The spirit of Ifa can also be called Ase and among other things is carried by those who deliver the message of Ifa.

The idea of Ase comes in many forms . There are many types of Ase, the three major types of Ase include: The Ase that the Ikin Ifa is empowered with, the Ase that Babalawos carry and the Ase a person takes for heaven.

When one is initiated to Ifa their Ikin should be empowered with the Ase of Ifa . In some initiations where a person’s Ifa is not empowered with the Ase of Ifa , Ifa may not answer their prayers or help them in times of need. This happens because of improper initiation technique, such as 3 day initiations or fake incantations.
The other type of Ase is the type that will come with the person from the heaven. When a person comes from heaven with this type of Ase, whatever they say will happen. If they curse, the curse will affected the person intended, and if they pray their prayers will be immediately answered. They are considered very powerful. This type of person carrying the Ase from heaven is called, Eleyin Oke and God gave the Eleyin Oke power. However they are not dangerous but are well respected.

To recognize the Ase that a Babalawo possesses a client will hear the truth about their life and circumstances. When the Babalawo divines, if he does not speak the truth, then he doesn’t carry rhe true Ase of Ifa. If a Babalawo carries the true Ase of Ifa, it is not good for him to curse. It is not good for a babalawo to be bad tempered or to lose control. A babalawo that is foul tempered, lacks patiences, or curses often should avoided. These type of babalawos are on a destructive path for themselves and those around them.

There are 2 type of babalawo. A normal babalawo that carries the Ase of Ifa and the other is called a Babalariwo. Those that are Babalariwo are frauds and don’t actually carry the spirit or Ase of Ifa. They fake readings to gain money and false prestige. A true babalawo must help those that seek their assistance. A Babalariwo exacts some outrageous price for their services. For instance, telling a woman that she must have sex with him for the her spiritual work is completed. Ifa does not accept this, it is not proper and is an indication of fraud.

A good babalawo must know the Esunsun. The Esunsun is a moral code by which all babalawo must follow. An example of the Esunsun is: don’t sleep with your father’s wife, don’t lie, don’t steal, don’t hurt people with juju, honor your elders, don’t disobey your parents, etc. The Esunsun is what allows a babalawo to live a long life. When an elder that has lived a long life is asked how they have lived so long, he invariably replies, “Esunsun mimon!” (It is the Esunsun that allows me to live a long life!)

There are different ways for one to gain Ase. One way that a babalawo gains Ase is by taking a title. During the title initiation, all the babalawos will gather to pray, say incantations, and empower the title taker’s Ikin Ifa.

A person can also lose their Ase in several ways. One way is by being rude or showing poor character in front of the wrong person, such as an elder. They can also lose their Ase by leaking secrets, telling lies, or committing heinous acts on others. If one is given power or Ase through an initiation title or other means and is rude to those that first gave them the power or title (initiation), the Ase can be removed.

“Odo to ba gbagbe orisun o ma gbe ni.”

– The spring that forgets it’s origin, will run dry.

If a person forgets or is rude to the person that gave them the power in the fist place, the power given can still can still collect that power back. By dishonoring God, orisha, parents, oluwo, ancestors, females or elders, etc a person will lose Ase. Also if someone does not respect their own destiny they can lose power or Ase.

Omode bu iroko o poju weyin o ro pe orujo loluwere pa ni

-The child that insults the Iroko tree, doesn’t know the moment when the Iroko tree will punish him. Any babalawo that disrespects their elders will one day regret it, even if th punishment is not immediate.

Check back to Orishada.com for the Elements of Ifa part III: The Implements of Ifa where we will detail all the implements used in working with Ifa.

We also use this time to thank OLODUMARE for the new Olojo festival of November 20, 2009. We greet the AROLE ODUDUWA OBA OKUNADE SIJUWADE OLUBUSE IKEJI ORISA OLORI ALADE GBO GBO!

We use this time to greet our father ARABA AGBAYE OLUISESE AWOYEMI AWORENI ADISA MAKONRANWALE and all Awo of Ile-Ife.

We also greet all the Ile-Ife indigene, all the Yoruba at home and abroad in the diaspora, for the new Olojo festival that will start on november 20, 2009. The Ooni will carry the crown of Oduduwa to ode agbalasa and pray for all the world.

A SE YI SA MODUN

A SA MODUN SE MI O

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.

Orishada.com has recently travelled to the diaspora and has learned many things about how Orisha worship is practiced so far away from the source of the Yoruba people, in Ile-Ife, Nigeria.  We should first point out that it is much appreciated the stuggle of those in the Afrikan diaspora to keep and maintain the worshipping practices of their ancestors and the sacrifice it takes to have maintained over what has spanned many centuries.  However, today is a new day and with modern conveniences such at internet, phones, airplanes, etc it is very possible to see, understand and gather information directly from the source of Orisha worship.

The major inconsistencies in the names, adura, and initiation practices, to begin with are grossly different than what is practiced in Ile-Ife.  We recognize that not all diaspora Orisha worship is aimed at emulating what is practiced Ile-Ife but for those that are using the name of Ile-Ife, to attract clientèle it is unfortunate how many of the practices in these Iles are so very inconsistent with those in the Source.

Specifically we would like to clear up some major inconsistencies.  Some major points about initiations include:  One is never beaten, made to be exposed naked before members of the opposite sex, there is no intercourse required to receive “ase,” there is a huge difference between receiving an Orisha and being initiated to one and a full Ifa initiation is 7 days long.  When a person is initiated they should receive their own divined Odu Ifa, Oriki, personal taboos, and general information about their odu Ifa, how to care for their Ifa and instructions for worship in the future.  One should not be initiated and left in the dark or forced to pay extra money for what should have been included in the original 7 day initiation. After one is initiated they are not considered Babalawo or Iyanifa.  These are titles bestowed on very learned priests after years of study.  One does not become a pastor simply by being baptized, it takes many years of dedication and focus.

Also, Orisha worship is part of a culture, the Yoruba culture and to properly worship one must practice the culture.  There is no separating the two.  There are cultural norms and protocols for men as well as women.  Iles claiming to practice Ifa and Orisha worship as taught from Orunmila  must also attempt to practice the culture.  Orishada witnessed women inappropriately dressed at temple sites and men shaking hands with their elders.  This among other things is not tolerated in Yoruba culture where respect is of paramount importance.

Unfortunately, we found that some Babalawos do not praise Orunmila but praise money.  They are more concerned about collecting clients without educating them and using the name of Orunmila to gain prestige.

If you have any further questions about initiations or Ifa and Orisha worship in Ile-Ife please respond to this post.

The next post will focus on Iwa Pele and the nature of human character.

The Odun Elefin festival for the Araba Agbaye was held Tuesday, June 23, 2009. 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 looks like the animal with spots, he is the leopard.

The Araba emerged from the chamber of Ilebora at Oketase and went to the Origi.

At the Origi the Araba performed many rituals and chanted adura for all the people gathered.

Next, the Araba and all the people gather proceeded to the Ooni’s Palace. On the way to the Palace the Araba and all the Awo did many spiritual rituals.

All the Ojugbona sang and chanted 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. This is from the Agbongbon to the last of the Awoolodumerindinlogun.

The Odun Akara (bean cake) festival was held Tuesday, June 16th 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 Ojumamaworire that night until the  morning of the following day.  This took place in each individual compound.  Singing, dancing and chanting adura continued all night through the next day.  Each Orisha was called using ritual language.

The Orunmila Barami Agbonmiregun, the World Ifa Festival was held Saturday June 6, 2009 at Oketase the World Ifa Temple, Ile-Ife. This festival celebrates the New Year for all the traditional Yoruba practitioners.

In the odu Oyeku Irete the festival is referenced:

Opokun Babalawo onigeti lo se Ifa fun won nigeti, oreku Babalawo ileri lo se Ifa fun won nileri, ati opoku ati oreku Babalawo onitase lo se Ifa fun onitase.
This passage tells of Orunmila’s decision to reside at Oketase where all the world will come to worship him. As a result the Ikin of Orunmila to this day continues to be held at Oketase where once a year at the Ifa New Year all the babalawos around the world gather to say adura and feed the Ikin of Orunmila. Each town in Yorubaland and from around the world send their singers, dancers, high chiefs and Ifa priests to represent their
town at the festival.

The festival began in the early morning on Saturday. All the babalawos gathered and traveled around Ile-Ife to all the Orisa shrines.

When they returned the Babalawos joined the Araba Agbaye at Oketase and proceeded to the palace of the Ooni.

At the Ooni’s palace all the Awoolodumerindinlogun (highest order babalawo), the Araba Agbaye and other priests from other cities and countries fed the Origi located in the palace.

After they finished all the rituals at the palace, they returned to Oketase. Many more rituals took place at Oketase, the World Ifa Temple.

Following these rituals the babalawos consulted Ifa. After they consulted Ifa each babalawo from different towns recited Ifa verses with regard to the Odu that fell.

After this, everyone present said their own personal adura.

In the morning the all the babalawos and priests proceeded to the palace to personally greet the Ooni in the New Year and recite the meaning
of this year’s Odu. The Ooni discussed with those gathered the Odu and what the New Year will bring. The Ooni also gave advice and participated in the morning’s festivities.

After they left the palace, they returned to Oketase and made the sacrifice for the New Year.

The Odu for the New Year is : Etura Ofun (Ire Aje)

This Odu says that money will be coming. There will be assistance for those in need. One needs to look for that which will assist them to gain money in the new year.

According to this Odu:

Etura ra fun ra fun Babalawo lo se Ifa fun owo (hand)

Ifa is saying in this Odu that no one will suffer in this year.

Wo wo wo awo ebi do Babalawo meriyeri lo se Ifa fun meriyeri to sawo lo si oko oloburo. Alukin fun orogun re

Ifa is also saying that we need to be careful not to be envious of other, not to be jealous. We should have patience and endure whatever hardship. We should be careful about that which is too shiny, too beautiful. Do not be so prideful that you cannot take advice, be open and heed the advice given. This odu is telling us to following instructions and rules.

According to the Yoruba proverb:

Sa bi Ologun se wi

The meaning is to follow the instructions given, don’t add or delete, endure and do what you are told.

All those that hinder growth and are envious and jealous (ilara) will meet their demise.

Each indivudal should make a sacrifice for Ifa, Aje, Iyaami and Esu. For more specific details please write us at orishada.com

The Arisun Idana Ile Aafin festival was held on Monday, June 1, 2009 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 adura 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 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.

The Araba Onisese Agbaye, the head of all the Awos in the world was recently interviewed by the Nigerian Compass newspaper. The Nigerian Compass is a widely distributed newspaper in Nigeria. The Araba Agbaye was interviewed by Kayode Falade and Yemisi Adeniran on the akudaaya phenomena.
The akudaaya is a person that is dead, but has not gone to heaven. They go to another town away from all who knew them in life and live like regular human beings, which includes marrying and having children.

According to the Araba,
“[It] is not everybody that dies that becomes an akudaaya. When someone dies untimely, they are usually seen here and there as they roam around. At times, they are also re-born but mostly they go to other places different from where they had dweled to continue their lives. These are the beings Yoruba refer to as akuda or akudaaya. Whenever their covers are blown, they re-locate to other places.”
The akudaaya are basically ghosts that have turned to another thing and dwell on earth in towns other than where they lived when alive.
“[The akudaaya] would never make themselves known to anybody who knows them before. But he or she may appear to those who know they had died in dreams but not physically. They may appear to those ones as apparitions but never face to face and physically.”
The akudaaya live normal lives eventhough they have died. They do almost everything a live human does and they are very difficult to recognize.
There used to be a place where the akudaaya gathered, this was many years ago. In the town of Ajiran, they would cogregate at a market held at night, but they didn’t necessarily live in this town. The Araba also spoke about the places where the akudaaya congregate:

“There is even another like that here in Ile-Ife. It is called Oja Ejigbomekun. In the days of yore, the market held in the dead of the night. It would begin around 10p.m. and reach its fullest around 1.00 a.m. The site is just there (pointing outside) where the Chief Obafemi Awolowo statue is mounted. But now, because of Western civilisation, it no longer holds in the night. The whole of the area then was filled with Odan trees but they have all been felled.”

When the Araba was asked about a particular place where one can find their relative that had passed on he replied:

“No, there is not. I told you, you cannot. Even if you meet him, you can never recognise him or her. It is possible that he or she is there but you would not recognise them even when you come across each other. Unless one employs supernatural powers that will make you see extra terrestrial beings. But again, that is very dangerous as one begins to see so many things without being able to tell anybody. In fact, one must not tell. It is sacrilegious. Any attempt to do that turns one into one of them. That is why babalawo do not seek that type of powers. (wi we oju) opening the third eye. Anybody who does that will be seeing all sorts of things and beings. As you were entering here, you might have stepped on some beings but they would not take offence because they knew that you have no third eye to see them. But if you had seen them and still stepped on them, the action may be your last.”

The Araba was then pressed on the point of seeing the beings that are not normally seen with normal human sight. The interviewers wanted to know again if it is possible to see a dead relative. To this the Araba replied more firmly:

” I told you they cannot be seen. May Olodumare never allow you to see them because if you do, the consequences would be disastrous. May death not claim you now because that is the only time you can see these beings.”

This festival is the celebration of Osa and Olokun. Osa and Olokun are the wives of Oduduwa. Olokun is the first wife of Oduduwa and did not have any children. Because of her childlessness she advised Oduduwa to marry another wife. This second wife is Osa.

During this festival the children of the King wear the Agbon. Also in this celebration all of the children of the Araba and Awos wear the Agbon. All of children and their parents march through the streets of Ile Ife to the shrine of the Osara. There is much drumming, singing and dance.

During this festival rain is suppose to fall. True to form the rain fell on this day! It rained and rained, and the festival continued.

The Awos at Oketase are happy to begin celebrating the approaching Iwoile Odun Ifa as this marks the beginning of the new festival season.

The three Aworeni brothers, Awofalaju, Awotunde and Awodotun Owolabi, the sons of the current Araba Agbaye.

Awotunde and his brother Awofaloju Aworeni the sons of the Araba Agbaye.

The Araba Agbaye in celebration with Awos of the new festival season for the New Year.

Awotunde Aworeni is drumming the Firigba, the drum of Orunmila.

Awofalaju is drumming the Keredidi, the drum of Orunmila.

Awos dancing and enjoying the celebration with Agbongbon.

Aworeni brothers enjoying the festivities.

Awodotun Owolabi Aworeni outside the World Ifa Temple at Oketase.