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Odun Ilefin Araba Agbaye 2012

Posted on 20 June 2012 by Babalawo Aworeni

 

The Odun Ilefin festival for the Araba Agbaye was held Tuesday, June 19, 2012. This is the festival of Orunmila where the Araba Agbaye prayed for all Ifa devotees. During the celebration the Araba became the Amontekun  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 speaks about to looking back to see the King, the Araba has turned into the leopard.

 

This year Orishada like to thank Awoyemi Adisa Monkanrawale Araba Agbaye Oluisese , Awolodunmirindinlogun, All the Aworeni family in diaspora   and All the Araba ,Olu-awo, Babalawo,Iyanifa,Babalorisa, Iyalorisa,Ojugbona,Gbogbo Omo Awo.

Aseyi Samodun A se Amodun Semi Odundun Lawo toro lowo
Olodumare ani fi odun yi se asemo Ase oooo.

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Olokun Odun Akara: The Festival of Akara

Posted on 13 June 2012 by Babalawo Aworeni

The Odun Akara (bean cake) festival was held Tuesday, June 12th,2012 in Ile-Ife.  In this festival all the babalawo and the ojugbona paraded through the streets of Ile-Ife to many the local shrines including Origi and other Orisha shrine.s  The people of Ife made Akara (bean cake) to eat, feed the babalawos and deities.

After this ritual they babalawos performed the Ojumo ma aworire that night until the  morning of the following day.  This took place in each individual compound.  Singing, dancing and chanting iwure continued all night through the next day.  Each Orisha was called using ritual language.

 

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World Ifa Festival 2012

Posted on 02 June 2012 by Babalawo Aworeni

The Orunmila Barami Agbonmiregun, the World Ifa Festival was held Saturday June 2-3, 2012 at Oketase the World Ifa Temple, Ile-Ife. This festival celebrates the New Year for all the traditional Yoruba practitioners.

This year’s World Ifa festival was attended by many from within Nigeria as well as from all over the world. The rituals began in the early morning and continued into the following day.

This year’s odu is Ogbe Iyonu/ Ogbe Ogunda, IRE AJE.

In this year Ifa is telling devotees to be patient (suuru).  Money will come to those that make the proper sacrifice in the new year but one must be careful of some embarassment that may be associated with this good fortune.

Ifa devotees must take care of their destiny in this New Year.  One must feed their head for it is the head that will bless you in this New Year.  There may be fighting, a practitioner of Ifa should not fight.

A lot of children will be born this year.  There will be many dada children born.  These children will bring a very special blessing with them.  It is important to feed Agbonmiregun in the New Year so that the blessings of this odu will manifest.  It is also important to feed Ogun and the head.

People who do not have wives will find a wife in this year.  Ifa devotees will see the blessings of Ifa in this year.

Ifa also says that if an insult comes out one should not be quick to anger.  Use the hand to rub the stomach to keep calm and don’t be quick to be upset.  Be careful of friends, they will have the tendency to give bad advice.

Ifa devotees should not drink in excess in this year.  Be careful of the words that fall from your mouth, do not curse.  Keep a cool head in this year.  Take good care of Orunmila.

Married couples will see problems in their relationships, they should persevere. They should not give up the relationship.  Ifa tells us that we should not lie in this New Year.  To see the truth in other’s lies a sacrifice should be made.

All Ifa devotees should take good care of their children.  The children will bring great blessings.  There will be many children and many apetebi in this New Year.

Ifa say we have to make a sacrifice to the Esu and you have to be careful about the food that you are eat or drink in out side and don’t stay later in the city because some people they are plan bad thing for people .

Ifa says we should make a sacrifice that we will keep our property.

That we will live long some people we should be very careful about people  .

Ifa say we have to be patience and we  don’t let people where we are going keep our secret in our mind don’t trust anybody ok .
Ifa say fighting is come and we have to be careful about the word that is come out from our mouth.

1 Agbo to feed Agbonmiregun

1 Elede to feed Ifa

1 Obuko to feed Esu

1 Eyele to feed ori

1. Akaka ni gbenagbena igi loko

Ikadu le fi pe korokoro bi esin

Ba yan la yan ju olowo re ni ke si

A difa fun ma kogun omo alara

Alukin fun ma kogbon omo ajero

A difa fun abiwape ni se omo bibi orunmila

Won ki gbogbo won rubo abiwape

Ni kan loru ebo.

 

2.  Agba oni suuru ohun gbogbo loni

A difa fu orunmila to sawo lo ode iwo

Won ko rubo orubo ebo orunmila oru bo

Iya kan iya kan ti orunmila je lode iwo ki

Won ma pe ni iyawo.

 

3.  Kukuduku petenaki agberin igbado

Igbado agberin a difa fun onigunmoye

Omo adakolowo remon  won ki onigunmoye

Rubo onigunmoye ru ebo o seun.

 

For additional information on the sacrifice for this year write to: orishada@gmail.com

This year Orishada would like to thank Oba Okunade Sijuwade Olubuse ll Olori Alade gbogbo Oonirisa  Arole Oduduwa , Awoyemi Adisa Monkanrawale Araba Agbaye Oluisese , Awolodunmirindinlogun and All the Araba ,Olu-awo, Babalawo,Iyanifa,Babalorisa, Iyalorisa,Ojugbona,Gbogbo Omo Awo. 

Aseyi Samodun A se Amodun Semi Odundun Lawo toro lowo
Olodumare ani fi odun yi se asemo Ase oooo.

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Arisun Idana Ile Aafin 2012

Posted on 29 May 2012 by Babalawo Aworeni

The Arisun Idana Ile Aafin festival was held on Monday, May 28, 2012 in Ile-Ife. In this festival, the Araba and the elder the Awos must pick the Ewe (leaf) at the Osara Shrine and use it to wash the Ikin and Odu of Oduduwa. These are the Ikin held by the Ooni of Ife.

At night all the Awos and the Chiefs in Ile-Ife, including Lowa, Jaran, and Omirin (Emese) sleep in the palace. In the early morning they feed the Ikin and the Odu of Oduduwa. Also in the morning the Awos will go to Oketase and continue to say iwure over the Ikin and Odu Oduduwa.

Before the procession to the Osara Shrine in the afternoon the elder chiefs met at Oketase.

Following the meeting, the precession began down the streets in the center of Ile-Ife towards the Osara Shrine.

The elder Awos and chiefs continued to the Osara Shrine to pick the Ewe while the rest of the precession and the Ojugbona stopped at the Origi in the Moniki compound. The younger Awos and Ojugbona of Oketase fed the Origi. They said many prayers, recited Odu Ifa, sang and danced.

The precession through the streets ended at the Ooni’s Palace.

That evening the Awos returned to the Ooni’s Palace to feed and pray over the Ikin and Odu of Orunmila.

The singing and dancing of the elder Awos continued throughout the night

The Awo’s stayed in the Ooni’s Palace all night celebrating and chanting adura until the early morning.

Orunmila historically helped Oduduwa feed his Ikin and Odu. During this festival the Araba Agbaye as the representative of Orunmila on Earth helps the Ooni to feed the Ikin and Odu logboje of Oduduwa.

This festival refers to the Egbodo Ooni, which must be performed for the New Year to be ushered in. The Ooni must eat a spiritual yam for the sacrifice to be complete. Five days following the Egbodo Ooni and feeding of Oduduwa’s Ikin and Odu, the Orunmila Babarami Agboniregun festival will take place the Oketase World Ifa Temple .

Babalawo Owolabi  Aworeni.

 

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The Story of Orisa Obarese: The God of Rain

Posted on 07 September 2011 by Babalawo Owolabi

                                                                                                                     Orisa Ijugbe

The history behind the Orisa Obarese includes the story of a very powerful man that lived an extraordinary life.  Here in Ile – Ife all the orisa have there own special power.  Obarese is the deity in charge of rain. According to Ile-Ife tradition, Oranfe and Obarese descended from heaven at the same time.  They descended to lloya with chain like the other Orisa.  Obarese was a powerful man during his time on Earth and had many magical elements at his disposal.  Oranfe is Obarese’s  older brother.  Because of his power, Oranfe wanted Obarese to leave his domain.  Oranfe has thunder (Ara) and is first god that had the power where fire could come out from his mouth.  Obarese can cause rain to fall whenever he wants.   Ifa was consulted , and Oranfe told Obarese that he is to have a wife.  Oranfe then slapped the rib of Obarese and changed the rib into a woman.  The name of the woman is Osere.

Osere and Obasrese proceeded on their journey to leave the domain of Oranfe.  They stopped at three locations.  The first land was Igbodo and they relaxed well there and they want to stay.  Oranfe then appeared to his brother and told him that he and his wife must proceed on with their journey.  Obarese carried out his Ifa and Odu, he then perform ritual and he prayed to Olodumare. There was a tree where he and his wife were sitting and he directed his magic to the tree and the tree turned to a hill.  This hill remains in Ife to today and is still the site of great magic and ritual.

Obarese continued on his journey.  He stopped next in Gidi Ogbo.  He met people that were joyful, they were celebrating an Ifa festival.  They welcome him with pounded yam and melon soup and he want to start eating.  Oranfe appeared to Obarese again and told him that he couldn’t eat the soup and had to continue on the journey.  Obarese again took out his Opon Ifa and Odu and performed a ritual, he turned the soup into a great stone.  This stone is still in Gidi Ogbo and is worshiped today.

Oranfe said that he had to move beyond river bank.  Obares went to a place Igbo Ogbe.  Obarese was afraid to cross the river.  Oranfe said he should not fear and once he gets to the other side he will tell him what to do.  After he crossed the river to the other side, Oranfe said that from that moment on, Obarese should never again come into his domain except for Oranfe’s festival.

Obarese  never went again into his brother’s domain and he continued his life.  He performed one wonder where he prayed to Olodumare to have yam grow during the Harmattan when nothing can grow.  He reached a new home during the Harmattan and his family needed food but was unable to plant yam.  He prayed and performed a ritual for the yam to grow in three days.  The yam grew plentiful at the end of three days:

oko su lojo oko

oko ko isu awure legbe

He was also the first man to plant and grow the palm wine tree in one day and to take the palm wine out that very day.  He had access to many powers.

During the reign of one Olofin, the people of the Ife communities were dying of hunger.  The herbalists were unable to take care of them.  During that time rain did not fall.  The Olofin called a priest to come and find the solution but they could solve the problem.  The people of the town told the Olofin that Obarese had the power to call for rain.  Olofin called  Obarese to come and solve this problem and he told Olofin that he will solve but he will  need 6 pounded yam, rat fish and other material to perform the ritual.  With this he had a power pot called Ikoko Elemeji, which he used to make the sacrifice and perform the ritual.  During the ritual he was sang this song:

tojo nika losoro tojo nika losoro

iran je tan iran mu

tan tojo losoro

They called the (ojo ) rain.  From that night the rain came.  The Olofin said that he was a real powerful man and gave him his own respect.  The other dieties became jealous and said he must leave their domain.  He went to his friend Oluorogbo he give him his ikoko elemeji.  Oluorogbo told Obarese that he wouldn’t betray him. Whenever the festival for Obarese was performed the rain would fall, they had to just call him and he will bring the ase.  With that Obarese left that place.  At the end of the day the Olofin began to beg to call the Obarese back.  Obarese accepted and agreed to come back to his home.  He went to see Oluorogbo and asked for his ikoko elemeji and he gave it back.

Another wonder that was performed by Obarese was when he was in the town of Ijugbe.  Obarese one day was looking for an olo (grinding stone).  He was in the process of making a powerful medicine.  There was a tortoise that lived near his home.  He saw the tortoise and turned him into a grinding stone to complete the medicine.  This grinding stone is still in the Ijugbe shrine today.  It is still used to make very powerful medicine.

Abon is a young woman that became an old woman.  She stopped by the house of Obarese and asked Obarese if she could stay the night.  At dinner time,  Obarese wanted to eat pounded yam for dinner and he asked the older woman if she would like to eat pounded yam, she didn’t want pounded yam but wanted only egg.  She wanted 16 eggs.  Obarese’s wife became angry because of the inconvenience of fixing 16 eggs.  Obarese told his wife to be calm, and gave the old woman 16 eggs making them one at a time.  She ate the eggs and they showed her the room for her to sleep in that night.  When the morning came, Obarese went to the farm.  When he returned his wife was very upset because the old woman had not come out of the room.  Obarese knocked on the door, then began to pull the door and it was stuck.  He pulled very hard and the door opened.  The room was filled with money and ileke , akun iyun and all other assorted ileke .  The wife became scared and forced the door shut.  Obarese opened it again and the old woman walked out and become the beautiful lady.  Obarese was very angry with his wife Osere, and when very powerful men get angry some curses will fly out.  Because of this, Osere was stricken with pox on her face and couldn’t leave the house again because she was embarrassed.  From that time on, Obarese was a very wealthy man and never wanted for anything.

Orisa Obarese is the first to use ileke, akun iyun and other things to make beautiful clothing and also to wear it around his neck and he has his own special beads.

omo akun po nijugbe

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Odun Ilefin Araba Agbaye 2011

Posted on 24 June 2011 by Babalawo Owolabi

 

The Odun Ilefin festival for the Araba Agbaye was held Tuesday, June 21, 2011. This is the festival of Orunmila where the Araba Agbaye prayed for all Ifa devotees. During the celebration the Araba became the Amontekun  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 speaks about to looking back to see the King, the Araba has turned into the leopard.

 

 

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World Ifa Festival 2011

Posted on 05 June 2011 by Babalawo Owolabi

 

 

The Orunmila Barami Agbonmiregun, the World Ifa Festival was held Saturday June 4-5, 2011 at Oketase the World Ifa Temple, Ile-Ife. This festival celebrates the New Year for all the traditional Yoruba practitioners.

This year’s World Ifa festival was attended by many from within Nigeria as well as from all over the world. The rituals began in the early morning and continued into the following day.

The Ifa Divination for all Ifa practitioners worldwide is as follows:

OBARA OGUNDA; OBARA EGUNTAN – IRE GBOGBO (Ifa takes all aspects of Ire)
This is a good odu for all Ifa practitioners, Ifa has given special warnings and advice for this year. In Obara Eguntan, Ifa says that in this year all the people should use cock to feed their head. The individual should make the sacrifice so that they will be pregnant and will have good health and fortune during the pregnancy. All the women that are looking for pregnancy in this year will have it. Men should make the sacrifice for their wife in this respect. In this year the knife will not be used to deliver the baby. All babies will be delivered through natural means.
Ifa says that the boy child will be born in this year and he will bear the name Ifadeyi. We must make the sacrifice for all of our children this year so that they will not fight with their elders.
Ifa says it is taboo in this year to be greedy. A large sacrifice must be made for the house help, for those working in the home or the family that is living in the home, so that they will not create danger in the household. Ifa says we should feed the head of the home helpers and the extended family in the home.
It is not good in this year to work deceptively at someone’s back to be subversive in one’s actions. It is not good to tell lies in this year.
A large sacrifice must be made because of the Egun, so that we will have a curse on our head. An ancestor that perpetrated a terrible thing was cursed and as a result his descendants were also cursed. Because of this all Ifa practitioners must make a sacrifice to ameliorate this condition.
In this year all those who are initiated to Ifa and other Orisa will see blessings. Aje (money) must be fed because of the money that is coming in this year. The Erinlele must be feed with agbo (ram). One should not use force to collect money. Those that use force to collect money will lose their life. Be very careful about using powerful rituals for money, it will end badly in this year.  In this year we should not do things only because of money. Whether the thing is good or is false, the sole purpose in doing it should not be because of money.
In this year we must solve our grievances with one another and should not be angry. We should not fight amongst ourselves. Do not hold grudges or act passive aggressively. One should be direct and resolve differences. However, Ifa also says we should not tolerate nonsense.

Ifa says to all the Olorisa that in this year they must initiate to Ifa. In general we must be diligent in taking care of our Ifa. Take care of Ifa on every Ose Ifa and take care of our Orisa.
Ifa also says that all the babalawo, iyanifa, etc. should not be promiscuous and be careful who we have sex with. One should not take another’s wife or husband. The Oluwo should be careful about the female. What is done in private will leak out. If an Elder wants to curse, the Omo Awo should beg them to hold themselves. Beg the Elder to not be upset and not to curse.
All Ifa practitioners will see a promotion in their life this year. Ifa says that all the Omo Awo should be humble to their Oluwo. A big sacrifice should be made so that all the Awo will have good relationships. It is important that the Omo Awo make the sacrifice so that Ifa will teach them in their dreams.
Ifa says that others will not collect our blessings in this year. All the children that have left their home will come back to their parents. The blessings will come back home in this year. Our head will show us the right and prosperous path. Specifically those that are initiated to Ifa will see these blessings. If our head is good, then by this time next year we will see much prosperity. Because of the sacrifice that we are to make for our Ori this year, one should not carry heavy loads on their head in this year.
Ifa says that whatever his worshipers ask for in this year, he will do it. The Ifa devotee should sacrifice what is in their mind for Ifa this year. The Ifa devotee will live long and all disease will leave their body. All good babalawos will see good blessings in this year. All babalawo should make the sacrifice for their wife and children so that they will not see problems.
Ifa says that we should make the sacrifice to defeat all of our enemies. Ifa says that we should feed Moremi so that she will defeat all of our enemies. One should travel to the Moremi shrine in Ile-Ife to feed her. Ifa says the sacrifice should be carried to Ilamonja – Igbo Moremi. The sacrifice is 16 ogede omirin.
Ifa also gives all the Ifa practitioners the warnings to not use their mouth to curse. The Ifa devotee should not be too prideful and must show humility.
Ifa says that we should keep our homes neat and orderly. We should keep our clothes clean and well kept. One should not wear dirty clothes in this year.
16 Abe and the blood of the agbo should be used in the sacrifice for this year. The sacrifice should also be made so that those that are trying to send the babalawo out will fail in their plans. So that the hand they use to hurt the Ifa devotee will only be used to hurt themselves.

1. Ko ba lemi lo ninu sasa
Ma sa lo fun o ninu sasa
Ko ba lemi lo ninu perepere koto odo
Ma sa lo fun o ni gegele sa o sa o
A difa fun Aje {money} to gba eru ni ikole orun
Bo wale aye won ki orubo meji ebo iyi ati ebo egun
Ebo iyi nikan loru ko rubo egun.

2. Obara eguntan
Ifa mo ni egun ku seyin
Barami agbonmiregun
A difa fun ni Agbagba ife mefa ni ojo ti won ba egun su
Ti won ba egun ji won fi eji keta won gba oko awo lo
Awon babalawo so fun won ki rubo
ki won si gba lo igbo ilamonja (igbo moremi).

3. Obara eguntan
Ifa mo ni egun ku seyin
Barami agbonmiregun
A difa fun Oni wakawaka ti se bale odo
Ni ojo ti won fe le ko kuro lori oye
Won ki orubo oniwakawaka rubo
O seun o segun gbogbo ota re.

This year Orishada would like to thank Oba Okunade Sijuwade Olubuse ll Olori Alade gbogbo Oonirisa  Arole Oduduwa , Awoyemi Adisa Monkanrawale Araba Agbaye Oluisese , Awolodunmirindinlogun and All the Araba ,Olu-awo, Babalawo,Iyanifa,Babalorisa, Iyalorisa,Ojugbona,Gbogbo Omo Awo. 

Aseyi Samodun A se Amodun Semi Odundun Lawo toro lowo
Olodumare ani fi odun yi se asemo Ase oooo.

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Solving Problems through Ebo (Etutu)

Posted on 09 January 2011 by Babalawo Aworeni

Ebo is the child of Orunmila.  Orunmila created Ebo to this Earth to solve the problems of human beings.  People on earth use Ebo not only to solve problems but to alleviate suffering.  After the sacrifice (etutu) is made a Babalawo will consult Ifa to ensure that it is carried to the proper place.  Ebo will then invite Esu who will then take the etutu to heaven where it will be accepted.  In this way it is not only the prayers that are answered but problems are resolved and suffering alleviated.

It is important that Ebo is prepared correctly otherwise the problem may not be solved.  If Ebo is prepared correctly and the instructions of Ifa followed there is no problem Ebo cannot solve.

There is not a certain time period for the power of Ebo to work.  In the olden days one used to hide and watch to “see” if the Ebo had been accepted.  However, now in modern times this cannot be done.  A good babalawo will know how to check after the Ebo has been set to “see” that it has been accepted without “watching.”

Ebo is working with many things in this world.  Ebo is working closely with the Iyami and Esu.  The entity that Ebo works with depends on what is prescribed by Ifa.  For example, Ifa may ask Ebo to work with Obatala or Obaluaye.

There are many different types of Ebo.  There is Ebo for Esu, for Ogun, there is Ebo for blessings, money or love.  There is also Ebo that will cause problems for an adversary. Ebo works with an individual spirit. There are positive and negative aspects to Ebo.

Ebo has its own time and it is for a practiced babalawo to divine correctly.  Some Ebo must be carried in the morning, some in the afternoon and some at midnight.  Some Ebo cannot be seen by the eyes.  Some times the same Ebo must be made periodically.

Every Ifa priest must make Ebo.  Ebo is the most important tool for a babalawo.  Any person that worships Orisa or any Irunmole must make Ebo.

Ebo is very powerful and useful for human beings.  Every Odu Ifa speaks about Ebo.  Ebo can be made for every Odu, in this way there is no problem that cannot be solved using Ebo.

Orishada.com would like greet all Orishada readers for the Gregorian calender New Year.

Please contact us at Orishada@gmail.com if you are in need of Ifa Divination or  would like more details about Ebo.

Check www.Orishada.com soon for our next post on Oogun the child of Osanyin.

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How to Become an Ifa Priest

Posted on 09 July 2010 by Babalawo Aworeni

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

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Odun Ilefin Araba Agbaye 2010

Posted on 24 June 2010 by Babalawo Aworeni

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.

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