos (Santeros) and that of the Babalawó (Ifá diviner) is that the Olokun of the Babalawós does not receive water. It is believed that the Olokun of the Babalawós lives in the empty space of the rocks that exists between the Earth’s core and the water of the oceans. Therefore, he does not receive water. The Olokun of the Iworos carries water because its center is Aggana Erí, the sea foam.
Orishá Olokun is the father and mother of Yemanjá. His number is 7 and its multiples. His colors are blue, white, and black (some also use light green). His greeting is Maferefun Olokun!
In African culture, Orishá Olokun has different representations. In some places, he has male attributes (Yoruba), while in others, he has female attributes (Ifé). But in all his forms, his body is depicted as half fish and half human. One of the stories of his life and a demonstration of his great wrath is represented by the flood, in which Orishá Olokun, in a fit of rage and a demonstration of his power against Olorum, nearly destroyed all of humanity by stirring up the waters of the oceans. To contain him, it was necessary to chain him on the ocean floor, a task that only his daughter Yemanjá accomplished.
Within the shrine of Olokun reside two spirits: Akaro (representing death) and Samugagawa (representing life).
His favorite foods are fried green banana strips, roasted pork, and Akará. However, it is advisable that only initiates of Candomblé and African nations offer these sacrifices, as it requires great respect and caution to invoke the energy of Olokun.
Communication with Orishá Olokun is usually done through Yemanjá; he is not invoked directly. This Orixá is worshiped in a few traditional houses in Brazil, but unfortunately, there are no songs in Xirê dedicated to Olokun. Anyone who has experienced the invocation of Olokun and felt his energy knows that it is the heaviest energy in the pantheon of the Orishás. It is akin to pure gravity, irresistibly pulling people down, especially those connected to him or Yemanjá through their Ori.
Olokun is the ocean, Yemanjá is the sea. Orishá Olokun is the depth, Yemanjá is the surf. Orishá Olokun gives birth to life from nothingness, in a way, from the primordial soup. Yemanjá gives birth to life from the sea. Olokun represents the emergence of life itself, while Yemanjá represents evolution, the transition from fish to humans. In Brazil, the sea is considered the „great Calunga,“ the great graveyard. The proximity to life and death is so great that newly consecrated individuals are prohibited from going to the beach or entering the sea for a year. The Ori belongs to Yemanjá, and every initiation requires her blessing and approval.
Olokun is not syncretized in the Brazilian tradition.
The Cuban Perspective on Olokun
Orishá Olokun was a deity brought to Cuba by the Egbado people. It is known that she was a woman born in Africa, known in the West as „Ma Monserrate González.“ She was initiated in Xangô, and her Orixá birth name was „Obatero.“ She was brought to Matanzas (a Cuban province, literally meaning „slaughtering/killing“), and as the old Babalawós of Matanzas say, she was „Apoto,“ which means „The First to Rule.“ She introduced Olokun in Matanzas. She died in 1906.
The Egbado people worshipped Olokun as a female deity, but the gender assignment of this Orisha was controversial. Natalia Bolivar claims in her book „Los Orishás en Cuba“ that the deity is androgynous – half man and half fish, without a defined male or female gender. For the Babalawós in Cuba, Olokun is a male deity. Note: In the Odú of Ifá Iroso Tolda (Iroso Ogunda), it is stated that Olodumaré, when creating the world, left Olokun without a defined gender. For this reason, some say it is male, and others say it is female, but in reality, it is both since this Odú depicts beings without a defined male or female gender.
Olokun means „Lord of the Sea,“ and therefore, most of its followers are those who make their living from the sea, such as fishermen and sailors (similar to Yemanjá in Brazil). In the Bini Edo tradition, Olokun is a male Orixá, while in the rest of the Yoruba tradition, it is considered female. Both traditions are preserved in Cuba and sometimes merge. One thing they agree on is that no one can be initiated (possessed in trance) by this deity, and it is not an Orixá that can be initiated in any Ori head.
It is a tradition to consecrate the shrine for Olokun once Yemanjá is consecrated. If Olokun answers in the oracle, one of the eight qualities of Yemanjá is chosen in its place.
In Odu Iroso Ogbe, it is said that Yemanjá manifests in eight paths in the following order: Yembó, Olokun, Mayelewó, Ashabá, Ocuté (Ogunté), Ocotó, Ibu Aru, and Ibu Ayee. These paths are represented in the seven seas that surround the earth and the seven reincarnations of this Orisha in its journey. The eighth path is Aye, the earth itself.
The Cuban shrine of Olokun (one version) consists of a clay vessel approximately 30 or 40 cm high and a „doll“ made of lead with a female figure holding a snake in one hand and a mask in the other. There are also other lead objects. The Porrão, a large and tall clay jar used for carrying and storing water and herbal baths, which the Olorixás use, is usually blue. The Porrão of the Babalawós is also made of clay but covered with seashells and hung with nine small clay vessels wrapped in chains, representing the Olosas and Olonas (water spirits).
The shrine of Orishá Olokun is a large clay or ceramic jar, black or blue, containing its sacred offerings, all of which are alive in the seawater. Its offerings include an oar, a mermaid with a snake in one hand and a mask in the other, boats, anchors, shells, seahorses, sea stars, 21 Otás stones, 2 cowrie shells (one inside the vessel and the other outside), sun, moon, chains, a mask, all made of lead or silver (white metals) from the ocean. The Elekes (necklaces) and its traditional beads consist of 7 deep blue, 7 white glass beads, 1 red, 1 yellow, and 1 green, with other beads combining indigo blue, red beads, opals, and corals.
The offerings to Olokun include pork, green bananas, watercress, sugar, chickens, doves, geese, ducks, and lamb. Elaborate ceremonies and a Santeiro (specialist in creating religious images) must always be present. If a person has an obstacle for initiation, Olokun is also established to guarantee health and protect against severe illnesses until initiation becomes possible.
THE SPIRITS OF ORISHÁ OLOKUN
There are three of them:
- Somu Saga: Represents life.
- Akaro: Represents death.
- Efe – Represents and balances the other 9 spirits of Olokun and their powers.
Efe comes from the land of Logu and is the one who leads the head of Olokun or commands the mask that represents him in front of the Awó Welede. These masks are named as follows:
- Bagaba
- Abena
- Apama
- Iyawa
- Teteide
- Somu Saga
- Akaro
- Efe – Efe is incarnated in the manatee.
- Ayoko – This is used to bid farewell to Olokun when he dances with his jar.
THE QUALITIES & ARCHETYPES OF ORISHÁ OLOKUN
- Olokun
- Elusu – When all the Orishas cast their lots on different parts of the earth, some received large territories and others received smaller ones, each with different powers and qualities. Olokun received Aiye Eko, which was the territory known as Atlantis, and in the middle of this land, there was a mountain named Adura, where a couple named Ekini and Ibakon lived. They conceived a single daughter named Ayaroma Elusu, and when she reached marriageable age, her parents died. Olokun met her and fell in love with her, making her his wife, with whom he had many children whom he placed in Aiye Eko. They were seven Jimaguas (twins), and when people began to come to Aiye Eko, Olokun made their territory inaccessible and then submerged them in the vastness of the sea.
- Ayé Shaluga – The sea shells.
- Ikoko – One of the seven wives of Olokun (she is the malanga, the malanga leaf). Her shrine consists of a porous, female stone Otá, which is placed in a small bowl with five Caracoles Ayé (land shells) and two consecrated Ikín (palm nuts), as well as her Osun, which has nine metallic malanga leaves. She receives a figurine.
- Olossá, Olossa, Olosa – In Yoruba mythology, the deity of lagoons and the name of an African lagoon. Olossá is sensitive and eager. She is the daughter of Òrungan and Yemoja, and the mother of Ajé Salugá. She received from Olokun the power to govern the lakes that flow into the seas. She is connected with Oxum and Nanã. She is dressed in light green and her Fios-de-Conta (beaded necklace) is crystal white. She is the oldest Yemanjá in the land of Egbado, and there are no initiates in Brazil. Oloxá is also considered the sister of Olokun. Her messengers are the crocodiles. In Yorubaland, she is worshipped in the lagoons and lakes that precede the Atlantic coast. Her offerings are accepted there, and when the crocodiles devour them, it signifies that the Orisha has accepted them. In Brazil, she is worshipped alongside Yemanjá in the Lagoa of Abaeté, Salvador, Bahia, where Yemanjá is also considered the Orisha of lakes.
- Osara – The Orisha of underground lagoons.
- Olona
- Bromú – Orisha of sea currents.
- Brosia – Orisha of sea tornadoes.
- Yembó – The Orisha of tranquility in the sea. It is said that she is an Obatalá who, as a punishment from Oduduwa, lives in the sea because she was Yembó, a warrior, known as Ode Mase, the mother of the candle. Some say she is the mother of Shangó, but the truth is that she is neither the mother of Shangó nor Obatalá nor Yemayá. According to the Ewado, she wears white. In reality, Yembó is an Orisha independent of Shangó, Obatalá, or Yemayá, although she wears white and lives in the sea. Her shrine consists of four white stones, seashells, four large shells, a hand with sixteen Dilogún shells, a silver Akofá, eight consecrated Ikín, a silver Agborán laden with lerí from Akukó, lerí from eYaôro, lerí from eyelé, lerí from abó, lerí from leke leke, lerí from Egun obiní, ero, obí kolá, osun, obí motiwao, obí edun, anun, and orogbo. She eats/receives white roosters and white eyelé; if she requests it, she receives abó. Yembó does not have children directly initiated to her, and she is not an Orisha of the head (Ori). She receives all the typical adimús (offerings) of Obatalá and Yemayá. Her necklace consists of sixteen pink beads, one green bead, one cacao bead, one green bead, and sixteen pink beads. In this way, six strings are made. When offering to Yembó, she is placed on an Osun with sixteen circles: eight blue and eight white.
- Eki Olokun – Olokun also has a grandson named Eki Olokun, who is his protector, represented by a small güiro that hangs from Olokun’s jar.
CONCLUSION
Olokun’s multifaceted nature as the deity of the ocean depths, wealth, transformation, and mystery highlights his immense power and significance within Yoruba and Afro-Caribbean spiritual traditions. By understanding the diverse roles and myths associated with Orishá Olokun, we gain deeper insights into his revered status and the profound impact he has on his followers. Embracing Olokun’s teachings and symbolism invites us to explore the hidden depths within ourselves and the world around us, connecting us to the vast and awe-inspiring aspects of existence.
READ THE MYTHS: I recommend to deep-dive into the myths of this fascinating Orishá. The book is available in four languages, e-book and softcover. It contains all key myths from Africa, Cuba, Brazil.