To become an Ifa Priest (Babalawo) one must first submit themselves to Olodumare and Ifa.  The term Babalawo means “Father of the Mysteries/Secrets of the Earth.”  Becoming a Babalawo and Priest of Ifa is a lifetime pursuit for those who take it as a calling and profession.  There are four things that will be asked of the person that wants to become a Babalawo.  First: Do you want to learn Ifa because of the meat you will gain?  If so then you will have plenty of meat.  Second:  Do you want to learn Ifa because of the money you will gain?  If this is the case, then you will have plenty of money.  Third:  Do you want to learn Ifa to have many wives?  If this is the case, then you will have plenty of wives.  Fourth:  Do you want to learn Ifa because you seek the truth?  If so you all of the good things in life, meat, money, and wives will be yours.

There are several procedures necessary to become a Babalawo.  If one does not follow these procedures under a master Ifa Priest they cannot rightfully call themselves a Babalawo.  To become a Babalawo one must go though the ritual of Ounje Oju Opele (the food of Opele).  There are many steps that must be followed and they must be followed in a particular order.  After one eats the food of Opele, a perspective priest must have the 16 Odu Ifa opened for them over five days with the Akaragba.  Akaragba is made from the calabash used to make the sacrifice to Esu.  An omo Awo must use this Akaragba when learning Ifa.  They must keep it for life. However if you are a good omo Awo and your teacher sees you as a good student, he may open the Odu for you more quickly.  After one learns to open the odumerindinlogun, the next step is Amulu, divination.  The omo Awo will practice this and once they can do this well the third step is to learn how to divine “yes” and “no” questions.  Also at this point the omo Awo will gain knowledge about specific odu Ifa that have special meaning during divination.  After this, the next step is to learn how to make Ibo.  Ibo is characterized by particular aspects of “ire” and “ayewo/ibi,” (good and bad).  Next, the Ifa master will teach the omo Awo the elements of “ire” and “ayewo/ibi” and the differences in readings for males and females.  After the omo Awo can perform these tasks well they then must learn how to ask Ifa about “ebo” and “adimu.”  The omo Awo will then learn and memorize all the extensive elements of “ebo” and that of “adimu.”

The next step is to begin learning the Odu Ifa beginning from Eji Ogbe.  Depending on the omo Awo’s memory this step may take a long time.  After the omo Awo has made significant progress in learning odu Ifa, then they will begin learning how to make sacrifice, how to feed Ifa and how to feed all the Orisha.  Then they will need to learn all the elements of Ifa and the associated Odu Ifa.  Next the omo Awo will learn how to make medicine for a myriad of different problems.  This step in the Ifa Priest’s learning is also very extensive and one may use a lifetime to gain this knowledge.  It should also be recognized that all this information is memorized and cannot be recalled using notes or a book.

It is important to understand that this process begins after a person is initiated.  One cannot call themselves a Babalawo simply because they have been initiated to Ifa.  To be initiated to Ifa means that a person has received their Odu Ifa and that they know their destiny. Being initiated is only the beginning of the learning process.  Becoming a Babalawo takes a lifetime of dedicated service to Olodumare, Ifa, the Orisa, the ancestors, your Elders and family.

It should also be noted at this point about those that call themselves “babalawo” but are actually “babalariwo.”  The Babalariwo has not had the proper training, they have to read odu Ifa from a book and in many cases haven’t had proper initiations.  This article is being published in the hope of letting the general public know what is necessary for one to call them self a Babalawo.

If you are interested in more information about being initiated to Ifa, any Orisha, becoming an Omo Awo, becoming a Babalawo or if you would just like learn more, feel free to write us at:

Orishada@gmail.com

Como Convertirse en Babalawo

Para convertirse en sacerdote de Ifa la persona debe primeramente someterse a Ifa y Olodumare. El termino Babalawo significa “Padre de los Misterios/Secretos de la Tierra”. El proceso de aprendizaje y entrenamiento de un Babalawo o Sacerdote de Ifa constituye un trabajo que puede tomar el resto de la vida para la persona que siente el llamado a sacerdocio, siendo esta una vocacion y una profesion a la vez. Una vez que la persona expresa su deseo de convertirse en Babalawo se le hacen las siguientes preguntas. Primero, quieres a prender Ifa para tener de que comer? Si eso es lo que deseas tendras siempre de que comer. Segundo, quieres aprender Ifa para ganar dinero? Si ese es el caso y es lo que quieres tendras mucho dinero. Tercero, si quieres aprender Ifa para tener muchas esposas? Si eso es lo que deseas tendras muchas esposas. Cuarto, tu quieres aprender Ifa porque buscas la verdad? Si ese es su deseo, todas las cosas buenas de la vida la obtendras, comida, esposas y dinero seran todos tuyos.

Para convertirse en Babalawo, la persona debe pasar por una serie de procedimientos o fases. Si uno no sigue esos procedimientos guiados por un maestro Sacerdote de Ifa la persona no puede llamarse a si misma Babalawo. Para iniciar el entrenamiento a Babalawo  la persona debe pasar primeramente por el ritual de Ounje Oju Opele (la comida de Opele). Estos procedimientos constituyen un requisito fundamental en el proceso de convertirse en Babalawo y deben ser seguidos en un orden particular. Despues que la persona come la comida del Opele, se le deben  de abrir los 16 Odu Ifa en un termino de cinco dias con el Akaragba (opele hecho de la calabaza utilizada en sacrificio a Esu).

Un  omo Awo (estudiante de Ifa) debe usar este Akaragba cuando este aprendiendo Ifa,  y debe conservarlo por el resto de su vida. No obstante, si  el maestro Sacerdote de Ifa considera que la persona es un buen estudiante de Ifa, el podria decidir abrirle el Opele mas rapidamente..

Despues que la persona aprende abrir el Odumerindinlogun, el siguiente paso es Amulu o  adivinacion.  En esta fase  el  omo Awo aprendera los pasos necesarios para realizar preguntas cerradas de seleccion  en las cuales  la respuesta sera si o no, asi como los odus de relevancia que tienen un significado especial a utilizar en el proceso de adivinacion.

Luego, el siguiente paso es el de aprender como utilizar Ibo o los determinantes de una  situacion especifica que aparezca en el proceso de adivinacion. Estos aspectos se clasifican en “ire” (buena fortuna) y “ayewo/ibi” ( mala fortuna). Una vez aprendido este paso el maestro Sacerdote de Ifa explicara los elementos que configuran “ire” y “ayewo/ibi”, asi como la diferencia entre una adivinacion para hombres y una realizada a mujeres. Una vez que el omo Awo pueda realizar estas fases de adivinacion muy bien, entonces pasara a aprender acerca delos distintos elementos que configuran “ebo” (sacrificio) y “adimu” (comida) en una adivinacion de Ifa.

En la siguiente fase se comienza el studio profundo de Odu Ifa, empezando por Eji Ogbe. Dependiendo de la memoria del Omo Awo este proceso puede tomar un largo tiempo. Cuando el omo Awo ha realizado un progreso significativo en el eprendizaje de odu Ifa, entonces comenzara a aprender a realizar los sacrificios, como darle de comer a Ifa y a todos los Orisa. Asi mismo, estudiara los diversos elementos de Ifa que se asocian a los distintos Odus de Ifa. En la siguiente fase el omo Awo estudiara como hacer las medicinas necesarias para solucionar una gran diversidad de problemas. Esta fase de aprendizaje es tan extensa que puede requerir  el resto de la vida del estudiante de Ifa para adquirir este conocimiento. Se debe constatar, que toda esta informacion debe ser memorizada y no debe ser consultada en libros y notas.

Es importante entender que este proceso empieza despues que una persona ha pasado por el proceso de iniciacion. Uno no puede llamarse a si mismo Babalawo simplemente porque ha sido iniciado en Ifa. Ser iniciado en Ifa significa que la persona ha recivido su Odu Ifa y que conoce su destino. La iniciacion en Ifa es solo el comienzo del proceso de aprendizaje. El convertirse en Babalawo toma una vida de dedicacion a Olodumare, Ifa , los Orisas, los Ancestros, los Mayores y la familia.

Debe dejarse constancia en este punto que aquellas personas que se llaman a si mismas Babalawos, realmente son “babalariwo”, personas que han pasado por el proceso de iniciacion sin el entrenamiento adecuado; debido a ello deben de leer odu Ifa de un libro al no pasar por el extenso proceso de memorizacion y aprendizaje de Odu Ifa. Muchas de estas personas ni siquiera han tenido una iniciacion adecuada en Ifa.

Este articulo, ha sido publicado con miras a esclarecer al publico en general acerca de los procedimientos necesarios que un Omo Awo debe pasar para poder llamarse a si mismo Babalawo.

Si usted esta interesado en mayor informacion relacionada al proceso de Iniciacion en Ifa o algun Orisa, o esta interesado en estudiar Ifa y convertirse en Omo Awo y Babalawo, o si esta interesado en conocimiento general de la religion de Ifa, usted puede contactarse con nosotros a la siguiente direccion:

Orishada@gmail.com

The Odun Elefin festival for the Araba Agbaye was held Tuesday, June 22, 2010. This is the festival of Orunmila where the Araba Agbaye will pray for all Ifa devotees. During the celebration the Araba became the Ekun Orisa, where he symbolically transformed into a leopard. The symbol of the leopard can only be represented by the Araba Agbaye.

Mo po ju wo eyin kin ri oba Araba da amotekun odese odieranko abifinlara

This proverb is for the Araba Agbaye and says to look back to see the King, the Araba has turned into the leopard.

The Araba and all the people gather proceed to the Ooni’s Palace. On the way to the Palace the Araba and all the Awo do  many spiritual rituals.

All the Ojugbona sing and chant adura at the Palace. All the Awoolodumerindinlogun consulted Ifa when at the palace. Then they went to the Araba Agbaye and recited the Odu that fell. Because of the secret nature of the true consultation, all the Awoolodumerindinlogun when asked by the Araba in public they replied Eji Ogbe, Ire Aje, etc.

Igi Ope at Oketase

Odu Ifa is an element that comes from the heavens and is used by Orunmila to assist human beings in their daily lives.  There are 256 Odu with 16 major Odu (Ojudumerindinlogun).  The remaining minor Odu are called Amulu.

When Odu was still in the heavens, Ofun Meji was their elder.  All the Odu gathered in the heavens to discuss coming to earth, however Ofun Meji wasn’t ready to leave heaven at that time.  In heaven Eji Ogbe was the youngest, however it was Eji Ogbe that came to earth first followed by Oyeku Meji, then Iwori Meji, Edi Meji, Obara Meji, Okanran Meji, Irosun Meji, Owonrin Meji, Ogunda Meji, Osa Meji, Irete Meji, Etura Meji, Eturopon Meji, Ika Meji Ose Meji, followed lastly by Ofun Meji.

Upon reaching the earth Ofun Meji began fighting the younger Odu in an attempt to regain the position that he held in the heavens.  He fought and defeated Ose Meji, Ika Meji, Etura Meji, Irete Meji, Osa Meji and Ogunda Meji.  When he fought Owonrin Meji there was no winner.  To this day no one knows the elder between Owonrin Meji and Ofun Meji.

The 16 Major Odu Ifa in Ile-Ife are as follows:

Eji Ogbe     Oyeku Meji     Iwori Meji     Edi Meji     Obara Meji    Okanran Meji

Irosun Meji     Owonrin Meji     Ogunda Meji     Osa Meji     Irete Meji

Etura Meji     Eturupon Meji     Ika Meji     Ose Meji     Ofun Meji

If you would like to have a full explanation of your personal Odu, complete with taboos please contact us at:  orishada@gmail.com

Aboru Aboye,

The Araba Agbaye has released the following statement:

I Araba Aworeni Awoyemi Adisa do not permit the unauthorized use of my name, image, or words to be used. Anything having to do with my name must be authorized by me especially when used to gain notoriety or money by the user.

It has come to the Araba Agbaye’s attention via the World Wide Web or internet that his name is being used as a means to gain money and notoriety. The Araba Agbaye has neither divined, given ebo instructions or authorized this to be done on his behalf in Venezuela. The advertisement of these services is false and is being done without his authorization.

Ake ko kumo enikokan

Ika kumo eniyan

Bi eniyan ba yo leda

ohun gangan a ma yo won se

A difa fun etutu ti se omo

Ikofa orunmila ni ojo to ba ni aya sun

Iro ti lo

Otito ti de o

Odabo

We are sorry for the passing of the beloved father Obalale Obatala. Our condolences to the Dosu family, all of the Itapa family and the people of Ife. He transitioned on December 18, 2009, the funeral rights will begin on the December 19.
Obalesu will taking over the postion as the head of the Itapa.

Ojo ajina sira o ase
Awo ki sunkun iyere leku awo
A ki gbo awo iku awo sun ni
Ki awo rere ma je ni moore agbada.

Orisa Nla Shrine, Ile-Ife

Obatala is a messenger for Olodumare. He created human beings by forming their bodies an facial features. However, it was Olodumare that gave human beings the breath of life. White people were created with red clay while black people were created using black clay. When Obatala was quickly creating human bodies, he created handicapped humans. He created them in order that humans may know the different facets of life and appreciate what they are given. Because of this the handicap are children of Obatala and worship him.

Anyone that is to take the crown of Ooni (king) must first be given the crown by Obatala. Obatala is the Orisha that wears the crown.

Obatala has many praise names, they include but are not limited to the following:

Obatakuntakun Lode Iranje, Eni To Nsoju To Nse Owo, Orisa Ni Maasin, Onileji Oje Oji, Orisa Nla Je Eeyan Pataki

Obatala is known for granting prayers for women to bear children, for making childbirth easier, for having good children and for obtaining money. Yemoo Oboboniba is the wife of Obatala.

Obatala has a strong relationship with the Aje Funfun. Yemoo, his wife, is Aje Funfun. The aje associated with Obatala are called Aje Obatala. The relationship of Obatala to the other Orisa is that he is their Elder and the ower of the Ase. Obatala often appears as an old man.

Obatala likes to dress in white. He likes to eat eku, eja, igbin, 6-toed cock. His taboos are emu (palm wine), aja (dog), day old pounded yam (can only eat fresh yam), he cannot eat on a stool, and he cannot walk on an overgrown path.

The Obatala Festival is held in Ile-Ife at the Itapa Temple in January.

Chief Posi Egbewole Obaluru Obatala is from the Iranje Orisa N’la compound in Ile-Ife, Nigeria. He was born into an Obatala family. He is a priest of a Obatala and an herbalist. He holds the title Iwarefa in the Ogboni Fraternity.

The implements of Ifa are the spiritual items used by a Babalawo. The following list includes the primary implements used by an Ifa priest, however it must be noted that there are other special items that are used that cannot be listed. The primary implements used by an Ifa priest are as follows:

Ikin Ifa-

The Ikin were given by Orunmila to humans to divine on earthly matters. Orunmila gave them to people to divine for their problems. Whatever the Ikin is true and cannot be changed. Olodumare first gave the Ikin to Orunmila to consult then Orunmila gave them to human beings in order to have the guideline in life. If you consult with Ikin, the sacrifice must be made the same day.

Opele-

Opele was the servant of Orunmila. Orunmila used money to buy him at the market. Orunmila discovered that Opele had knowledge, Opele was once a human being. He was handicap with a limp leg. Orunmia originally wanted to use Opele to clear the bush but when clients would come to visit Opele would speak their problems before Orunmila. Opele stayed in the house and divined for Orunmila’s visitors. One day when Orunmila was traveling, Opele was called to the palace to divine. While Opele was at the palace he committed a major offense. When Orunmila returned he was very angry and beat Opele on the head with the Iroke Ifa. Opele broke into eight pieces. Orunmila didn’t want to throw Opele away, but joined the pieces together and used him to consult.

There are many different types of Opele: Egbere, Agbigba, Akaragba, etc. Although Opele tells the truth Ikin is more accurate and Ikin are used for important consultations, like initiations.

Owo Eyo or Erindinlogun-

The cowries were presented to women through Osun. Orunmila gave them Osun to use to consult. The cowries are made for females and men should not use them. The Owo Eyo say the truth and are an important divination tool.

Opa Orire or Osu:

This is the staff of Orunmila. It is used as a walking stick by Orunmila. When a babalawo is walking to a spiritual place he will use his Orire. Only an Elder Awo can use the Orire. It represents the premise that an Awo can never die, that he will live long.

Opon Ifa-

The Opon Ifa is used when consulting Ifa. It is used during sacrifice. The Opon Ifa symbolizes the heaven. It represents the four earthly directions, North, South, East and West. The center of the Opon Ifa is the junction of the earthly directions in heaven. The head is carved at the North position on the Opon Ifa, representing the eyes, where the Opon Ifa sees all that is happening on earth and the sacrifice or messages will be sent to heaven.

Iroke Ifa-

The Iroke is used by Orunmila when he travels to an occasion to pray for the people. Anywhere an Awo travels he will brng is Iroke. It is also used during sacrifice to knock the Opon Ifa.

Irukere-

Orunmila uses the Irukere when traveling to an ocassion. The Irukere is also used by kings. It is also used for spiritual services. Orunmila uses Irukere to save people. Only elders, kings, chiefs or those of special importance can use Irukere. It should be used during a sacrifice, or during consultation, it sits to the left.

Apo Abira or Apo Ikofa- This is a bag that a babalawo carries on his left. All the materials of Ifa are kept in this bag.

Adura (Prayer):

Gbogbo eniti won se abewo si orishada.com won ko ni fi ohun mo ni eniyan oju ti won fi wo koni fo ase o

All of the people the visit Orishada.com will not know blindness that the eyes that you use to view this site will always see clear. Ase o

Ifa is the word that came from the mouth of Orunmila.  The entire Ifa corpus encompasses the strengths and pitfalls of human existence.  The philosophy of Ifa is vast and has been described in a myriad of different ways, however the basis of Ifa is TRUTH.  To follow and practice the tenets of Ifa, one must not only have patience, but they must speak and practice the truth in the purest sense.

In Ile-Ife if you want to practice Ifa the following is discussed with the potential devotee:

If one practices Ifa to have drink, then they will have drink.  If one practices Ifa to have meat, then they will have plenty of meat.  If one practices Ifa to have a wife/husband, then that is what they will get.  If one practices Ifa for juju or money, then that is what will come to them.  However, if one practices Ifa with a pure mind with truth on their tongue, then all these things will be theirs, drink, meat, wife, children, juju and money.

Ifa knows the future.  Ifa knows the beginning and end of all things.  There is no problem that Ifa cannot solve, with the exception of death.  Ifa tells of one’s destiny as well as an individual’s life purpose, path and personal journey.  Because each person has a specific individual destiny, Ifa will tell a different story and have different advice for each person.  Ifa will tell a person the food the should or shouldn’t consume, what colors they should wear or avoid.  Ifa will also tell a person about certain pitfalls they should avoid, such as walking at night, or marrying a man/woman with tattoos, etc.

Ifa is specific about how to care for all the Orisha as well.  Ifa tells of when and to whom to make sacrifice.  Also about the food they should eat.  Ifa is consulted for entire towns, kings, senators, priests and common people alike.

The Elements of Ifa is a three part series on the basics of Ifa.  It will include the Philosophy, the Spirit and Metaphysics, and the Physical Implements of Ifa.  Please feel free the reply to this post if you have any questions or would like further elaboration.

In Ile-Ife, beginning in late June the Egungun masquerades begin to appear.  The Egungun will appear from various compounds in Ile-Ife from the end of June through October.  Many family compound in Ile-Ife participate in the Egungun festivities and own several of the hundreds of different type of Egungun.  A family compound will own an Egungun masquerade depending on the head of the household’s individual odu Ifa, their family lineage or just personal interest and appreciation of the Egungun culture.

There are many different kinds of Egungun, hundreds, bearing many different names.  In Yorubaland the types of Egungun changes from town to town.  For instance,  Egungun is worshiped differently in Ibadan than it is in Ile-Ife.  The procession of Egungun occurs over a period of months and moves from compound to compound.  Some Egungun are only allowed out at night while others come out only in the afternoon or evening.  Each Egungun characteristics depend on family lineage or personal taboos.  In Ile-Ife, the house of Egungun is called Igbale.  There are two primary types of Egungun called Egun Oloro and the Egun Onijo.  Egun Oloro is a male and canes festival goers while Egun Onijo is female and dances with festival goers.  The last Egungun to appear is the most senior Egungun called, Alagba.  The Alagba Egungun will appear before the Olojo festival in October, this festival marks the end of the Egungun procession.

In the Oketase compound, the Egungun masqurade does not appear at the Oketase temple or the Enuwa.  This is because of three very powerful events that occur at this location.  The first event is that which happens during the Odun Elefin festival when the Araba Agbaye transforms into the leopard.  The second event is during the Olojo festival when the Ooni carries the Aare of Oduduwa (the crown) to the Oke Mogun which is located in the Enuwa.  The third event is during the Ijekuru Itapa Obatala or Igbefapade Orisa where the Ooni, the Araba Agbaye and the Obatala shrine meet in January.  For these reasons the Egungun can never appear at this location, if they do pass the Enuwa the Oga will appear and swallow them whole.

In early September, the Araba Agbaye brought out his family’s Egungun appearing at his mother’s compound in Okemarisa.  The Egungun included, Awo Arerungbaga, Obadi Meji, Oori, Oyin, etc.

According to Ifa, Orunmila is the one who took the Egungun from the Iwo Ile, the hole in the earth.  In Okanran Ogunda (Okanranileegun) Ifa explains:

Ore gan gan lo mu egun wole.  Atori gan gan.  Lo mo oro wole Igbale.  Gbagbese mi ogbagbese.  Adifa fun Baba Lamese to mu egun rowaye.

There are many odu Ifa that talk about Egungun, including Oyeku Irete, Iwori Oyeku, Oyeku Pakinose, etc.  The taboos of Egungun is that they can never cane a Babalawo and they can never show their face.  If the Egungun passes the Agbede they must leave coins.  The Egungun can wear any color and they eat akara, ole, obuko, plenty palm oil, obi, and otin.