CHARM TO GET LUCK WITH MONEY (AWURE OGUNDABEDE ) BY BABALAWO OBANIFA_Obanifa extreme documentaries

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In this work Babalawo Obanifa will document one of the Spiritual formula available in Yoruba to facilitate luck in money making. One of the  preparation for this purpose is derive from Odu Ifa Oguna Ogbe also know as Ogunda bede. For Awo to prepare this Akose he will need the following:

Ewe sawepere pepe(leaves avenrla alata)

Imi ojo pupa (yellow Sulphur)

Etu Ibon (gun powder)

Preparation

You will go to the entrance of the door that people normally pass into the house. You will grind the entire aforementioned to fine powder at the entrance of the door. You will use it to imprint Odu Ifa Ogundabede thus:

I    I

I    I

I    I

I   II

You will then chant the following Ifa incantations on it thus:

Sawerepepe je ki won fi Ire owo nla pemi

Ojo ti a fi ina si etu ni etu n gba

Ojo ki yo labo

Ogundabede lo di Igara owo wa fun mi

Translation

Sawerepepe let people rush to me with money

It is on the same day that gun powder get in touch with fire that it will explode

The sun don’t partially appear in the sky

Ogundabede go and fetch me money by all means.

You will mix it with soap.

Usage

You will be bathing your hand with it before going to your place of business.

Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife osun state Nigeria.

IMPORTANT NOTICE : As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequence.

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 Neste trabalho, Babalawo Obanifa documentará uma das fórmulas espirituais disponíveis em iorubá para facilitar a sorte em ganhar dinheiro.  Uma das preparações para esse fim é derivada de Odu Ifa Oguna Ogbe, também conhecido como Ogunda bede.  Para Awo preparar este Akose, ele precisará do seguinte:

 Ovelha sawepere pepe (folhas avenrla alata)

 Imi ojo pupa (enxofre amarelo)

 Etu Ibon (pólvora)

 Preparação

 Você irá para a entrada da porta pela qual as pessoas normalmente entram na casa.  Você moerá todo o pó mencionado acima na entrada da porta.  Você o usará para imprimir Odu Ifa Ogundabede assim:


 Eu eu

 Eu eu

 Eu eu

 I II

 Você então cantará os seguintes encantamentos Ifa assim:

 Sawerepepe je ki ganhou fi Ire owo nla pemi

 Ojo ti a fi ina si etu ni etu n gba

 Ojo ki yo labo

 Ogundabede lo di Igara owo wa fun mi

 Tradução

 Sawerepepe deixou as pessoas correrem para mim com dinheiro

 É no mesmo dia em que a pólvora entrar em contato com o fogo que explodirá

 O sol não aparece parcialmente no céu

 Ogundabede vá e me traga dinheiro por todos os meios.

 Você vai misturar com sabão.

 Uso

 Você banhará sua mão antes de ir para o seu local de trabalho.

 Direitos autorais: Babalawo Pele Obasa Obanifa, telefone e whatsapp: +2348166343145, local Ile Ife osun state Nigeria.

 AVISO IMPORTANTE: Com relação ao artigo acima, todos os direitos reservados, nenhuma parte deste artigo pode ser reproduzida ou duplicada de qualquer forma ou por qualquer meio, eletrônico ou mecânico, incluindo fotocópia e gravação ou por qualquer sistema de armazenamento ou recuperação de informações sem permissão prévia por escrito  do detentor dos direitos autorais e do autor Babalawo Obanifa, fazê-lo é considerado ilegal e atrairá conseqüências legais.


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  En este trabajo, Babalawo Obanifa documentará una de las fórmulas espirituales disponibles en yoruba para facilitar la suerte en la obtención de dinero.  Una de las preparaciones para este propósito es derivar de Odu Ifa Oguna Ogbe, también conocida como Ogunda bede.  Para que Awo prepare este Akose, necesitará lo siguiente:

  Oveja sawepere pepe (hojas avenrla alata)

  Imi ojo pupa (azufre amarillo)

  Etu Ibon (pólvora)

  Preparación

  Irás a la entrada de la puerta que la gente normalmente pasa a la casa.  Molerás todo el polvo fino antes mencionado a la entrada de la puerta.  Lo usará para imprimir Odu Ifa Ogundabede así:


  Yo yo

  Yo yo

  Yo yo

  I II

  Entonces cantarás los siguientes encantamientos de Ifa en él así:

  Sawerepepe je ki ganó fi Ire owo nla pemi

  Ojo ti a fi ina si etu ni etu n gba

  Ojo ki yo labo

  Ogundabede lo di Igara owo wa fun mi

  Traducción

  Sawerepepe dejó que la gente corriera hacia mí con dinero

  Es el mismo día que la pólvora se pone en contacto con el fuego y explotará.

  El sol no aparece parcialmente en el cielo

  Ogundabede ve y tráeme dinero por todos los medios.

  Lo mezclarás con jabón.

  Uso

  Estará bañando su mano antes de ir a su lugar de trabajo.

  Copyright: Babalawo Pele Obasa Obanifa, teléfono y contacto de WhatsApp: +2348166343145, ubicación Ile Ife osun state Nigeria.

  AVISO IMPORTANTE: Con respecto al artículo anterior, todos los derechos reservados, ninguna parte de este artículo puede reproducirse o duplicarse de ninguna forma ni por ningún medio, electrónico o mecánico, incluyendo fotocopias y grabaciones, o por cualquier sistema de almacenamiento o recuperación de información sin permiso previo por escrito.  del titular de los derechos de autor y del autor Babalawo Obanifa, hacerlo se considera ilegal y tendrá consecuencias legales.


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  Dans ce travail, Babalawo Obanifa documentera l'une des formules spirituelles disponibles à Yoruba pour faciliter la chance de gagner de l'argent.  Une des préparations à cet effet est dérivée d'Odu Ifa Oguna Ogbe également connu sous le nom de Ogunda bede.  Pour que Awo prépare cet Akose, il aura besoin des éléments suivants:

  Brebis sawepere pepe (feuilles avenrla alata)

  Nymphe Imi Ojo (soufre jaune)

  Etu Ibon (poudre à canon)

  Préparation

  Vous irez à l'entrée de la porte que les gens passent normalement dans la maison.  Vous broyerez le tout précité en poudre fine à l'entrée de la porte.  Vous l'utiliserez pour imprimer ainsi Odu Ifa Ogundabede:


  Je je

  Je je

  Je je

  I II

  Vous chanterez alors les incantations Ifa suivantes dessus:

  Sawerepepe je ki a gagné fi Ire owo nla pemi

  Ojo ti a fi ina si etu ni etu n gba

  Ojo ki yo labo

  Ogundabede lo di Igara owo wa fun mi

  Traduction

  Sawerepepe a laissé les gens se précipiter vers moi avec de l'argent

  C'est le même jour que la poudre à canon entre en contact avec le feu qui va exploser

  Le soleil n'apparaît pas partiellement dans le ciel

  Ogundabede va me chercher de l'argent par tous les moyens.

  Vous le mélangerez avec du savon.

  Usage

  Vous vous baignerez la main avant de vous rendre à votre lieu de travail.

  Copyright: Babalawo Pele Obasa Obanifa, téléphone et contact WhatsApp: +2348166343145, emplacement Ile Ife Osun, Nigeria.

  AVIS IMPORTANT: En ce qui concerne l'article ci-dessus, tous droits réservés, aucune partie de cet article ne peut être reproduite ou dupliquée sous quelque forme ou par quelque moyen que ce soit, électronique ou mécanique, y compris la photocopie et l'enregistrement ou par tout système de stockage ou de récupération d'informations sans autorisation écrite préalable  du titulaire du droit d'auteur et de l'auteur Babalawo Obanifa, le faire est considéré comme illégal et entraînera des conséquences juridiques.


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 在这项工作中，巴巴拉瓦·奥巴尼法（Babalawo Obanifa）将记录约鲁巴语中可用的一种精神公式，以促进赚钱的运气。 为此目的的一种准备来自Odu Ifa Oguna Ogbe，也被称为Ogunda bede。 为了让Awo准备此Akose，他需要以下物品：

 母羊锯木pepe（叶avenrla阿拉塔）

 Imi ojo pupa（黄色硫）

 Etu Ibon（枪粉）

 制备

 您将进入人们通常进入房屋的门的入口。 您将在门的入口处将上述全部磨成细粉。 您将使用它来刻印Odu Ifa Ogundabede：


 我

 我

 我

 我II

 然后，您将在其上吟诵以下Ifa咒语：

 Sawerepepe je ki won fi Ire owo nla pemi

 Ojo ti a fia insi situ ni etu n gba

 Ojo ki yo labo

 Ogundabede lo di Igara owo wa fun mi

 翻译

 Sawerepepe让人们用金钱催我

 枪粉在同一天与火接触会爆炸。

 太阳没有部分出现在天空中

 奥贡达比德一定去给我钱。

 您将其与肥皂混合。

 用法

 您将在前往营业地点之前先洗一下手。

 版权：Babalawo Pele Obasa Obanifa，电话和whatsapp联系人：+2348166343145，位于尼日利亚Ile Ife osun省。

 重要声明：关于上述条款，保留所有权利，未经事先书面许可，不得以任何形式或通过任何方式（包括影印和录制的电子或机械方式或任何信息存储或检索系统）复制或复制本文的任何部分 版权持有者和作者Babalawo Obanifa的行为被认为是非法的，并将引起法律后果。


 。

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  BABALAWO OBANIFA_Obanifa चरम वृत्तचित्रों द्वारा धन (अवाज के आधार पर) के साथ LUCK प्राप्त करना



  

  इस कार्य में बाबलावो ओबनिफा योरूबा में उपलब्ध आध्यात्मिक सूत्र में से एक का दस्तावेजीकरण करेगा ताकि धन बनाने में भाग्य को सुविधाजनक बनाया जा सके।  इस उद्देश्य की तैयारी के लिए ओडू इफ़ा औगुना ओगबे को ओगुंडा बेड के नाम से भी जाना जाता है।  Awo इस Akose तैयार करने के लिए वह निम्नलिखित की आवश्यकता होगी:

  ईवे सीपेरे पेपे (एवेर्ला अलटा छोड़ता है)

  इमी ओजो प्यूपा (पीला सल्फर)

  Etu Ibon (गन पाउडर)

  तैयारी

  आप उस दरवाजे के प्रवेश द्वार पर जाएंगे जो लोग सामान्य रूप से घर में गुजरते हैं।  आप पूरे उपरोक्त पाउडर को दरवाजे के प्रवेश द्वार पर बारीक पीस लेंगे।  आप इसका उपयोग इस प्रकार ओडु इफ ओगुंडाबेड को छापने के लिए करेंगे:


  मुझे लगता है मैं

  मुझे लगता है मैं

  मुझे लगता है मैं

  मैं द्वितीय

  फिर आप इस पर निम्न इया अवतारों का जाप करेंगे:

  Sawerepepe je ki ने जीत हासिल की epe i नासा पेमी

  ओजो ती एक एना सी ईटू नी एटु एन जीबा

  ओजो की यो लाबो

  Ogundabede lo di Igara owo वा मजेदार मील

  अनुवाद

  Sawerepepe लोगों को पैसे के साथ मेरे पास जाने दो

  यह उसी दिन है जब बंदूक पाउडर आग के संपर्क में हो जाता है कि यह विस्फोट हो जाएगा

  सूर्य आकाश में आंशिक रूप से दिखाई नहीं देता है

  Ogundabede जाओ और मुझे हर तरह से पैसे दिलवाओ।

  आप इसे साबुन के साथ मिलाएंगे।

  प्रयोग

  आप अपने व्यवसाय के स्थान पर जाने से पहले अपने हाथ से स्नान करेंगे।

  कॉपीराइट: बबालावो पेले ओबासा ओबनिफा, फोन और व्हाट्सएप संपर्क: 13:48166343145, स्थान इले इफ ओसुन राज्य नाइजीरिया।

  महत्वपूर्ण सूचना: जैसा कि ऊपर दिए गए लेख के अनुसार, सभी अधिकार सुरक्षित हैं, इस लेख का कोई भी भाग किसी भी रूप में या किसी भी तरह से इलेक्ट्रॉनिक या मैकेनिकल द्वारा फोटोकॉपी और रिकॉर्डिंग या किसी भी जानकारी के भंडारण या पुनर्प्राप्ति प्रणाली से लिखित अनुमति के बिना पुन: प्रस्तुत या दोहराया नहीं जा सकता है।  कॉपीराइट धारक और लेखक बबालावो ओबनिफा से, ऐसा करना गैरकानूनी माना जाता है और कानूनी परिणाम को आकर्षित करेगा।


  ।


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 في هذا العمل ، سيقوم Babalawo Obanifa بتوثيق أحد المعادلات الروحية المتاحة في اليوروبا لتسهيل الحظ في كسب المال.  واحد من التحضير لهذا الغرض هو مستمد من Odu Ifa Oguna Ogbe تعرف أيضا باسم Ogunda bede.  لكي يحضر Awo هذا Akose ، سيحتاج إلى ما يلي:

 نعجة سويبي بيبي (أوراق أفنريل ألتا)

 إيمي أوجو بوبا (الكبريت الأصفر)

 إيتو إيبون (مسحوق بندقية)

 تجهيز

 سوف تذهب إلى مدخل الباب الذي يمر به الناس عادة إلى المنزل.  سوف تطحن كامل المذكورة أعلاه إلى مسحوق ناعم عند مدخل الباب.  سوف تستخدمه لإدراجه Odu Ifa Ogundabede وبالتالي:


 I I

 I I

 I I

 I II

 ستقوم بعد ذلك بترديد تعاليم Ifa التالية عليه:

 ربح Sawerepepe je ki fi في Ire owo nla pemi

 Ojo ti a fi ina si etu ni etu n gba

 أوجو كي لابو

 Ogundabede lo di Igara owo wa fun mi

 ترجمة

 تركت Sawerepepe الناس يهرعون إلي بالمال

 في نفس اليوم الذي تتواصل فيه مسدس البودرة بالنار ستنفجر

 لا تظهر الشمس جزئيًا في السماء

 تذهب Ogundabede وجلب لي المال بكل الوسائل.

 سوف تخلط مع الصابون.

 استعمال

 سوف تغمر يدك بها قبل الذهاب إلى مكان عملك.

 حقوق الطبع والنشر: Babalawo Pele Obasa Obanifa ، الهاتف واتس اب الاتصال: +2348166343145 ، موقع Ile Ife osun ولاية نيجيريا.

 إشعار هام: فيما يتعلق بالمادة أعلاه ، جميع الحقوق محفوظة ، لا يجوز إعادة إنتاج أو نسخ أي جزء من هذه المادة بأي شكل أو بأي وسيلة ، سواء كانت إلكترونية أو ميكانيكية ، بما في ذلك التصوير والتسجيل أو أي نظام لتخزين المعلومات أو استرجاعها دون إذن كتابي مسبق  من صاحب حقوق الطبع والنشر والمؤلف Babalawo Obanifa ، يعتبر القيام بذلك غير قانوني وسوف يجلب نتيجة قانونية.


Iyalawo
Language
Watch
Edit
Iyalawo is a term in the Yoruba language that literally means Mother of Mysteries or Mother of Wisdom (Ìyá: “mother”; awó “mysteries"). Some adherents use the term "Mamalawo," which is a partially African diaspora version of the Yoruba term, Iyaláwo and Yeyelawo are two more versions of mother of mysteries. Ìyánífá is a Yoruba word that can be translated as Mother (Ìyá) has or of (ní) Ifá or Mother in Ifá.

Differences between terms Edit

While Iyaláwo and Ìyánífá are often used interchangeably, the terms have different denotations and connotations. The term Iyanífa specifically relates to Ifá and could indicate that a female undertakes Ifa divination or is a custodian of Ifa in a personal or professional capacity; the term may also indicate that a woman has had Itefa or itelodu initiation. The term Iyaláwo indicates a woman who has knowledge of sacred wisdom that may include Ifa but goes beyond Ifá . The significance of the Iyaláwo in Yoruba cosmology is said to extend to its creator, Odù. In The Architects of Existence: Àjẹ́ in Yoruba Cosmology, Ontology, and Orature, Teresa N. Washington says of Odù: “Odù, as the Àjẹ́, is the consummate Iyaláwo: The mysteries of the Cosmos swirl in the core of her being.”[1] Another term, Apetibi , is sometimes confused with Iyanifa or Iyalawo but is not the same. An Apetibi is considered a wife of Orunmila or a Babalawo. An apetibi is not initiated into the mysteries of Ifa and has not received Itefa or itelodu levels of initiation.[2]

Ifá is a divination system that represents the oracular utterance of Odù, who is also known as Odùduwà. Linguist and cultural historian Modupe Oduyoye reveals that the meaning of Odùduwà is Odù-ó dá ìwà "Oracular utterance created existence."[3] The system that Odù devised for human beings to manifest their destiny is called Odù Ifá, and the chief emissary of Odù Ifá is Orisha Orunmila. Both Babaláwo and Iyanífa use Ifá and its tools, including the divining chain known as Opele or the sacred palm nuts called Ikin, on the traditionally wooden divination tray called Opon Ifá, to help their clients better understand their paths in life.


 .Historical accounts of Iyalawo and Iyanifa Edit

According to Babalawo K. Ositola from Ijebu, Nigeria, it was a woman , Odu, who taught her husband Orunmila how to divine so that he could communicate with the spiritual world. The history of women casting Ifa is well-documented in the ese Ifa. [4]Oyeronke Olajubu's Women in the Yoruba Religious Sphere analyzes an ese Ifa of Eji Ogbe in which Orunmila is asked why his daughter is not practicing Ifa. When he replies that she is female, he is informed that that is no taboo. Following this, Orunmila's daughter studied Ifa and "From then on women have studied Ifa / They prescribe sacrifice / They are initiated into the Ifa corpus."[5] A verse in Iwori Meji mentions that Orunmila's daughter is named Alara and that she underwent an apprenticeship from Orunmila. When he had a son, she was responsible for a large part of her younger brother's training.[6] The Arugba Ifa, mother of Onibogi, the 8th Alaafin of Oyo, is documented as introducing Ifa to Oyo .[7] Arugba Ifa initiated the Alado of Ato into Ifa, as well. The Alado later initiated the priests of Oyo into Ifa. The sacred odu Oturupon Irete cites a woman named Oluwo being initiated into Ifa after giving birth to a son by Oduduwa. That son became known as the Ooni.[8] The Ifa Odu Odi Ogbe speaks of a woman divining and performing ritual sacrifice for Orunmila by the name Eruko-ya-l'egan o d'Oosa also known as Orisa Oke. The Odù Ifá describes how an Ìyánífá called Ugbin Ejo divines for Òfún Méji and also eventually becomes the mother of Ògbóni.[9]

Royal mothers of Yoruba rulers were also necessarily Iyaláwo and Ìyánífá.[10] For example, Biodun Adediran in "Women, Rituals, and Politics in Pre-Colonial Yorubaland" reveals that the Ìyá Mọlẹ̀ serves as the Yoruba rulers' “personal Ifa priestess and head of all Ifa priests.”[11]

Another documented African Iyalawo was Agbaye Arabinrin Oluwa, who lived c. 200 AD in Nigeria.[12] [13]Chief Fama Aina Adewale Somadhi, a contemporary and prominent Yoruba born Iyalawo, was initiated in 1988 by Chief ‘Fagbemi Ojo Alabi, the late Araba of Ayetoro town, Egbado, and the Oluwo (or High Priest) of Ogun State, Nigeria.[14] The first documented American Iyalawo was Dr. D'Haifa Odufora Ifatogun, who was initiated in 1985.[15][16]

Mattie Curtis-Iyanifa Ifakemi Oyesanya, initiated in the Oyesanya Compound by Araba Oyesanya and Ayoka Oyesanya ,baptized into Yoruba Religion by pioneering Babalawo and Babalorisha Dr. Cliff Stewart (Oba Dekun) was the first African American women initiated into Ifa in 1993. The first Lucumi Iyaonifas initiatied were María Cuesta Conde and Nidia Aguila de León in 2000.[17]

Training Edit

Iyalawo undergo training in the memorization and interpretation of the 256 Odu or mysteries, as well as in the numerous verses or Ese of Ifá. Traditionally, the Iyalawo usually have additional professional specialties. For instance, several would also be herbalists, while others would specialize in extinguishing the troubles caused by Ajogun.

The Iyalawos are, however, generally trained in the determination of problems, or to divine how good fortune can be maintained, and the application of both spiritual and related secular diagnosis and solutions. Their primary function is to assist people in finding, understanding, and being in alignment with one's individual destiny until they experience spiritual wisdom as a part of their daily experience.

The Iyalawo is charged with helping people develop the discipline and character that supports such spiritual growth called "Iwa Pele", or good character. This is done by identifying the client's spiritual destiny, or Ori, and developing a spiritual blueprint which can be used to support, cultivate, and live out that destiny.

Lineage variations of Iyanifa Edit


The position of Iyalawo is found in both West Africa and in the Americas. Every town, country and lineage has different customs, although most towns in Yorubaland initiate women at present. The priesthood of women is denied by many in the Lucumí tradition in Cuba. As with the various lineages throughout the Caribbean and the Americas, the Lucumí lineage is distinct from African lineages, as can be seen in an accord reached by a group of Lucumí Oba Oriatés, Babalaos, and Olorichás on June 2, 2010.[18]


Initially, the Cuban lineage dominated the United States due to the large influx of Cuban immigrants settling in its large cities. As a result, the position of Iyanifa did not become well known in the States until the 1990s, when African American women began to go to Africa for their initiations. In the book Orisa Devotion as World Religion, Dr. Eason recounts how in 1992, the King of Oyotunji, Adefunmi, under pressure from women at Oyotunji to allow them to be initiated as Ifá priests, went to Benin, having assumed that Ile Ife did not initiate women at the time.[19]

It is noted that women have always received Ifa initiations in West Africa through Ifa, Afa, or Fa, as it is known in various lineages.

The pressure began in Oyotunji after Iyanifa Ifafunmike Osunbunmi was initiated in Osogbo, Nigeria, in 1995 by the babalawo Ifayemi Elebuibon, the Araba of Osogbo. In the book "Iyanifa: Women of Wisdom", she recounts the initial resistance of Oyotunji village because its people did not know women could be initiated up to that point.

Ode Remo is an example of a Yoruba kingdom that does not currently offer Itefa to women. It should be noted, however, that Ode Remo demonstrates a history of once having done so, as noted in the book "Women in the Yoruba Religion"[20] by Ode Remo author Oluwo Olotunji Somorin. This claim is further substantiated by other sources.[21]

There are hundreds of women initiated as Iyalawos or Iyanifas in West Africa and the diaspora, according to the Ifa Women's Association. American women are the fastest growing group of priests in the tradition . This is due to American women having advanced degrees and the financial resources to support themselves and finance trips to Africa. They are still challenged by some houses in the Cuban Lukumi community, houses generally headed by males, which actively oppose their ministries.[22]


Many women have been reported to be ostracized, harassed, and stripped of credentials if they dare to pursue Itefa. Some have reported to have their lives threatened for doing so, creating fear among and compliance within the other women.[8]

There is a small community of Iyaonifas in the Cuban Lukumi community, however. María Cuesta Conde and Nidia Aguila de León were the first Iyanifas initiated in Cuba by Victor Betancourt Estrada in March, 2000.[23] Matanzas Babalawo Ernesto Acosta Cediez went on to initiate the Venezuelan lawyer, Alba Marina Portales, as an Iyanifa in 2002 with the help of Estrada.[24] The following quote from Estrada explains his decision: "In the Ifá room, initiation to the feminine orisha Odú, the mother of all living beings and the first woman diviner (she who married Orúnmila and had sixteen children who were converted into the sixteen Olodú or major signs of Ifá), is represented." This demonstrates that to consecrate any diviner, masculine and feminine participation is required. [25] The Ifá verse Oshe Tura requires that women and their power be recognized and specifically that it is forbidden to leave women out of religious activities. Oshun, a female Orisha  who is featured in Oshe Tura, "encountered men who would not recognize her, so she established a sect of women called Iyami Aje  to counterbalance the injustice. The male Orishas were rendered powerless, and were not effective until Oshun was included amongst their number.[26]"

Notes and references Edit

^ Washington, Teresa N. (2014). The Architects of Existence: Aje in Yoruba Cosmology, Ontology, and Orature. Oya's Tornado. p. 43. ISBN 978-0991073016.
^ Kumari, Ayele. Iyanifa Women of Wisdom.
^ Quoted in: Washington, Teresa N. (2005). Our Mothers, Our Powers, Our Texts: Manifestations of Aje in Africana Literature. Indiana University Press. pp. 16–17. ISBN 978-0991073054.
^ Drewal, Margaret and Henry (1990). Gelede: Art And Female Power Among the Yoruba. United States: Indiana University Press. pp. 9. ISBN 0-253-32569-2.
^ Women in the Yoruba Religious Sphere, page 116
^ Agele Fawesagu Agbovi (2011). Iwe Fun Odu Ifa. Kilombo Productions. p. 152.
^ Johnson, Samuel (1921). History of the Yorubas from the Earliest of Times to the British Protectorate. Nigeria Bookshops.
^ a b Kumari, Ayele (2014). Iyanifa : Women of Wisdom.
^ Ibie, C. Osamaro (1986). Ifism: The Complete Works of Orunmila. Efehi. pp. 247–248.
^ Washington, Teresa N. (2014). The Architects of Existence: Aje In Yoruba Cosmology, Ontology, and Orature. Oya's Tornado. pp. 179–188. ISBN 978-0991073016.
^ Quoted in: Washington, Teresa N. (2014). The Architects of Existence: Aje in Yoruba Cosmology, Ontology, and Orature. Oya's Tornado. p. 182. ISBN 978-0991073016.
^ Iyanfia: Women of Wisdom, page 362
^ "Babalawos Women's Meeting In Holuguin". Translating Cuba.
^ Fama, Chief (1990). Fundamentals to the Yoruba Religion Orisha Worship. Orunmila Publications. ISBN 0971494908.
^ Iyanifa: Women of Wisdom, Chapter Historical Notes, pg 352
^ http://eleda.org/blog/2002/10/27/the-guardian-conscience-nurtured-by-truth/
^ CITIZENSHIP, RELIGION AND REVOLUTION IN CUBA by Carolyn E. Watson, University of New Mexico, December 2009
^ Ramos, Willie (2010). "Lucumi Oba Oriate Council Agreement".
^ Eason, Ikulomi Djisovi. “Historicizing Ifá Culture in Oyotunji African Village.” In Orisa Devotion as World Religion: The Globalization of Yoruba Religious Culture, edited by Jacob Kehinde Olupona and Terry Rey, 278–85. Madison: University of Wisconsin Press, 2008.
^ "Amazon".
^ "OdeRemo Iyanifa Corner".
^ http://cubarights.blogspot.com/2011/05/babalawos-womens-meeting-in-holguin.html
^ El fenómeno Iyónifá en Cuba,” Consenso 1 (2005), available from www.consenso.org/01/articulos/02_01.shtml, internet; accessed 8 February 2006.
^ Mirta Fernández, “Las mujeres penetran en Ifá,” El Caiman Barbudo 345, 14 March 2009
^ Betancourt Estrada, “Respuestas a Felipe Ifaláde,” 2
^ "Archived copy". Archived from the original on 2015-03-25. Retrieved 2015-03-17.
Oyeronke Olajubu, Women in the Yoruba Religious Sphere ISBN 978-0791458853

Ayele Fa'seguntunde Kumari, Iyanifa:Woman of Wisdom ISBN 978-1500492892


Oluwo Olotunji Somorin, Women in the Yoruba Religion, Teledase Publishing, Ode Remo, Nigeria 2009


Ọrunmila (Yoruba Ọ̀rúnmìlà, also Ọrúnla[1] or Orúla in Nigeria and Latin America) is an Orisha. He is the Orisha of wisdom, knowledge, and divination. This source of knowledge is believed to have a keen understanding of the human form and of purity, and is therefore praised as often being more effective than other remedies. [2][3][4]

Ọrunmila
Wisdom, Knowledge, Ifa Divination, Fate, Destiny, Prophecy
Member of Orisha
Other names
Orunmila or Orunmilá; Orúnla or Orúla or Agbonniregun
Venerated in
Yoruba religion
Symbol
Ifa divination
Region
Nigeria, Benin, Latin America
Ethnic group
Yoruba
Parents
Alayeru and Oroko

Historical and literary sources Edit

Orunmila is recognized as a primordial Irunmole (an Orisha that has a hand in the creation of the Universe) that was present both at the beginning of Creation and then again amongst humanity as a priest that taught an advanced form of spiritual knowledge and ethics during visits to earth in physical form or through his disciples. Orunmila is the spirit of wisdom among the Irunmole and the divinity of destiny and prophecy. He is praise named "Igbakeji Olodumare" (second in command to Olodumare) and "eleri ipin" (witness of fate). It was also Orunmila who carried Ifá (the wisdom of Olodumare) to Earth.[3] Priests of Ifá are known as babalawos and Priestesses of Ifá are known as iyanifas.[4]


Orunmila is considered a sage, recognizing that Olodumare placed Ori (intuitive knowledge) in him as a prime Orisha. It is Ori who can intercede and affect the reality of a person much more than any other Orisha.[2][3][4]

Priesthood and initiation Edit

Awo in every tradition study the 256 Odu; each Odu is traditionally considered to include stories and prayers that have been passed down from the time that Orunmila walked the Earth as a prophet.[2][5][6]

Some initiatory lineages have only male priests of Orunmila, while other lineages include female priestesses. The term "Awo" is a gender-neutral title for an initiated priest of Orunmila. The debate surrounding gender is a result of diversity in the history of Ifá in various locations. In Latin America and some areas of West Africa, only men may become full priests of Orunmila, while in other regions of West Africa the priesthood is open to women. Ifá practitioners believe in duality in life: males exist because of the female essence and females exist because of the male essence, so every major rite or ceremony includes both genders.[7]


Every Ifá stanza has one portion dedicated to the issue of teaching the Iwa that Ifá supports. This Iwa, which Ifá teaches transcends religious doctrine, is central to every human being, and imparts communal, social and civic responsibility that Olodumare  supports. Of great importance to this is the theme of righteousness and practicing good moral behavior.[8]

References Edit

^ Bascom, William (1991). Ifa Divination: Communication Between Gods and Men in West Africa. Indiana University Press. p. ix. ISBN 9780253206381. Retrieved 1 April 2019. Qrunmila is another name for Ifa, the deity
^ a b c William R. Bascom: Ifa Divination: Communication Between Gods and Men in West Africa ISBN 0-253-20638-3
^ a b c Chief FAMA Fundamentals of the Yoruba Religion (Orisa Worship) ISBN 0-9714949-0-8
^ a b c Chief FAMA Practitioners' Handbook for the Ifa Professional ISBN 0-9714949-3-2
^ Adeoye, C. L. (1989). Ìgbàgbọ́ àti ẹ̀sìn Yorùba (in Yoruba). Ibadan: Evans Bros. Nigeria Publishers. pp. 285–302. ISBN 9781675098
^ Bàbálàwó Ifatunwase Tratados Enciclopédicos de Ifá (Colección Alafundé), ISBN 978-0-9810387-04
^ Abimbola, Kola (2005). Yoruba Culture: A Philosophical Account (Paperback ed.). Iroko Academics Publishers. ISBN 1-905388-00-4.
^ Ifaloju , Iwòrì Méjì: Ifá speaks on Righteousness, (an extract from S.S. Popoola, Ifa Dida, Library, INC) 2011
Resources

Yoruba religion
Language
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Edit

The Yoruba religion comprises the traditional religious and spiritual concepts and practice of the Yoruba people. Its homeland is in present-day Southwestern Nigeria and the adjoining parts of Benin and Togo, commonly known as Yorubaland. It shares some parallels with the Vodun practiced by the neighboring Fon and Ewe peoples to the west and to the religion of the Edo people to the east. Yoruba religion is the basis for a number of religions in the New World, notably Santería, Umbanda, Trinidad Orisha Haitian Vodou, and Candomblé.[1] Yoruba religious beliefs are part of Itan, the total complex of songs, histories, stories, and other cultural concepts which make up the Yoruba society.[1][2][3]

According to Kola Abimbola, the Yoruba have evolved a robust cosmology.[1] In brief, it holds that all human beings possess what is known as "Ayanmo"[4] (destiny, fate) and are expected to eventually become one in spirit with Olodumare (also known as Olorun, the divine creator and source of all energy). Furthermore, the thoughts and actions of each person in Ayé (the physical realm) interact with all other living things, including the Earth itself.[2]

Each person attempts to achieve transcendence and find their destiny in Orun-Rere (the spiritual realm of those who do good and beneficial things).

One's ori-inu (spiritual consciousness in the physical realm) must grow in order to consummate union with one's "Iponri" (Ori Orun, spiritual self).[4]

Iwapẹlẹ (or well-balanced) meditative recitation and sincere veneration is sufficient to strengthen the ori-inu of most people.[2][4] Well-balanced people, it is believed, are able to make positive use of the simplest form of connection between their Oris and the omnipotent Olu-Orun: an adura (petition or prayer) for divine support.

Prayer to one's Ori Orun produces an immediate sensation of joy. Elegbara (Eshu, not the divine messenger but accuser of the righteous) initiates contact with spiritual realm (not heavenly places) on behalf of the petitioner, and transmits the prayer to Ayé; the deliverer of ase or the spark of life. He transmits this prayer without distorting it in any way. Thereafter, the petitioner may be satisfied with a personal answer. In the event that he or she is not, the Ifá oracle of the Orisha Orunmila may also be consulted. All communication with Orun, whether simplistic in the form of a personal prayer or complicated in the form of that done by an initiated Babalawo (priest of divination), however, is energized by invoking ase.


In the Yoruba belief system, Olodumare has ase over all that is. Hence, is considered supreme.[2]

Olodumare Edit
Main article: Olodumare
Olodumare is the most important "state of existence".[5] Regarded as being all-encompassing, no gender can be assigned. Hence, it is common to hear references to "it" or "they" (although this is meant to address a somewhat singularity). "They" are the owner of all heads, for during human creation, Olodumare gave "emi" (the breath of life) to humankind. In this, Olodumare is Supreme.[5]

Perhaps one of the most important human endeavors extolled within the Yoruba literary corpus is the quest to improve one's "Iwa" (character, behaviour). In this way the teachings transcends religious doctrine, advising as it does that a person must also improve their civic, social and intellectual spheres of being; every stanza of the sacred Ifá oracular poetry (Odu Ifa) has a portion covering the importance of "Iwa". Central to this is the theme of righteousness, both individual and collective.[6]

Creation Edit
The Yoruba regard Olodumare as the principal agent of creation.

According to a Yoruba account of creation, during a certain stage in this process, the "truth" was sent to confirm the habitability of the newly formed planets. The earth being one of these was visited but deemed too wet for conventional life.

After a successful period of time, a number of divinities led by Obatala were sent to accomplish the task of helping earth develop its crust. On one of their visits to the realm, the arch-divinity Obatala took to the stage equipped with a mollusk that concealed some form of soil; winged beasts and some cloth like material. The contents were emptied onto what soon became a large mound on the surface of the water and soon after, the winged-beasts began to scatter this around until the point where it gradually made into a large patch of dry land; the various indentations they created eventually becoming hills and valleys.[5]

Obatala leaped onto a high-ground and named the place Ife. The land became fertile and plant life began to flourish. From handfuls of earth he began to mold figurines. Meanwhile, as this was happening on earth, Olodumare gathered the gases from the far reaches of space and sparked an explosion that shaped into a fireball. He subsequently sent it to Ife, where it dried much of the land and simultaneously began to bake the motionless figurines. It was at this point that Olodumare released the "breath of life" to blow across the land, and the figurines slowly came into "being" as the first people of Ife.[5]


For this reason, Ife is locally referred to as "Ife Oodaye" - "cradle of existence".[5][7]

Orisha Edit
Main article: Orisha
An Orisha (spelled Òrìṣà) is an entity that possesses the capability of reflecting some of the manifestations of Olodumare. Yoruba Orishas (commonly translated unique/special/selected heads") are often described as intermediaries between humankind and the supernatural. The term is also translated as "Deities" or "Divinities" or "Gods".[8]

Orisha(s) are revered for having control over specific elements by nature, thus being better referred to as the divinities or Imole. Even so, there are those of their number that are more akin to ancient heroes and/or sages.[3] These are best addressed as Dema Deities. Even though the term Orisha is often used to describe both classes of divine entities, it is properly reserved for the former one.[3]

Orishas Attributes
Orunmila  / Ọ̀rúnmìlà The Yoruba Grand Priest and custodian of the Ifa Oracle, source of knowledge who is believed to oversee the knowledge of the Human Form, Purity, the Cures of illnesses and deformities. Babalawos are Orumila's subordinate as priests and followers.
Eshu / Èṣù Often ill-translated as "The Devil" or "The Evil Being", Eshu is in truth neither of these. Best referred to as "The Trickster", he deals a hand of misfortune to those that do not offer tribute or are deemed to be spiritual novices. Also regarded as the "divine messenger", a prime negotiator between negative and positive forces in the body and an enforcer of the "law of being". He is said to assist in enhancing the power derived from herbal medicines and other forms of esoteric technology.

Eshu is the Orisha of chance, accident and unpredictability. Because he is Olorun's linguist and the master of languages, Eshu is responsible for carrying messages and sacrifices from humans to the Sky God. Also known for his phallic powers and exploits. Eshu is said to lurk at gateways, on the highways and at the crossroads, where he introduces chance and accident into the lives of humans. Known by a variety of names, including Elegbara.[9]




goun / Ògún Orisha of iron and metallurgy.
Yemoja / Yemọja Mother of Waters, Nurturer of Water Resources. According to Olorishas, she is the amniotic fluid  in the womb of the pregnant woman, as well as the breasts which nurture. She is considered the protective energy of the feminine force.
Oshun / Ọ̀ṣun A second wife of the former Oba  of Oyo called Shango (another Yoruba Orisha, see below), she is said to have entered into a river at Osogbo. The Yoruba clerics ascribed to her Sensuality, Beauty and Gracefulness, symbolizing both their people's search for clarity and a flowing motion. She is associated with several powers, including abilities to heal with cool water, induction of fertility and the control of the feminine essence. Women appeal to her for child-bearing and for the alleviation of female disorders. The Yoruba traditions describe her as being fond of babies and her intervention is sought if a baby becomes ill. Oshun is also known for her love of honey.
Shango / Ṣàngó Associated with Virility, Masculinity, Fire, Lightning, Stones, Oyo Warriors and Magnetism. He is said to have the abilities to transform base substances into those that are pure and valuable. He was the Oba of Oyo at some point in its history. He derived his nickname Oba Koso from the tales of his immortality. Shango is the Orisha of the thunderbolt, said to have ruled in ancient times over the kingdom of Oyo. Also known as Jakuta (Stone Thrower) and as Oba Koso (The King Does Not Hang).
Oya / Ọya The third wife of the former Oba of Oyo called Shango (another Yoruba Orisha, see above), she is said to have entered into the River Niger. She is often described as the Tempest, Guardian of the Cemetery, Winds of Change, Storms and Progression. Due to her personal power, she is usually depicted as being in the company of her husband Shango. Orisha of rebirth.
Irunmọlẹ Edit

Irunmọlẹ are entities sent by Olorun to complete given tasks, often acting as liaisons between Orun (the invisible realm) and Aiye (the physical realm).[3] Irunmole(s) can best be described as ranking divinities; whereby such divinities are regarded as the principal Orishas. Irunmole, from "Erinrun" - 400, "Imole" - Divinites or Divine Spirits
Most of the information posted in this blog has been supplied to me by Oluwo Olatunji Muyia Somorin and his Iyawo (wife) Iyanifa Oluwakemi Telaroko Somorin.

Many persons in the new world have been asking exactly who is Olatunji Somorin.  Here is the information that has been shared with me:

Olatunji Somorin is

The Araba Of Eposo

The Ekarun Aro Of Ode Remo

Awise Of Ikenne Remo

Gbawoniyi of Idotun Remo

Asiwaju Awo Of Idado, Sagamu

Oluwo Olatunji Somorin recently wrote the book Women in Yoruba Religion, published by Teledalase Eposo/Ode Remo, Ogun State, Nigeria.  This book draws copiously from the Odu Ifa to explain and validate the role of women in diverse aspects of the Yoruba Religious Tradition including:

1. The power, understanding the significant and mysterious roles of women in Ifa Orisa (Yoruba) tradition.

2. That women subjugation or domination by men is not only alien to Yoruba, but also has no basis in Yoruba religion.

3. That the Yoruba places more emphasis on the state of perfectly or harmoniously aligned position with all creatures by considering the micro and macro nature, state and tendencies of everything all the time.

4. The different rites of passages and their importance in Yoruba religion especially Ifa initiation for both sexes in addition to learning Ifa texts and leading or partaking in all Ifa rituals except seeing odu by women.

5. The distinct, mutually beneficial and complimentary roles of an Iyanifa and a babalawo.


This book has become a very valuable addition to our family library and is worth reading over and over again.

ory of Oluwo: First woman initiated into Ifa
STORY ONE:

THE STORY OF OLUWO - FROM SURE DEATH TO BOUNDLESS OPPORTUNITIES This story was taken from Oturu-gban-tete (Oturupon - Irete. Odu 194. This stanza states thus:

Ikun ab'inu gbento Agbe nii f'ibere s’oro Dia fun Okanmbi Tii s’omoye Olofin Eyi to nsunkun oun o r’omo bi Ebo ni won ni ko waa se…

Translation Ikun , the squirrel with its massive belly A farmer is he who prospers while bending down They were the Awo who cast Ifa for Okanmbi The heir apparent to the stool of the Olofin When he was lamenting his inability to beget a child He was advised to offer ebo…

Okanmbi had just been installed as the Olofin, the Oba of Ile-Ife. He was very popular among his subjects. He was kind, generous, benevolent and sympathetic to the plights of his subjects. He had the fear of Olodumare in his heart. He had several wives, those who he chose to marry on his own and those who were presented to him as royal gifts. Unfortunately however, none of these wives was able to conceive and beget a baby for him. This was Okanmbi’s major source of sorrow.

Consequent upon this, Okanmbi summoned Ikun abinu-gbento and Agbe-n-fi-ibere-soro, his two favorite Ifa priests, for consultation: “Eriwo ya, my exhalted Babalawo” Okanmbi started, “you all know my problem in this town. I assumed the throne of my ancestors principally because my father gave birth to me. I do not have any child to this day. The implication of this is that my own ancestral line will come to an end if I do not have a son who will succeed me whenever I die. I do not believe that this is the wish of the deities for me, since I never think, speak or do any evil in my life. The fact that all my wives are unable to give me the fruit of the womb up till this time underscores the fact that there is a serious problem. I am convinced that this problem can be solved. I call you today to come and solve this problem for me. Olodumare, the Orisa and my ancestors shall judge and reward me according to my character towards my fellow human beings” Okannibi concluded.

The Babalawo assured him that they would do their best to ensure that the problem was solved without delay. They brought out the ancestral Ifa of the Olofin, the Oba of Ile-Ife and Ifa was consulted. During consultation, Oturupon-Tete (Oturupon -Irete) was revealed. After much deliberation, the Awo declared: ”Kabiyesi, Ifa foresees the ire of child-bearing for you. Ifa says that you shall not die without leaving several children behind you who will continue your ancestral lineage. Ifa however advises you to offer ebo and to offer a human being to serve your ancestral spirits.”

Okanmbi offered all the ebo. He called for the Aworo (officiating priest) of his ancestral shrine and asked them to look for a suitable person who would be serving in the shrine. “Kabiyesi, there appears to be a misinterpretation somewhere,” said the head of the Aworo. What we need to do is to slaughter the person so picked for the ancestors so as to enable them to bring forth the fruit of the womb for your wives.” “No!, shouted Okanmbi, that I shall never do!” How could you expect me to kill one human being in order to get another? The spirits will not be happy with such an act,” he declared. The Aworo told him, that what they (the awos) had said was the wish of the spirits and it could not be changed by anyone, least of all the custodian of the very tradition which they wished to uphold.


After many arguments back and forth, it was concluded that a slave would be used and offered as sacrifice for the ancestral spirits. Olofin Okanmbi was advised to pick any one of the numerous slaves living in the palace so that the ritual could be performed that very day. Okanmbi refused to use any of his slaves. He said, “They are all very familiar to me. They are all a part of my subjects. I cannot bear the loss of any of them. They are simply part of my household”. He concluded that another slave needed to be pHe said, “They are all very familiar to me. They are all a part of my subjects. I cannot bear the loss of any of them. They are simply part of my household”. He concluded that another slave needed to be purchased so that the ritual would be performed that day. The Aworo sent two Abese (palace domestic staff members), to Ejigbomekun market to go and purchase a slave forthwith.

At Ejigbomekun market, there was only one slave in the market that day. The name of the slave was Oluwo, Agbamonu - ile, eru Ikole” Oluwo was captured at Ikole-Ekiti. This slave, a female, was in her twenties. She was of average beauty. “Can we use a female as ritual material for Olofin’s ancestors?", one of the Ilari who came to the market asked his colleague. “Why not?, blood is blood - whether from the veins of a male or a female.” “As long as it is a human being, the wishes of the ancestors and the Aworo will be satisfied”. “In any case, the young woman will be offered to the ancestors today before sunset, so why must we give ourselves undue worry over that?”, The second Ilari responded. All these conversations occurred right in the presence of Oluwo. When they eventually bought her in the market, she knew that she was going to the palace to be offered as sacrifice. In this wise, she was aware of the fact that she would not live beyond that very day on earth. This realization made her to resign herself to her fate. The three of them, Oluwo and the two Ilari, left for the palace soon after the payment.

At the junction of a three crossroads on the way to the palace, they met four prominent Babalawo who were traveling from town to town and from one village to the other. They had never stayed in one town or village for more than three months at a time. So at this junction, they were confused as to which direction to take. They therefore decided to consult Ifa for guidance. The names of the four Babalawo were: Agirigiri Awo ori ikun Ona gbo kanyin-kan ma we Apankoko pankoko pankoko pa
Kii fee mu t'owo o re wa
Afi ko gba t’owo eni
Translation:
Agirigiri, the hard part of the skull of a squirrel The road may make a sponge old and feeble, but it will never take a bath with it Apankoko pankoko pankoko pa (the pet name of the third Babalawo)
He who is reluctant to release his own things but enjoys taking from others (the pet name of the fourth Babalawo)

When Ifa was consulted, (Oturupon-Irete) was also revealed. As they were analyzing this Odu, Oluwo and the two Ilari passed them by. 

“Young woman”, one of the four Babalawo called, “You are going to become pregnant and you shall give birth to a baby boy. Seventeen lunar years after, the boy shall become an Oba. Right now, you have only six pieces of cowries with you. Ifa says that you need to offer them as ebo so that what you have been told will come to pass” he concluded.

Oluwo stopped short in her tracks, she was convinced that the message was certainly not for her. She knew that she would not be around the next day, not to mention the next year. “Exalted Ifa Priests, I am sure a mistake has occurred in your message as that message cannot be for me. Truly, I have only six cowries left with me here and I am prepared to give them to you as my refusal to do so will not make the money useful to me anyway. I am going to meet my death today as all preparations have been made for me to be offered to Olofin's ancestors this evening”, Oluwo responded. She then handed over the six cowries to the Babalawo.

“Young woman, we have just told you what Ifa asked us to tell you,” the Babalawo said. They asked for her name and she told them. The two Ilari were laughing and rolling on the ground, making jest of Oluwo and the four Ifa priests who they considered to be very stupid people for engaging in an exercise of futility. “Can’t these stupid Babalawo realize that this woman will soon die today? How will she become pregnant, within the short period remaining for her to live on earth?”, they probed. They then resumed their journey back to the palace. They soon reached the palace.


As soon as they arrived at the palace, Olofin Okanmbi asked another Ilari to go and call the Aworo so that the ritual could be performed without delay. When the Aworo arrived, they forgot to bring along with them the Teetu, the executioner. By the time they got the Teetu it was very late and nothing could be done that day. The head of the Aworo said, “Kabiyesi this ritual cannot be done in a hurry. We therefore need to postpone it until the next day so as to be able to do a thorough job for His Royal Highness”. It was agreed that the assignment would be performed the next morning.

When it was clear that everything would have to wait until the next morning, Olofin Okanmbi called one of his wives who happened to pass around the palace at that material point in time.” Olori, please help me take care of this young woman until tomorrow morning”. He pleaded.

This Olori was not aware of the development taking place in the palace in regards to the ritual or even the Ifa consultation which was done earlier that day. She was incidentally the wife in whose room Olofin Okanmbi was supposed to sleep in that night. She retorted to herself:”this is the peak of insult that Kabiyesi is passing on to me. Why is it that when it is my own turn to receive the Olofin in my room that he asks me to go and take care of another woman for him?! Why must he be insulting me like this? Why is he so insensitive to my emotional requirements? As if this is not bad enough, he has ordered me to do this in the presence of his chiefs and office staff. I am sure they are laughing at me by now”, she complained bitterly to herself. “Anyway, I know what to do to him. I will surely make him pay for this. He has asked me to take care of a dirty, stinking, ragged, hungry looking woman when I had just gone to plait my special hair-do which he enjoys seeing on my head. I shall make him pay for this!" She continued on and on until it dawned on her that if she refused to comply with the directive of the Olofin, she would be severely dealt with.

Consequently, she fetched water for the woman. She asked her to go and take her bath. She gave her food and let her (the slave) go and sleep in her own room until the next day. The Olori then went to sleep in another room.


Meanwhile, the instruction that Olofin Okanmbi gave her was for her to take care of the young woman by ensuring that she was kept among the female slaves and to make her comfortable until the next day. He asked this Olori to do it because she was one of his favorite wives.

In the dead of the night, and as is the custom in all Yoruba palaces, Olofin Okanmbi felt his way into his favorite Olori’s room. As soon as he entered the room, even though the room was in pitch darkness, he knew that something was amiss. He could not perceive the fragrance he used to feel whenever he normally entered his Olori’s room. When he entered her bed, he discovered that her favorite hair-do, which she had made and which he saw in the evening of that day, was no longer there. She also did not utter one word or sound while he was in her room. “This is the peak of Olori’s insolence towards me” Olofin thought within himself. “I shall no longer tolerate this, I am going to deal with her. I will teach her one or two lessons which she will remember for the rest of her life!! Why must she remove the Aaso hair-do which she is supposed to have on when I come into her room? And why is she not uttering any words? By the time I finish dealing with her, those who do not know her will weep for her”, he swore. Olofin Okanmbi toyed with the idea of refusing to make love to her, but decided not to do this. He reasoned that doing so would have no positive impact at all. It would only make the woman think that he had gone into another room to make love to another woman. He therefore made love to the woman on the bed without much interest or enthusiasm and then left for his own room immediately.

Unknown to Olofin Okanmbi, he had just made love to Oluwo, the slave he was expected to offer to his ancestors as sacrifice the next morning. 

While in his room, anger did not allow Olofin Okanmbi to sleep. He was contemplating the most appropriate punishment for his recalcitrant wife. He concluded that the punishment must be made public as a deterrent to other wives.  The Olori was equally contemplating the most appropriate response to Olofin’s blatant cheating on her because she knew he had slept with Oluwo. She concluded that she would make it difficult for him to appeal to her. She vowed not to accept him in her room and on her bed for at least three lunar months. 


Very early the next morning, Olofin was in the palace waiting for his Aworo. The first person he saw was his favorite wife. She was full of anger. But alas, the Aaso hair-do was still on her head! Out of anger and frustration, she shouted “Kabiyesi, why did you do that to me yesterday? Instead of you sleeping in my room, you chose to have another woman instead of me. To add insult to injury, you asked me to make her comfortable for you."

That was when everything that had happened the night before became very clear to Olofin Okanmbi. He then understood why the odor of her fragrance was not perceived; why the hair-do suddenly disappeared at night; why she had not uttered one word or sound; and why his wife was now very angry and upset. Olofin Okanmbi explained to her that “I did not ask you to keep this woman in your room for me. Instead, I asked you to take care of her and to find her a space in the female slave’s quarter and make her comfortable there” Olofin Okanmbi went further that “immediately I reached your room at night, I noticed that something was amiss. However, I did not wait to find out what it was before I returned to my own room. You need not worry, because of my keen senses, I did not make love to Oluwo. I would never have made love to someone else instead of my favorite Olori." He concluded. 

After being assured that no harm was meant and that nothing was done to slight her, the Olori apologized to her husband and everything returned to normal.

Meanwhile, Olofin Okanmbi was full of confusion. He was thinking within himself. So many thoughts crossed his mind at the same time. So I have made love to this slave woman. If this has been done, then what difference is there between her and my other wives? After making love to her, do I have any moral justification to ask people to offer her as sacrifice to my ancestors? Do I have any reason to discriminate against her based on the fact that she was a slave? What was the difference in the birth of slaves and free born? 

After much debate within himself, he concluded there and then that he could not justify the death of this woman and therefore could not order her death. If it was true that his ancestors needed a human being to be sacrificed to them, surely it was not this young woman, he reasoned. In conclusion he decided to spare this woman. 

After this, the Aworo and Teetu came. Olofin Okanmbi discussed the situation with them and told them that he had just discovered something which made the young woman unsuitable for sacrifice to his ancestors.


Olofin Okannibi ordered that Oluwo should instead become the personal staff, servant and aide of his favorite wife. This was very pleasing to the Olori and Oluwo, the slave turned domestic servant. Oluwo soon became Olori’s companion. Olori would treat her as a younger sister.

One month after, Oluwo reported to Olori that she had missed her period. Olori asked her how she managed to become pregnant. She asked, “Were you sleeping with the slaves or any of the other male domestic servants in the palace? She responded that Kabiyesi was responsible for her pregnancy!! Olori nearly fainted.

When she recovered, she inquired, “How did this happen?" Oluwo explained everything that had transpired to her that one night. Oluwo said that when the Olofin entered her bed she decided not to say a word during the whole ordeal because who would dare say anything to the Olofin? And also, what did it matter anyway since she would be executed the next day? “Let us go and meet this cheating double - crossing and shameless man!" Olori screamed. 

Sheepishly, Oluwo followed Olori to confront Olofin Okanmbi. “You are a liar, a cheat and an irresponsible man! Imagine an Oba controlling the whole world making love to an ordinary slave! How many free born women have you talked to that have refused your overtures that made you to condescend so low to the extent of making love to a slave! Your entire subjects will hear of this! The person who all mortals on earth tremble at the mere mention of his name! I will ensure that your name is dragged in the mud! I will ….."


“Quiet woman! And mind your utterances before you incur royal wrath on yourself. I shall not sit passively and allow anyone, which includes you, to insult me right in my presence. If you have any problem, explain it quietly and with due respect or keep your mouth shut”, Olofin Okanmbi thundered back at her.

“Did I hear you say if I have a problem? Of course I have no problem. You are the one who has a problem and your problem is that you condescended so low as to make love to a mere slave! You made yourself cheap. You personally decided to throw your self-respect into the wind. You are the one who needs to explain to the world why you have chosen to make love to an ordinary slave! Shameless man!" She was crying at the top of her voice now. 

“If you don’t keep quiet now, I shall order the guards to not only bundle you out of my royal presence but to equally throw you out of the Palace. If there is any problem, let me know and stop ranting. If you must know, I have never tampered with my dignity and self-respect. Both are still and will continue to remain intact as long as I live."

"Maybe you do not know this yet,” said Olori. "The breeze has blown and the anus of the fowl has been revealed. Your illicit love affair with Oluwo has been exposed. There is no secret in this world. Remember, this girl here was supposed to have been offered as sacrifice to your ancestors the next day after she was brought into the Palace. If you had done just that, maybe your little but cheap secret would have remained a secret forever. But no, the ancestors have a way of exposing people like you. You ordered that she must not be used for that purpose again. Others may think that this is as a result of your kindness; but no, it was because you had already commenced an illicit love relationship, which you wanted to continue with her. Let me tell you this; there is no denial as Oluwo is already pregnant for you!”


Olofin sat quietly for what appeared like an eternity. Afterward, in the most solemn voice she had ever heard him use in all the time they had been together, he said “Oluwo, is it true that you are pregnant from me?”

Instead of answering, Oluwo was just crying quietly. "Is it true?" Olofin Okanmbi persisted with his question. After some time, Oluwo nodded her head in confirmation.

"What do you have to say to this? Everyone will hear about what you have just done, I can assure you of that. I will personally let the world know that you have polluted your royal blood, and the whole royal household by impregnating a mere slave”! She screamed.

Instead of responding, Olofin Okanmbi stood up very slowly and quietly walked into the ancestral shrine. He was there for quite some time. When he finally came out, Olori and Oluwo were still where he had left them.

"Do you know why I went into the shrine of my ancestors?” he asked Olori. Without waiting for an answer, he continued with his statement; “I went to the shrine to give praises and thanks to my ancestors. Although what happened that one night was most unfortunate, it was through this woman that I was supposed to use as sacrifice that I have now become a potential father. I feel that my ancestors knew that this was how I’d be able to beget a child. The ways of the deities are mysterious. I thank my ancestors for answering my prayers". He paused for his message to sink in properly.


"As for you Olori, you do not need to worry yourself about telling the whole world for me. I shall do that by myself, starting from this very moment". After this, he turned to Oluwo and said; "You have made me a potential father and for this I am forever grateful. As from today, you are now one of my wives. All the necessary formalities shall be concluded within one week. I shall invite the people and the Oba of Ikole - Ekiti to attend the ceremony. As from today henceforth, you are free. You are no longer a slave but a free born and an Olori. All rights and privileges of Olori are hereby yours. No one shall address you as a slave anymore"!!


That same day, Olofin Okanmbi announced the new status of Oluwo to everyone in the palace. All the other wives and slaves reluctantly accepted her new status. Soon after this, all the other wives became pregnant as well and about nine months later Oluwo gave birth to a baby boy. Soon after this birth, the other Olori gave birth to their own babies. Okanmbi was a very happy man.

Sixteen years after this, Olofin Okanmbi joined his ancestors. Immediately after this, the process of choosing a successor began. Ifa was consulted. After exhaustive investigation, the son of Oluwo was picked to succeed his father. Thus Oluwo became the Oba’s mother. It was at this moment that Oluwo remembered the predictions of Ifa from several years back and began to give praises and thanks to Olodumare, Ifa and her ancestors. She then insisted fervently that she must be initiated into Ifa! Her wish was granted. She therefore became the first woman in the history record of Ifa to be initiated into Ifa.

Soon after the installation ceremony of her son as the next Olofin of Ile-Ife, the four Babalawo who predicted that Oluwo would become pregnant and give birth to a baby boy and that 16 lunar years after, the boy would become the next Oba of Ile-Ife returned from their wanderings. They asked for Oluwo. They were told that Oluwo had become the mother of their new Oba. They sent a message to the Palace that they would like to come and visit Oluwo.

When Oluwo heard of the message, she was overwhelmed with joy. She quickly sent a message back to them, saying that she was eagerly expecting them. She spread a new mat, put her Ifa and that of her son’s on the mat. She put kola nuts, water and gin on the mat and waited for the Babalawo to arrive. 


As soon as the four Babalawo appeared, she began to sing the following:

E g'oore o , e p'abi o Awo rere o E g'oore o, e pa'bi  Awo rere Agirigiri, Awo ori ikun Babalawo ni won nse o E g'oore o, e pa'bi o Awo rere o E g'oore o, e pa'bi  Awo rere Awon Ona-gbo-kanyin-kan-ma-we Babalawo ni won nse o  E g'oore o, e pa'bi o Awo rere o E g'oore o, e pa'bi  Awo rere  Awon Apankoko pankoko pankoko pa  Babalawo ni won nse o E g'oore o, e pa'bi o Awo rere o E g'oore o, e pa'bi Awo rere Awon Kii fe mu t'owo re wa  Afi ko gba t'owo eni Babalawo ni won nse o  E g'oore o, e pa'bi o Awo rere E g'oore o, e pa'bi Awo rere

Translation: Please step on the mat and break the kola nuts Good Awo Please sit on the mat and break the kola nuts Competent Ifa Priests Agirigiri Awo ori ikun is truly a wonderful Awo Please step on the mat and break the kola nuts Good Awo Please sit on the mat and break the kola nuts Competent Ifa Priests Apankoko pankoko pankoko pa is equally a true Babalawo Please step on the mat and break the kola nuts Good Awo Please sit on the mat and break the kola nuts Competent Ifa Priests Kii fee mu tie wa  Afi ko gba t'owo eni is equally a true Babalawo Please step on the mat and break the kola nuts Good Awo Please sit on the mat and break kola nuts Competent Ifa Priests

After all the pleasantries, Oluwo narrated her whole story to them. They listened attentively. After this they asked “Do you now agree that the whole world may change, but what Ifa says will never change?” she responded that it was definitely true.


OBSERVATIONS This story is that of hope lost, and hope regained. The hope was not only regained but it opened the door to boundless opportunities. It highlights the plight of two people who were in desperate need of different things and who were able to realize their hearts' desires - Okanmbi was in dire need of at least a son to succeed him when he died. Oluwo needed divine intervention to at least save her from sure but painful death. Both of them received their miracles with bonuses. Okanmbi was able to have not only a son, but also several children. In the process, he changed the lives of all his wives from those of barren women to those of proud mothers. In the case of Oluwo however, the sure death, which hung over her head, was removed. She had her status changed from that of a slave to a free born. She became a mother of several children. Her first child became the Oba of Ile-Ife, the cradle of human existence.

How did all these happen?

i. They both offered the ebo and complied with the directives of their respective Babalawo.

ii. They sought divine intervention with clean hands and pure hearts. They never deceived themselves, deceived others, or did evil secretly.

iii. When these two conditions had been satisfied, Esu Odara stepped in to ensure that their hearts desires were realized:  First, it was Esu Odara who created the confusion that made the Aworo insist that the person to be brought for Okanmbi’s ancestors must be offered as sacrifice instead of being the one to serve the ancestors in the shrine; Second, she was found at Ejigbomekun market. When there was doubt as to whether to purchase a female for sacrifice, it was Esu Odara who tilted the balance in favor of buying her; Third, Esu Odara was he who ensured that the sacrifice would not be offered the day it was scheduled for. The postponement of that one day changed everything; Forth, it was also Esu Odara who created the confusion into the mind of Olori which made her to misinterpret the directives of Okanmbi; Fifth, it was Esu Odara that caused the confusion in the pitch dark which led Okanmbi to make love to Oluwo, thinking that she was his Olori; Sixth, Esu Odara also ensured that the mind of Okanmbi was changed against using Oluwo as sacrificial material - it was when all these ingredients were present that it became possible for Oluwo to become pregnant; Eighth, Esu Odara was he who eventually ensured that Oluwo’s son would be chosen to succeed his father. 

All these were assisted by the good character of the two principal people involved. Certainty, those who offer ebo and keep to the directives of Ifa are sure candidates of miracles as Esu Odara will continue to be their best friend.


This story equally makes it clear to us that a client need not be around when an ebo is to be offered. As a matter of fact, the moment a client either pays for all the ebo materials or supplies them directly or through proxy, Esu odara will consider that the ebo has been offered. Whether the ebo is actually offered or not is left to the Babalawo and he will be the one to answer for it when Esu Odara comes calling.

CEREMONIES - INITIATIONS
EMPOWERMENT CEREMONIES
               
(please click on any of the following rituals to learn more) 
​
ICOFA (HAND OF ORUNMILA) - Icofa/Mano Arula Ceremony for Connection to Orunmila/Arula. Same ceremony for men & women…both receive full reading and 18 ikin.

ORI-DESTINY - Receive your physical Ori and restore your Destiny! 


ORISA-ORISHA INITIATION - Initiation as a priest of Esu/Eleggua, Osun/Oshun, Yemonja, Obatala, Oko, Oya, Ogun, Sango/Chango, Ososi/Ochosi as well as others.


IFA INITIATION  - Initiation as a male or female priest of Ifa.


SHEDDING - Remove the negative energy of abuse and spiritual actions.


CONCEPTION - Pregnancy preparation rituals.


MARRIAGE - Wedding Day Ceremony.


WEALTH - AJE


HEALTH - OSAIN


For Women:

NANA BUUKEN - For Women Only


For Men:
​
IGBA IWA-OLOFI - The Calabash of existence - the highest level for a male Ifa priest.

For the Advanced Priest: 
​

OGUN - receive your Ogun knife -(For Ritual Work as an Initiated Priest Only).

"Ifa priestesses are called Iyanifa. Awo is often used as a gender-neutral reference to individual Iyanifa or Babalawo, as well as to the group as a whole. An Awo is a spiritual counsellor to clients and those whom he or she may have assisted in receiving tutelary Orisa shrines and/or initiation into the spiritual tradition of the Orisa. There have been Iyanifa, women Ifa priests, since time immemorial in some areas of the world, such as Ibadan, Nigeria", yet we find that many women of today are still confused about their roles.

For many years, there have been and still is a huge controversy about the roles of women in Ifa and Orisa life. Women have come from a place of misconception about their roles according to the DOs and DON'Ts set fort by men in Ifa and Orisa life. Many women have been trying to organize women in order to teach them or to bring up their understanding of their responsibilities in Ifa/Orisa life and what CHANGES they can must make within the RANKS OF IFA/ORISA LIFE.  In 2003 a group of Iyanifas organized and held an Iyanifa Worldwide Congress in efforts to bring the women in Ifa/Orisa life to an understanding of herself. Some of the questions surrounding these roles stem around how women are limited or not limited  based on their status as Olorisa, Awo, Iyanifa.

WHAT IS THE ODU (SACRED IFA SCRIPT) THAT SAYS WOMEN  SHOULD NOT INITIATE OTHER WOMEN INTO IFA? SHOULD WOMEN BE ABLE TO INITIATE MEN INTO IFA, YES OR NO AND WHY OR WHY NOT? KEEP IN MIND THAT WE ARE TALKING ABOUT IYANIFAS WHO ARE TRAINED. YOUR KNOWLEDGE, EXPERIENCE AND OPINIONS ARE APPRECIATE.


Join me (O'Fae O'Fae) and our special guest, Iya Fayomi Falade Aworeni ObaFemi of Ile Iwosan Orunmila Mimo Temple

Iyanifa Ifa Priestess
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In this article we talk about women in the Ifa Yoruba religion. We take a glimpse into their roles and responsibilities. We also talk about Iyanifa initiation and its history along with the controversy manifested by a mindset arising out of a lineage of the Ifa Yoruba religion.

Iyanifa Women of Wisdom

What is Iyanifa?

The Yoruba term Iyanifa refers to a highly trained Yoruba Ifa priestess. An experienced Iyanifa with many years of Ifa practice will have the skills to identify problems in a person’s life. She will be able to determine root cause of issues and prescribe solutions that aid to resolve those issues.


The translated meaning of Iyanifa is “mother of secrets” or “mother of wisdom”. The term Iyanifa is derived from the Yoruba word Iya, meaning mother.


Other similar Yoruba terms used for an Ifa priestess are Iyalawo, Yeyelawo, and Mamalawo. There are minor differences between these terms, although the common definition among them is related to the wisdom possessed by the female Yoruba Ifa priestess,

As an example, the term Iyanifa could indicate the Ifa priestess is well versed and actively practices Ifa divination.


The male counterpart of Iyanifa is known as a Babalawo ifa priest. Learn more about a Babalawo here.

Iyanifa women of wisdom

Iyanifa Responsibilities

Like a Babalawo, an Iyanifa that chooses to practice Ifa is also tasked with the primary responsibility of helping others. They have the ability to help individuals and whole communities progress in life in a very positive manner.


Through many years of proper training and practice, an experienced Ifa priestess can provide the understanding of how to address or proceed in any given life situation. They help to bring clarity to uncertain scenarios being experienced.

Iyanifa women of wisdom

Iyanifa Responsibilities

Like a Babalawo, an Iyanifa that chooses to practice Ifa is also tasked with the primary responsibility of helping others. They have the ability to help individuals and whole communities progress in life in a very positive manner.


Through many years of proper training and practice, an experienced Ifa priestess can provide the understanding of how to address or proceed in any given life situation. They help to bring clarity to uncertain scenarios being experienced.

An Iyanifa may use Ifa divination tools  such as the divining chain known as the opele chain or in some regions of the world they way use Ikin ifa (sacred palms nuts) and the opon Ifa. A combination of these divination tools may be used within the complex system of Ifa divination to help determine solutions to problems and help guide people towards the manifestation of their destinies.

At a high level, an Iyanifa Yoruba ifa priestess provides spiritual guidance to all people of any culture or religious backgrounds. She can prescribe and perform ebo sacrifices that are used to correct situations in a person’s life. She can also specialize in herbal healing medicines that help heal illnesses and improve health.

Iyanifa Initiation Controversy

Initiating women into Ifa has been a controversial topic in certain regions of the world. This has been primarily due to regional differences and the Ifa lineages derived from traditional Ifa religious beliefs.


One of the lineages that has felt strongly about women being initiated into Ifa is the Lucumi tradition from Cuba. This mindset was developed at some point in Cuba as the traditional Ifa religious beliefs were being integrated into Cuba and evolved into what is known today as the Lucumi lineage. Although not all Cuban Ifa practioners share the same mindset.

Throughout the years, there have been continuous influxes of Cuban migrations to the United States. They have brought with them what they have learned in early Lucumi Cuban traditions related to initiating women into Ifa. Not much was known in the United States related to the possibility of women being initiated into Ifa due to these influences.

Not until women started going back to Africa and seeking out root source information did it become apparent that women were able to initiate into Ifa.

Iyanifa – History of Women in Ifa

There has been much debate in recent history about the historical aspect of women being initiated into Ifa. This debate has caused confusion about the position of Iyanifa. Speculation over the time frame of existence has been the topic of conversation. Questioning if the position has existed since the beginning of Ifa or if it was created throughout time.


A very well respected elder in Ifa, honorable Araba Ifayemi Elebuibon from Osun State Nigeria has provided clarity for this topic. He is a direct descendent of Olutimehin one of the founders of the ancient city Osogbo. In the following video he explains the role of a woman in Ifa. He also mentions historical events related to the progression of women in Ifa and Oshun the orisha who started it all.

Araba Ifayemi Elebuibon on the role of women in Yoruba tradition


In this second video, Araba Ifayemi Elebuibon talks about the role of Babalawo and Iyanifa. He mentions their duties related to divination and ebo sacrifice as well as learning and practicing Ifa prior to and after initiation.

Real life stories of women’s journey into Ifa

If you are Interested in reading real life stories of women embarking on their journey into the mysteries of Ifa, we recommend the book Iyanifa Women of Wisdom written by Ayele Fa’Se’guntunde’ Kumari PHD. You can find it at the following link:


Iyanifa Woman of Wisdom: Insights from the Priestesses of the Ifa Orisha Tradition, Their Stories and Plight for the Divine Feminine

Ifa initiation – Basic characteristics a person should possess


Rest assure in traditional African Yoruba beliefs, women have the right to be initiated into the mysteries of Ifa. The agreement made between Oduduwa and Orunmila in relation to a woman seeing or receiving Oduduwa must however continue to be respected. Due to this agreement, initiation ceremonies are slightly modified as to avoid exposing Oduduwa to a woman.

Regardless of gender, the most important characteristics that you must possess prior to embarking on your journey into Ifa are those that can be learned without Ifa initiation.

Your current state of mind plays a major part in determining your readiness of being initiated into the mysteries of Ifa. Having a good positive foundation of your self-character is important for yourself and for others that you will be helping along the way.

If you aren’t in good moral standing with yourself, you will want to start making the cognitive behavioral changes to include honesty, humbleness, integrity, loyalty, patience and understanding. These are just a few of the basic moral attributes an Iyanifa should possess. Developing and maintaining good morals such as these mentioned will start you off in the right direction towards becoming an honest practicing Ifa priestess.

Conscious positive changes create good character – Iwa Pele

Learning Ifa

Becoming Iyanifa requires the same stringent study habits associated with becoming a Babalawo. They go through a long process of memorizing the 256 odu ifa.

Odu Ifa is known as the literary or oral corpus of ifa, it is the foundation of Ifa containing historical and timeless wisdom and knowledge that apply to all given scenarios in life.

Each odu ifa contains verses or ese of traditional Ifa knowledge and wisdom. This information is what helps guide all of mankind towards the manifestation of their destiny in a positive and progressive manner.


The person learning and memorizing the odu ifa will also need to learn how to interpret most if not all the ese (verses) of each odu and know how to apply them to any given scenario.

Learning the secrets of ifa is not as simple as picking up a book that contains all the information you’ll need to become proficient at Ifa practice. You can find different sources of information, books and websites like this one that provide helpful information about Ifa. Information that can give you a good understanding of what Ifa is all about.


Most of the secrets of Odu Ifa are passed down word of mouth from generation to generation through training and teaching. You’ll also find interpretations of odu Ifa here in this website.

The path to becoming enriched with the knowledge and wisdom of Ifa is a life long journey. Time and patience are synonymous with the nature of learning Ifa. Through these characteristics a person may have the privilege to become blessed with the knowledge and wisdom of Ifa.

This is one of the reasons why the title of Babalawo or Iyanifa is not immediately obtained when initiated. Only after a significant amount of time and dedication towards learning Ifa and practicing the Yoruba religious concepts may a person earn the title of Iyanifa or Babalawo.

Learn more about the concepts of the Yoruba Ifa religion here

Ifa Yoruba teacher – How to find a good elder and mentor

Choosing your Ifa Yoruba teacher is a very important decision you will have to make before you start your journey into Ifa in a positive way.

Get to know the person you are considering in guiding you through the process of learning Ifa. You will want to use your common sense when getting to know the person.

Be aware of their behavior in general, asses what type of person they are. Do they have good morals? Are they honest, humble, genuine, patient, understanding and loyal?

How do they treat their home, family and others? Are they responsible and reliable? What type of people do they affiliate themselves with?

These are just a few common-sense questions you can ask yourself to help guide your decision.

Apetebi Orula

Being married to a Babalawo

An apetebi is the term used for the wife of a Babalawo. This term does not necessarily signify the woman is an Ifa priestess. Apetibi is not initiated into the mysteries of Ifa and has not received the training to become Iyanifa. Although an apetebi can become Iyanifa if it is in her destiny.

The role of an Apetebi is similar to the role of the first lady of a church, the spouse of the pastor. The primary responsibilities of an apetebi include supporting her husband in Ifa related ceremonies and processes. Making sure that all the operations of Ifa related operations go smooth.

In some instances, the role of Apetebi may be held by a woman not necessarily the wife of the Babalawo. For example, a mother, grandmother, or aunt of the family.

Other duties performed by this role include attending to the day to day family related household work, cooking, cleaning, and attending to her family. She is always making sure the operations are going smooth.

An Apetebi, just like any caring and loving woman, should never be taken for granted. She should always be well respected and acknowledged for all she does.


Ase to all Iyanifa and Apetebi

Welcome!
I am Ivana Iyanifa, an oracle, diviner, teacher, speaker, wise woman and Ifa Priestess of the Yoruba tradition. I am also a medicine woman of Slovenian lineage.
I help you find your direction, feel fulfilled and move through the cycles of life with grace and clarity. You can shift from despair to abundance, and from fear to love.
My work moves beyond simply offering hope and perspective. I give you tools you can use to feel free, empowered, inspired and reconnected.

Wherever you are in life, I want to help you find what you yearn for.

Ifa is an earth based African spiritual tradition that was conceptualized by the Yoruba people of Nigeria, West Africa. According to oral literature, the practice of Ifa originated as far back as eight thousand years ago, making it possibly the oldest monotheistic religion in the world.

Ifa is balanced on three legs: Orunmila (Creator), Orisa (Nature Spirits), and the Ancestors. The Supreme Being, Orunmila, is without gender and is not an active participant in the affairs of living humans. Orunmila is benevolent and has provided a Universe with all that is needed for humans to be fulfilled and happy. Through Ifa divination, diviners invoke Orunmila, the deity of wisdom, spirit of destiny, prophecy, morality and ethics. Through a rich language of visual metaphors, Ifa priests convey their concept of the cosmos, and the forces that animate it in the design and creation of the times. Ifa divination rites provide an avenue of communication between the spirit world and that of the living.

Ifa divination is performed only by an initiated priest called Babalawo (Awo) (male Ifa priest), or an Iyanifa (female Ifa priestess). The diviner provides insights into the future of the person requesting this information. Ifa is characterized by a deep sense of the interdependence of all life. Every life form and element of Nature has an inner soul force — including waters, rocks, fire, clouds, metals, plants, thunder, Earth and wind. These natural energies that comprise the Universe are called Orisa. Each Orisa has its own specific function. Humans are in constant communication with Orisa energy, whether we’re aware of it or not.


A good Babalawo (Awo) & Iyanifa will always show respect and humility and will have good character values. He or She will help and assist in attaining anyone with their Highest Destiny. The priest or Priestess will be a respected leader who is in touch with the spiritual and is never in conflict with any other tradition or religions – indeed; will help is sought in many ways as his or her influence extends into all phases of life. Awo/Iyanifa will live for one purpose only, to discover the will of Orunmila. Moreover, He or She will lives in accordance with the beliefs of IFA and his manifest reverence and meticulous observance of its ritual constitute one of the strongest arguments against the charge of general dishonesty.


Through Ifa, we are awakened to our Ancestor spirits that are always with us, while realizing they must be honored, acknowledged and consulted. All people are born good and with a destiny meant to develop their character (Iwa-pele). Ifa divination was given to us so that we could periodically check in to make sure we are staying in balance and following the path of our destiny. The mysteries and teachings of Ifa revealed in divination are contained in a body of scriptures and stories called Odu.

Ifa practitioners do not regard their spirituality as a “religion” in the Western sense. It is rather a way of relating to spiritual energy that helps individuals discover and stay on their path.
Ifa tradition is based on staying in balance with our community and with the world itself, with our ancestors and our personal spiritual energies. Diviners are encouraged to employ common sense and personal responsibility to appreciate the sacred everyday life, and to integrate all aspects of being, namely the physical, the emotional, the mental and the spiritual.

IFA is the Divine Message of Olodumare (Almighty) to mankind.
IFA is the word of Olodumare.
IFA transcends all the cultures and traditions of all things – man, animals, plants, rocks, water, wind and fire.
IFA explains the basis for the existence of all things past, present and future.
IFA prescribes the spiritual/physical solutions to all problems.
IFA is the first, oldest and truest religion of mankind.

Orunmila, harbinger of the divine message of Olodumare (IFA) is thus the first and truest guardian of universal secrets of existence.

Orunmila, in all things spiritual and esoteric is the deputy of Olodumare.

All Orisa worship and veneration are acceptable, provided they are subservient to the worship of Olodumare as outlined by IFA religion.

No guidelines or signposts to salvation can lead to the path of divine truth except that outlined by Orunmila

books to order
black gods by john mason

the handbook of yoruba religious concepts baba ifa karade