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.

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.

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.

During this festival the Araba Agbaye is transformed into a leopard and marches to the palace of the Ooni.

Araba Agbaye during Odun Elefin ceremony, his son Babalawo Owolabi Aworeni featured on the far right.

Araba Agbaye during Odun Elefin ceremony touching Origi, his son Babalawo Owolabi Aworeni featured on the left.

Araba Agbaye during Odun Elefin ceremony next to Origi, his son Babalawo Owolabi Aworeni featured on the far left.

Araba Agbaye during Odun Elefin ceremony, his son Babalawo Owolabi Aworeni featured on right.