HOW TO MAKE IFA CONSULTATIONS/ IFA DIVINATION (IDAFA)BY BABALAWO OBANIFA-Obanifa extreme documentaries
Babalawo Obanifa
shall through the medium of this current work reveal and document practical
step by step involve that can be use to conduct or carry out an effective Ifa
consultation. It is instructive to note
that Information made available in this work can be rely upon as authoritative
practical practicing guide for any Babalawo or any member of the general public
who want to have an detail practical knowledge on how to conduct genuine Ifa
divination. It is instructive to note that the authors of this work Babalawo
Obanifa is practicing diviner and an authoritative leading Ifa and Orisa
theologian. So, any knowledge share and document in this work can be rely upon
Ifa practitioners of this generation and the future.
What is Ifa Consultation?
Idafa or Ifa dida which some people informally refer
as Ayewo, in some part of the world is known as Ifa readings or Ifa
consultation / ifa divination is a
divine method through which human being or group of human seek divine guidance
of Ifa to proffer solution and succor to their problems and other life
challenges as well understand who there are through the spiritual system of
Ifa. During Ifa consultation Ifa will proffer solution through ebo (sacrifice)
Ibo (propitiation) . In Yoruba Ifa cosmology and theological thoughts. It is
believed that the act Ifa consultation and divination start in Ikole Orun
(heaven) when all the Irunmole want to come to this world. They will first make
Ifa consultation. It is believed in Yoruba cosmology that Olodumare himself and
other Irunmonle do seek Ifa consultation in heaven. There are various reason
while people make or can make Ifa consultation. For example, Ifa consultation
can be make to ascertain the life path of human being. For example the making
of Ikosedaye,for choosing of career or occupation, for mate selection or
marriage, when an individual is sick, for success in business, to make
enquiries on travelling or business venture. When life is good or when life is
bad.
How to Make Ifa
Consultation
In making Ifa
consultation there are various stages and steps that must be observe
chronologically before acceptable Ifa consultation can be make .There are 8 to
9 important steps that must be observe before a genuine Ifa consultation can be
make. They are:
1
The choosing or selection
of Ikin Ifa (sacred palm nuts for Ifa consultation) If the Ikin is to be use
for the consultation
2.
Prayer request of the
prospective clients on Ikin or Opele (divination chains) The prospective
clients if present will do this, If absent it can be done on his behalf.
3.
Paying of homage to
Olodumare and divinities on The Ikin or Opele for the purpose of the Ifa
consultation
4
Making of the Idafa through
casting of The Ikin or throw of Opele to reveal the Information or Symbol of the Odu Ifa that will appear for
the prospective clients in questions.
5.
Using Of Ibo to Narrow
the message of Ifa to either Ire or Ibi (positive or negative)
6.
Ascertainment of the
nature of Ire or Ibi that come out for the client using Ibo and agelong arrangement to it.
7.
Cross examination and
mind rubbing interaction between the Awo and the prospective clients.
8.
Selection of the nature
of ebo and Propitiation require to offer
to meet the prospective demand .
9
The observance of ebo
Now each will be explain
in seriatim.
The choosing or selection
of Ikin Ifa (sacred palm nuts for Ifa consultation) If the Ikin is to be use
for the consultation
In making Ifa consultation
two method are usually the most valid method in Yoruba Ifa spirituality .They are using of Ikin and Opele. Ikin (Ifa sacred palm nuts is usually) is
usually keep in inside Opon Ifa(a design carved wooden figure that is meant to
house Ikin Ifa . Though this day some
Awo do keep their Ikin inside a very beautiful mostly white in color. While
Opele is usually keep inside Apo jerugbe (an Ifa itinerants hand travelling bag
for Babalawo) but in most case some people make pouch for Opele) Some Awo
simply keep their Opele on divination mats. While some Awo simply hang the
opele on the wall .By making nail on the wall ,they will hang it on the wall .
I first Observe the act of hanging Opele around Ajere Ifa or wall in my field
research with Late Baba Arifalo of Ijero Ekiti in my research with him many
years back. When I am researching on Ifa in Aramoko Ekiti some years back I observe
that Awo Fabola of Aramoko Ekiti do adopt same method in keeping Opele
when not in use . In most other case I see that many Awo keep their Opele
inside Apo jerugbe or simply inside the divination mats.
If it is Opele(Ifa
divination chain) that the Babalawo want to use for Ifa consultation. In using
Opele no ceremony or ritual is involve. All what the Awo need to do is to just
remove The Opele from the Apo Jerugbe , or pick out the mat ,or removed it from
the wall where it is hanged. The Awo will proceed to make the divination.
But if it is Ikin that
the Awo want to use. It require special process and ritual for selection of the
Ikin. The Awo will spread a mat and place the inside Opon Ifa(a design carved
wooden figure that is meant to house Ikin Ifa
or any dishes or bowl that contain the Ikin Ifa on it. The Awo will also
bring Ajere Ifa on it, In place where there
is no Ajere Ifa hollow white dish or plate can be used as substitute. Opon Ifa
(flat Ifa divination board) will also be placed on the mat and pour Iyerosun on
the opon Ifa. While the Iroke Ifa (Ifa divination tapper will be place beside
it).In most cases a piece of pure white cloth will be spread on the mat before those items were place on
it.
The next stage is for the
Awo to select Ikin Merindinlogun (Sixteen Ikin Ifa sacred nut) from the Opon
Ifa into the Ajere Ifa . The Awo will need to selecting sixteen Ikin for the purpose
of the Ifa consultation. In choosing the Ikin Ifa the Awo must pay
consideration to his size of palm ,making sure
he choose sixteen that his hands
can handle for purpose of the Ifa consultation.
In doing this the Awo must not create such awareness to the clients even
his fellow Awo presents. The reason
while the act of choosing Ikin (Ifa sacred nuts have direct relationship with
the size of the hands of the Awo who want to make the Ifa consultation is
simple. The method of casting Ikin
involve that the will use his right hand to remove the Ikin from left hand out
of which one or two out of the sixteen Ikin must remain in the hands of the after the scooping. If it remain two he
will imprint one symbol thus: I, If it remain one he will imprint symbol like
this :II to arrive at Odu meaningful Odu Ifa symbol. So if the Awo palm is
small he must try to choose small size Ikin in relation to the size of his hand
during the selection of the Ikin. If his hand his big he will endeavor to
choose big size Ikin during the
selection of Ikin in relation to the size of his hand. Ikin Ifa is the highest tool of Ifa divination. When we are
talking about sacred palm nut in this sense, we are not talking of ordinary
palm nut from common palm nut tree. The difference is always clear. An ordinary
common palm nut tree usually has three eyes or holes at it bottom base. But
Ikin the sacred palm nut is different from the others palm nut in the sense
that its eyes range from four to six eyes at the bottom base. There are for
variety of Ikin Ifa (sacred palm nut),they are
:Osa –Ikin ifa Oloju meta(sacred palm nut with three eyes) this type of palm nut is not regarded as a
valid Ikin Ifa, Awinrin-Ikin Ifa Oloju Merin(sacred palm nut with four eyes)
this is regard as genuine complete Ikin Ifa ).Ikin Ifa Oloju Marun ( sacred
palm nut with five eyes) also a very valid Ikin Ifa.Oduso –Ikin Ifa Oloju
mefa(Sacred palm nut with six eyes, most easily available most valid Ikin Ifa.
The two eye palm nut is not allow to be used as valid Ikin Ifa ,Three eyes palm
nut are acceptable in some places .To my
humble knowledge the sacred Palm nut of Ikin Ifa must have four eyes at least
before it can be used for accurate Ifa divination.
The Awo must first Identify the number of eyes
that each Ikin posses as I explained above. He will need to separate Oduso from Awinrin and osaa.
The Awo
need to put the size of Ikin into consideration in selection of the Ikin in
other in relation to the size of his hands to be able to make the consultation
easy during the scooping as I explained earlier.
After the
explanation explained above is duly observed. The next things to do is the
selection of the Ikin. In which sixteen Ikin must be selected. In choosing the sixteen Ikin or selection of
it. This is not numerically as in
123456789-…… Rather than there are pattern of selection of Ikin that must be
follow. The pattern of selection of Ikin
for purpose of Ifa consultation take this format 5-5-3-2-1. This format have the the twon and language
that goes with it.
When the
Awo pick the first five set Of Ikin from the
Opon Ifa he will say Arun Ora(the five for Ora).
When the
Awo pick the second fives set of the Ikin from the opon Ifa ,he will say Arun
Osin(five for Osin)
When the
Awo pick the three set of the Ikin from the Opon Ifa (he will say Eta
Eguntan(the three is for Eguntan)
When the
Awo pick two set of the Ikin ,he will say Eji Irete (the two is for Irete)
When the
Awo choose one set of the Ikin ,he will say Okan soso niti Olufidan (one is for
Olufidan).
You may
want to aske how did they arrived at this method of counting, I have wonder
like that too when I am growing up and learning. But to be sincere many
practicing Babalawo were unable to explaining the reason, But in the course of
research ,personal study ,and interview by author of this work (Babalawo Obanifa
) across Yoruba land .I discover that many Babalawo just as accept this method
without knowing hot it come to existence
it did not save the young and old among them. It is only scanty few that were
able to give details on how this method of selection of Ikin come into
existence. And those view have divergent
view. The first school of thought believe that it is Orunmila that lay down
this pattern. While other school of thought believe that the pattern of
selection of Ikin for purpose of Ifa consultation was established in Odu Ifa
Irosun Irete also known as Irosun Opinmi.
In Babalawo Obanifa person
field research apart from my personal knowledge and private study ,I research with and interview over 400
practicing Babalawo Across Yoruba Land. This is my finding . I discover that
those Babalawo that share the first
school of thoughts that it is Orunmila that lay down 5-5-3-2-1 for selection of Ikin Ifa for purpose of Ifa
consultation was unable to back it up with any Ifa sacred stanza . Yet the hold
firmly to this believe and Ifa you challenge them that they should
give reason, is ether they attack you
for challenging the status quo. Or claimed those that share other substantive believe
that is back up with evidence but different from theirs are not Babalawo ,Some of them that share
this first school of thought are popular Babalawo some of them are even
title holders. All these does not indicate that these people know Ifa at all or
that they are always right as regard their erroneous held believes ,my research
prove this to me. The second school of though who believe genesis of 5-5-3-2-1 for selection of Ikin Ifa for purpose of Ifa
consultation emanate from Odu Ifa Irosun Irete also known as Irosun Opinmi. The
set of Awo that belong to this second school of thoughts were able to back it
up unanimously with stanza from Odu Ifa Irosun Irete. The fact that I search
from town to town and those who share this second school of thoughts cite
Irosun Opinmi /Irosun Irete give it some credulity .unlike the first
school of thought that base claim n mere
assertion without any Ifa stanza to back
it up.
According
to this second school of thoughts . It is believed that in the before the genesis of 5-5-3-2-1
for selection of Ikin Ifa for purpose of Ifa consultation. Ifa is
usually select numerically from 123456789……. 16 . History and myth have it that there was a
Babalawo in ancients time known as Opinmi who get frustrated one day as a
result of this throw his Ikin Ifa and Ifa paraphernalia into river. And also
jump into the river to commit suicide. The process of recovery him .Attempt was
also make to recover the Ikin . They were able to recover the sixteen out of
the Ikin . The modality in which the recovery take is of 5-5-3-2-1
by different individual who dive to recover the Ikin. On This Ifa says:
Bi olode
meji ba rira won
Won a fi
owo lu owo ipebe -ipebe
Bi onyagbe
meji ba riria won
Won a gbe eru ayo soke
Bi Awo meji
ba rira won lojo won a da bi Iye kan
Dia fun
Opinmi ara Ilode ti nsawo re Ife Ooyelagbo
Ebo ni won
ni ko se
O rubo
Translation:
When two
hunters see each other’s
The will
shake hands ipebe ipebe
When two
farmers see each others
They lift
up the load of their farm produce with joy
When two
Awo known each other just for a day
They will
relate with each other as siblings
This was
Ifa message for Opinmi of Ilode city
When he was
going on Ifa mission to Ife Oodaye
He was
advised to offer ebo
He
complied.
The myth
according to Odu Ifa Irosun Irete also known as Irosun Opinmi have it that in
ancient time .There was a man known as Opinmi who is a practicing Babalawo in in certain hermit (name unidentified) sometime in the past. He works hard and try
everything necessary to become successful but failed to become successful and
have money. He makes Ifa consultations to know how to come out of his ugly
situation and become rich. Ifa told him to embark on Ifa mission to Ife Ooyelagbo.
Ifa predict that when he get to Ife Ooyelagbo that people Of Ife will be mean
to him, they will treat him shabbily and with disdain. But he should persevere
and endure. In the end he will be vindicated and become blessed .He was advised
to offer ebo.He complied. When carry all
his Ifa paraphernalia. When he got to Ife Ooyelagbo. He was a complete
stranger. He have no where to stay. The he head to the house of the Oluawo who is the Araba Awo Of Ife Ooyelagbo. The
latter when his discover and ascertain that he is a Babalawo .he decided to
accommodate him in his house as if he have know him before. As depicted in the
Odu Ifa Irosun Irete that Bi Awo meji ba rira won lojo won a da bi Iye kan(
When two Awo known each other just for a day,They will relate with each other
as siblings) notwithstanding this accommodation gesture received by Opinmi. His life remain
unchanged despite his great knowledge of Ifa. The Awo In Ife ooyelagbo treat
him with disdain. They don’t allow him to go out with them to their affluent
client abode for divination. The Olofin of Ife Ooyelagbo usually invite the Awo
in Ife to make Ifa consultation for him every five days. They will not take
Opinmi along. They will say he is too wretched that he will spoil their
business and below their rank in sight of the king and affluent clients. If
king ask of him they will tell the king that he is not a genuine Babalawo that
he does not have any knowledge of Ifa he is just a mere business man looking
for money. That is how the Awo in Ife Ooyelagbo behave towards Opinmi in
ancient time
When the
situation of Opinmi become hopeless and his life become worse and he even
become dehumanize that he was before coming to Ife Ooyelagbo due to cruel and
inhuman nature of the Awo in Ife Ooyelagbo towards him . Poor Opinmi think of
what to do . He said he will no longer practice this Ifa again. He said the Ifa
have not been favorable to him. He decided to throw all his Ikin Ifa and Ifa
paraphernalia to fast flowing river where he will not be able to recover it and
forget about anything about Ifa.
He did pack
all the items and went to big flowing river. He throw all his ikin Ifa and Ifa
paraphernalia into the river. He also
attempts suicide by jumping into the river to die. But in the process of
jumping he hit his leg with big clog of wood in the river. This make him to shout in pain. The sound of agony which the
nearby people in their farm heard and rush to the river ,they quickly dive into
the river and safe him. He explained his ordeal and reason for his action. Some
of the people who are Babalawo among the people present when they got wind that
he have thrown all his Ikin into the river. They quickly dive into the river after one another to find
the number of Ikin they lay their hand Upon and retrieve it. History have it that the first person to
bring retrieve five Ikin Is Ora ,hence
we have Arun Ora. The second person Osin
retrieve another five Ikin hence
we have Arun Osin. The third person Eguntan reteriev three hence we have Eta
Eguntan. The fourth person Irete retrieve
Two hence Eji Irete any the last person to dive retrieve just one
(hence) we have Okan soso niti Olufidan. When they are able to pack the sixteen
out of the Ikin. They take Opinmi home.
On the
second day they head to the house of Olofin for important Ifa consultation. The
sucide attempt of Opinmi doe not make the Awo Of Ife Ooyelagbo become nice to
Opinmi to give him good cloth or encourage him to follow them. They leave him
to behind. They remain callous as ever.
When they get to the house Olofin. They make Ifa consolation for Olofin.
But their amasement non Of the Awo In Ife Ooyelagbo was able to get and
decipher the purpose of consultion during their narration. Olofin now demand is
no any other Babalawo in Ife any more. They say hmmm there is one Opinmi he is
just hungry man looking for what to eat. He does not have any knowledge of Ifa
,he is just using Idear. Olofin smile . he go and fetch him for me anyway. When
Opinmi arrived he is in rags. The king mention the odu that come forth during
the Ifa consultation . Opinmi was aske to make his onw contribution. The first
verse chants by Opinmi is what actualy reveal and give solution to what Olofin
is seeking Ifa guinadnce about. Olofin asked the entire Awo of Ife start from
their Araba to the lowest among them ,thatbut you sy this man is just an hungry
man looking for food that he is just using idear ,that he had no knolwgde of
Ifa .Yet he is the one that Know what all
you don’t known. Olofin called the Opinmi to his chamber anf give him money to
make him become rich for solving his
problems which the other popular and prominent Awo was unble to solve . That it
is how Opinmi become rich.
It is event
from Irosun Opinmi that give rise to of
5-5-3-2-1 for selection of Ikin
Ifa for purpose of Ifa consultation.
Prayer request of the
prospective clients on Ikin or Opele (divination chains) The prospective
clients if present will do this, If absent it can be done on his behalf.
The second stage involve
in making Ifa consultation is for the prospective clinet who want to make the
Ifa consultation to make his /her prayer request on the Opele(ifa divination)
or selected Ikin meant for the Ifa
divination. The Awo can present the
selected Ikin or the opele to the
prospective client in question if present and told to use it to touch his
/her head, chests and offer his/her and
return the item along with money for the consultation to the Awo .
Alternatively some client prefer to pray over the money and use it to touch
their head and chest and use to touch the Opele or Ikin Ifa that is goin to be
used for the Ifa consultation. In most
cases If the Ifa consultation is be done in absential the Awo may need the name
of the prospective clients and name of his mother. It is instructive that
Yoruba don’t use the name of father for Ifa consultation.
It is instructive that money charge by Awo for Ifa consultation is discretional . An awo
can charge what he likes for Ifa consultations ,he can even decide to consult
for Free. He may charge high. For example the author of this work (Babalawo
obanifa ) don’t charge low cost for Ifa consultation . If a client tell me my consultation
fees is expensive I will tell to go to other Awo who charge less than I do It is not a fight .If you need my
professional service you should be able to pay for it. I will not eat stone ,or
air, neither will I still or do fraud . It from my service I will earn honest
money . If you think I am expensive there are manu babalawo go to other Babalawo that you can afford, it is not
by force. In essence consultation fees is essential. Though it may be dispense
with. The essence of charging is to maintain the economic life of the
practicing Awo. For consultion it is not mandatory that the client pay every
time .it depend on the relationship consultation can be done for free.
If the money is hnad over
to Babalawo .TheAwo will use it to touch the Opele or the ikin and uses his two hand to cover the Opele or
the selected Ikin for the purpose of the consultation he will then proceed to make Ijuba.
Paying of homage to
Olodumare and divinities on The Ikin or Opele for the purpose of the Ifa
consultation
The next stage Ijuba
paying homage to Olodumare (God ) and other divinities. If the Awo will cap
,wrist watch or jewelry at this point he must remove it. For example most time
some think like earpiece ,eye glasses may be left unremoved . The author of
thiw Work (Babalawo obanifa ) have conduct hundreds of Ifa consultation without
remove eye glasses and it has not in any way affect the efficacy of
divination. I asked different other
practicing Babalawo reason behind the act of removing jewelries and cap during
Ifa consultation . there are divergent opinion on this . some said it is to
show humility and allow concentration. Some were of the view that it is to
avoid Ibo Ifa been loss during yes or no finding.
Below are extract of different
method that Babalawo can use to pay homage before Ifa consultation, though you
can pick any one of it for your purpose depend on how good your memory is.
1.
Iwaju opon o
gbo
Eyin opon o gbo
Olubulotun-un
Olumonran losi
Aarin opon
Ode orun
Iba atiwaye ojo
Iba atiwo oorun
Iba Ifa Olokun a s’oro
d’ayo
Orunmila bara Agbonniregun
Bara Igesi Bara petu,
atorise
Obiriti Aji pa ojo’ku
da
Ajeju Oogun
Ato’ri ti ko sunwon se
Ogbon Ile Aye
Opitan Ile Ife
Eleri Ipin
Ibi keji Olodumare
Atoo ba ja ye
Amoo mo tan A bam o
tan iba se
A k’omo loju ala
A ko omo loro bi
iyekan eni
Ope a bi se wara
Ma fi ju ju boju
Ma fo lolo fohun
Ma fi ibi pe ire
Ma fi ire pe ibi
Ma fi ololo fohun
Bo ba ti se ri ni ki
owi Ifa
TRANSLATION
The front of Ifa tray
should listen
The back side of Ifa
tray show listen
The right side of Ifa
tray
The all-knowing on the
left
The center of Ifa tray
The center of heaven
Homage to the dawn of
the day
Homage to the setting
of the sun
I pay homage to Ifa
the owner of the Sea, the one who changes all matters to joy
Orunmila who has
Agbonniregun’s body
Bara Igesi Bara petu
,The one who repair heads
The mighty one who
changes the death date
The one who is potent than medicine
The one who repairs
the bad destiny
The wisdom of the
world
The historian of Ife
The witness of destiny
Second to Olodumare(
God)
He’s enough to live
with
The unfathomable
One who teaches his devotees in dream
One who offer one
guidance like one’s blood relation
The one whose
predictions come to past swiftly
Dont let your vision
power be blindfolded
Do not make your
revelation in deceitful voice
Do not predict good message,
when indeed the message is evil
Do not predict evil
message, when indeed the message is good
Do not make your
revelation in deceitful voice
Reveal the truth the way it is.
The Awo can then proceed to make the Ifa consultation
proper.
If it is a gathering of Babalawo or persons that understand Ifa
they will say Adase(you will divine with accurate prediction)
2.
Nje o gbo Ifa o
Iwo lawo
Emi logberi
Bi o ba ri ire ko wi
Bi o ba ribi ko so
Ma fi ibi pe ire
Ma fi Ire pe ibi
Ma fi ololo fohun
Iwaju opon o gbo
Eyin opon o gbo
Olumu lotun
Olokaran losi
Aarin opon ita Orun
Ile ogere afokoyeri
Ibaa baba
Ibaa yeye
Iba Oluwo
Oba Ojugbona
Iba atiwaye ojo
Ibaa ati Iwo oorun
Adaase ni hun omo
Ibaa ko gbodo hun omo
Bi a ba fe omo loju a
riran
Ifa ohun re
Translation:
Ifa you have heard
You are the Awo ( the
wise)
I am the Ogberi (the
novice)
Please say it if you see
good thing
Please says it if you see
bad thing
Do not interpret
evil to mean good
Do not interprets good to
mean evil
Do not stammer in your
statement
The front of opon you
heard
The back of opon you
heard
The center of opon you
have heard
The Olumu on the right
side
The Olokanran on the left
side
The center of Opon the
front yard of heaven
I pay homage to mother
earth that use hoe to clear its head
I pay homage to father
I pay homage to mother
I pay homage to Oluwo
I pay homage to Ojugbona
I pay homage to the
breaking of new days
I pay homage to the
sunset
It lack of paying homage
that bring regrets
The act of paying homage
don’t bring regrets
If we blow the eye of the
child off dirt
He will definitely see
This is it.
The Awo can then proceed to make the Ifa consultation
proper.
If it is a gathering of Babalawo or persons that understand Ifa
they will say Adase(you will divine with accurate prediction)
3.
Oluduamare Ibaa re o
Ibaa olodumare Oba Ajiki
Ibaa Olodumare Oba Ajige
Ogege oba Agbayegun
Okiribiti oba aji pa ojo
Iku da
Oba Awon Oba
Oba alaa funfun gbogbo
Oba titi aye lo gbere
Iba Oke
Iba Odo
Iba atiwaye ojo
Iba atiwo Oorun
Iba kutukutu awo Owuro
Iba Osan pan Ganaringanrin
Awo Osan Ganagan
Iba winrinwinrin Awo Oru
Iba Okunkun birimu birimu
Awo Oganjo
Iba afefe lele Awo Isalu
aye
Iba efufu lele Awo Isalu
orun
Iba aye Akaramara
Aye mojuba
Akamara
Omo elefue
Aye alare
Enikan ko gbodo gbe sori
Ko gbodo ja
Ko gbodo wo
Kogbodo yeAyae Alaaye
Iba re Ela wori joluweri
Aagbegi lere
Ototo enuyan ti n sona
Igi laafin Ewi Lado
Eni ti Olodumare koko pa
Ojo iku re da
Ibaa re Orunmila
Eleeri Ipin
Iku dudu atelewo
Oro ajepo ma pon
Atori eni ti ko suhan se
Odundu ti n du ori ileemere
Ki oori Ileemere ma ba fo
A to ba jaaye ma jaye
lolo
A san keleku Lagbaoro
Ope igi Irada
Omo enire
Omo enire
Omo kerengbe ja nire nire
Omo saka bi abon
Omo eekana owo ko je ki
ekun o hora
Notori be abe ni se
Ara Ado Ewi
Ara Ekiti Efon
Ara Ota gbedu
Ara Iwonran ibi Ojumon
gbe mon wale aye
Egungun olufe ti n san
Moriwo paako
Ko o gbeni Ko laani
Okinkin tin je ki eyin
erin o fon
Osese a se bi Ega
Iba iyami Osonronga
Alagogo Esuu
Apani ma wagon
Olokiki Oru
Afinju eye ti n fohun
lohun nikan soso
Eye nla ti n fi Egungun
seyin
Otiti
Omimi
Amiluwo
Eyin leni ti won fa Okun
aye le lowo
Odu Iba re loni
Sanasa Moju Ekun suhan
Ekun tin da kolokolo yira
ka
Orisa nle iba reeo
Orisa nla Oseeremagbo
Iku Ike
Oro adaaba jegbin
Asamon nike agbara
Oba takuntankun ti n ba won gbe ode Iranje
Iba re Osun Awuru Olu
Oloyan Iyun
Arewa Obinrin
Awede ko to wemon
Olukoso Iba re
Olukos Arra omo Ogboja
Bambi omo arigba ota
segun
Omo a firi wowo sete
olote
Oko kaliu
Oko Aawa
Oko oya
Ko roko
Ko yena
Ko to rogoji ebe le
lerinwo Odun
Ogunlerinwo oko oya
Otalelegbeje Ada se
Ibaa re Oya Oluweku
Agbona janyin
Obinrin to roro ju
Okunrin lo
Oya nina lapoo ju to
yinbo
Osanyin Iba re oo
Mogbo Iraye;O gba opa lowo
olokunrun sonu
A sa keke-kere gbeje
Aluwee lagbo
Aroni ja sikoto digba
Oogun monya
Ogun Iba re oo
Ogunyakan bi Ogbe
Alakale owo
Onile kangun kangun Ode
Orun
Olomi nile fi eje we
Onilana ola
Egungun Iba reoo
Abala Olumonran ara
ojowon
Esu laalu Iba re
Ologun Ode
Laaroye agongo laago
Alamololamo bata
O fe bata ku lamolamo
Sekete pere
Sekete pere
Onile Ojude
Okunrin firi-fir ja pi
Okunrin deede bi Orun e
ba ko
O ba elekun nibi elekun
O mon ekun n sunju elekun
lo
Elekun n sun omi
Laaroye n sun eje
Obaluaye Iba re oo
Obaluaye Ogoroniganwu
O ni wowo Ado
Arumon loogun danu
Alagemon teere kange Iba
reoo
Eruku ara Iraye Iba ree
oo
A samon ni poroki poroki
ese
Olokun Iba re oo
Olosa Iba re oo
Ibaa re Oluweri magbojo
Baaluwe tooro
Iba Ile otiti
Ona boonawure
Aje oguguluso iba reoo
Iwo ti eeru ati omo n fi
ojoujom wa kiri
Iba Akoda
Iba aseda
Oluwo marun
Ojugbona mefa
Iba Agbongbon Oba nile
ifa
Surepawo agijan
Eregi nile ado Ewi
Iba Araba Awo Ode Oyo
Tedimole Awo Ilare
Iba Erinmi lode Owo
Iba Apanakenake Awo Ode Oyo
Iba Aganagan Awo Ode
Ibadan
Iba Ogbere Awo Ode Owu
Owumokal Awo Ode Ofa
Oroki Awo Ode Osogbo
Ayeni pepe Awo Ilegbudu
Asegba Awo Ode Egba
Iba elewuru
Awurela
Eyinlomo Ijembure
Ibaa fre Osopwuta Awo Ode
Iremon
Ibaa sake Awo Ilu Ooye
Ofafa Awo ode Igbira
Iba kureku Awo Ode ibini
Omo ariyun bole
Ki aji
Ki a ma roko
Ki a wewo wese
Ki si jehun
Awo won nilirin opa
Ilu tobi to yi
Ko ni Egungun
To je wipe Esin ni egungu
won
Oko loro Ibe
Ibaa kemberi Awo ilu
Awusa
Osugbo Awo Ilumagberin
Erelu abiye
Egbe ogba Iba reeo
Egeb oga ogo
Iba re Iwarefa mefa Ife
Olule agboodu
Ajagunmole Ibaa re o Oluwo
lode Isalorun
Awonrannimoja Iba re oo
Iba a
komo nifa oju ala
Iba Osi
Iba Ore
Iba Ita merindinlogun
Iba orin oko
Iba okun oko
Iba okiti awo oko
Iba eyin Imole niju
Iba akitran gegere Awo
ile alakole
Ibaa baba
Ibaa yeye
Iba ori apere ateteniran
Atete gbeni ju orisa
Adaniwaye mani gbagbe
Ori Otosi ni sori apere
Ori olowo odudumoda
Ibaaoo
Tooto iba oo
Bi akata ba jube baba re
a pa Igbin
Bi ekolo ba ju iba babare
Ile a lanu fun
Eyin ni ki e w aba wa se
loni
A ko le dase
Iwaju opon o gbo
Olumu lotun
Olokarna losi
Arin Opon Ita orun
Ile Ogere afokeyeri
A gbori ile peke-pekete
Ma fi ibi pere
Ma fi ier pe obi
Ma fi Ololo fohun
Bi o ba ri ibi ko wi
Bi o ba ri Ire ko wa so
Adase ni hun omo
Iba ko gbodo hun omo
Translation:
I pay homage to Olodumare
The king that we wake up
to greet
The king that we wake up
to care for
The perfect arranger that
perfectly arrange the world
The Okiribi that wakes up
to chnge the date of death
The king of kings
The kings that live for
ever
I pay homage to the
mountain
I pay homageto the valley
Homage to the sunrise
Homage to the sunset
Homage to the Kutukute
the Awo of early morning
Homage to Osanpon
ganringanrin the Awo of afternoon
Home to okunkun
birimubirimu the Awo of Ooru
Homeage to afefe lele Awo
Isalu aye
Homage to Efufu lele awo
Isalu orun
I pay homage to the
sacred Aye
I pay homage to Akamara
The offspring of Elefue
Aye alaare
No one drae carry it on
his head
It must not be detach
It must not collapse
It must not be destroy
Aye the home of the
mortal
Homage to Elawori joluweri
The sculptor that carved
wood to figures
The special tree
decocrator in the palace of Ewi
The first to have his day
of death change by Olodumare
The offspring of Oluorogbo’
Ela iwori please be
generous to us
Homage to Orunmila
The wetness of the choice
of destiny
The black deaths on the
palms
One that eat rep palm oil
and yet not redden in color
One make bad destiny to
good
The odudu that strive to
save the head of Ilemere
So that the head of
Ilemere will not get broken
He who enough to enjoy
life with without fear
He who wrp keleku around
it stomach when walking through the city
Ope the three of
redemption
The child of enire
The child of enire
The child of kenerngbe ja
nire nire
The child of ska bi agbon
The offspeing of it is
fingernails that prevent Ekun from scratching the body
Because it is as sharp as
sword
You are resident of Ewi
Ado
You are resident of Ekiti
Efon
The man from Ota gbedu
The man from Iwonran where
day break to the world
The Egungun Olufe that
dress in palm frond
It has been impossible
for you to save any one
It has never been
impossible for to make anyone rich
The child of Okinkin that
enable elephant truck to blow sound
The child by osese bi oga
I pay homage to Iyaami
Osoronga
The Alagogo Eesu
One who kill without
sweating
The most popular in the
night
One with distinguish
feathers that fly alone
The big birs that have
her teeth made of bone
Otiti
Omimi
Amiluwo
The one whom the control
of the earth has been handed over to
Homage to Odu
Sansa (mark0 make the
face leopard beautiful
Leopard with beautiful
spotted skin
Homage to Orisa nla
Orisa nla Oseermagbo
Iku kee
The spirit that make
extensive plan to eat snails
One give hunch back to
others by force
He who is as heavey as
elephant
The king that livein the
city of Iranje
Homage to Osun
One with breast of Iyun
The woman who epitome of
beauty
He who washes her brass
before washing baby
Olukos
I pay homage to you
Olukoso ariara the child
of Ogoja
One who use two hundreds
stone to defeats his enemies
One who use mid rainfall
to defeat the conspiracy of the enemies
The husband of Kalitu
Husnad of Aawa
Husband of Oya
He who did not weed
He who did not clear the
path way
When he attempt to clear
weeds of forty heaps it take him four hundred years
Many how got damage
Many cutlass were missing
Hoamge to Oya Oluweku
One that is hot
The woman that is more
ferocious than a man
Oya who have fire in her
pouch that white man
I pay homage to Osanyin
Osanyin Orisaje
Mogberaye
He who heal the sick by
takin away his walking stick from him
He who run zig zag to
make sure he receives the fulfillment of the pledge make to him
One that swim in the midst
of charm
The aroni that fell into
pit with the loads of charms
Homage to Ogun
Delicate as open wound
Alakale owo
One who build the house
in heaven
One who have water at
home and bath with blood
One that make wealth
Homage to Egungum
Abala Olumorin of the
city of Ojowon
Homage to Esu Odara
I hail Esu Lalu
Ologun Ode
Laaroye Agongolago
Seke pere
Sekete pere
The man who live in the open façade
The turbulent one that
strike with deadly speed
He met wil the
aggreive’And wept more than the agrrieved
While the grieving person
is shielding tear
Laaroye was shelding
blood
Homage to Obaluaye
Obaluaye Ogoronigawa
He who compel and
renunciate charm
Homage to Alagemon tere
kangeHomage to Eruku the city of Iraaye
A sanmon n poripoki ese
Homage to Olokun
Homage to Olosa
Homage to Oluweri magbo
ojo
Tinny bath rooms
Homage to Ile Ojiti
Ona bonnawure
Homage to Aje oguguluso
Olanbo yeye aaye
The one that both slaves
and heirs are seeking daily
Homage to Akoda
Homage to Aseda
Home to the five Oluwo
Homage to the five
Ojugbona
Homage to Agbogbon the
king in the house of Ifa
Surapawo Agijan
Homage to Eregi the Awo
of Ado Ewi
Homage to Araba Awo Ode
oyo
Tedimonle Awo Ode Ilare
Homeage to Erinmi Ode Owo
Apenakenake Awo Of Oyo
Aganagan Awo of Ibadan
Homage to Ogberee the Awo
of Owu
Owumokja
Oroki the Awo Of Osogbo
Ayenipepe Awo of Ilegbudu
Asegba the Awo of Egba
Elewuru
Awurela
You Awo of Ijebumure
Sake Babalawo Of Oye
Ofafa the Awo of Igbira
Kurekure the Awo Of Ibini
Offspring of Ariyun bole
He woke up
Without going to farm
Washing the hands and leg
And eating our foods
They are Awo of city of Ilorin
Opa
This city is as big as
this without masquerade
It is horse that serve as
masquerade for them
The spear is part of
their rites
Kemberi is the awo of
city of Awusa
Osugbo is the Awo of Ilumagberin
Erelu Abiye
Homage to egbe oga ogo
One who is as plenty as
sands of the earth
I pay homage for the six
Iwerefa of Ife
Olule Agbodudu
Homage to Ajagunmale Oluwo of Isalorun(heaven)
Homage to Aworanimoja
The one that teaches
people Ifa in the dream
I pay homage to Osi
I pay homage to Ore
I pay homage the sixteen
junctions on earth
I pay homage to sixteen junctions
in heaven
Homage to the chewing
stick in the farm
Homage to rope in the
farm
Homage to mound the Aw of
the forest
Homage to all deities in
the forest
Homage to father
Homage to mother
Homage to Ori (destiny)
One that act swiftly in
remembering one
One that iad one faster
than the orisa
One tha bring one to this
earth without forgetting
The destiny of the poor
is undesirable
The destiny of the rich
is what very one crave for
I pay homage to you
If Fox pay homage to
father he kill the snail
Ife eartworm pay homage
to his father
The earth will open for
him
Come to our aid ,we cannot
do it alone
The front of Opon you
have heard
The back of Opon you have
heard
Olumu on the right side
Olokanran on the left
The center of opon front
yard of heaven
The mother earth that
uses hoe with hoe
We have not connived to do
evil to you
Do not interprets good
for evils
Do not interpret evils to
be good
Don’t stammer when you
are talking
It is lack of homage that
bring regrets
Homage don’t brings
regrets
Making of the Idafa
through casting of The Ikin or throw of Opele to reveal the Information or Symbol of the Odu Ifa that will appear for
the prospective clients in questions
After the Awo have make Ijuba. The next thing that Awo must
do is to make Idafa(Ifa divination ) Itself. The are two ways to do this , :by using
Opele(Ifa divination chains) Or Ikin. Any
of the above mention divination tools can be manipulate to reveal one of the
symbol of the 256 Odu Ifa and information From the Odu Ifa reveal will be use
to explain the client problems and solution.
I will explain the two method in seriatim
Using Opele For
Divination
Using Opele is simple the
Awo will use his right hand to hold it
in such a maaner that it can swing to and fro and in such a manner that when If
it fall on the divination mat or ground it will not twisted together but the
lobes on it will apper separately to bring forth meaningful Odu Ifa symbol. The
first Odu That apper when the Opele Is thrown in such describe after Ijuba is
known as Oju Odu for the clients(Major Odu) . The Awo must mention the of the
Odu . For example if it is Ejiogbe that appear .The will say Ejiogbe loudly for
other present to hear. It has been argue that this can be dispense with where
other are not available. Because the essence of saying it is allow other Babalawo
or person who have knowledge of Ifa if they are around to be able to make contribution as regard Odu Ifa reveals when
it been explained.
Using Ikin
The awo will put the sixteen
selected Ikin for the purpose of the Ifa
consultation inside the Ajere Ifa, He will use hand to take little
Iyerosun and pour it and cover it for
two seconds .He will say Oru fere ni Isa jina( it is little vapour that make
the cooking perfectly). The Awo will gather the sixteen selected Ikin in the
will rub them with the Iyerosun and say : Ara eni ni a koko lu ,ki a to lu Agboniregun(It
is one’s body that ones beat first before beating the Agboniregun -Ikin).
The Awo will then pour all the sixteen selected Ikin
in in the palm of his left hands. He will now be trying to use his right hand
to scoop them out at once. There are major four possibilities that can occur
during the process of scooping that can give rise to symbol or Odu Ifa that can
be imprinted on the Opon Ifa during the Ifa consultation. Below are the such
possibilities
1.
If during the process of
scooping the Ikin Ifa as explained above. It only remain two Ikin seed in the
hollow of the left hands . One shot line
like this I will be mark on the Opon Ifa tray.Hence the saying ti If aba wu
meji ma te okan (If Ifa grow two I will imprint one mark)
2
If during the process of
scooping the Ikin Ifa as explained above. It only remain one Ikin seed in the
hollow of the left hands . two shot line like this II will be mark on the Opon Ifa
tray. Hence the saying ti If aba wu Okan ma te Eji (If Ifa grow one I will
imprint two)
3.
If during the process of
scooping the Ikin Ifa as explained above. It remain more than two Ikin seed in the hollow of the
left hands . The Awo will not imprint any symbol
4.
If during the process of
scooping the Ikin Ifa as explained above. It only remain zero Ikin seed in the
hollow of the left hands . The process will be repeated . The Awo will say
Epipule ki n ta Isu(empty ground can not germinate yam)
The most important
possibilities to master among all this for purpose of Ifa consultation are just
two.
1.
If during the process of
scooping the Ikin Ifa as explained above. It only remain two Ikin seed in the
hollow of the left hands . One shot line
like this I will be mark on the Opon Ifa tray.Hence the saying ti If aba wu
meji ma te okan (If Ifa grow two I will imprint one mark)
2
If during the process of
scooping the Ikin Ifa as explained above. It only remain one Ikin seed in the
hollow of the left hands . two shot line like this II will be mark on the Opon Ifa
tray. Hence the saying ti If aba wu Okan ma te Eji (If Ifa grow one I will
imprint two
It is only this two that are useful in
arriving at Symbol of Odu Ifa during Ifa consultation.
It is believe that which ever of the two possibilities above arises during Ifa
consultation during the first scooping it will be imprinted on the right
hand and which ever of it appear aging
during the second scooping is mark at the left hand of the opon. The elders say
that the first mark is for Orunmila while the second mark is for Esu. And the
two is meant to be done one after the other until it make completeion of two
pair each for four station.
I I
I I
I I
I I
Example of Odu Ifa
ejiogbe
II II
II II
II II
II II
Example of Odu Ifa Oyeku
meji in prints.
It has been explained
that Opele have similar meaning and
symbol to the possibilities I just explained above. For example If face of lobes of Opele face down or close it
connote mark like this II as If during the process of scooping the Ikin
Ifa as explained above. It only remain one Ikin seed in the hollow of the left
hands . two shot line like this II will be mark on the Opon Ifa tray. Hence the
saying ti If aba wu Okan ma te Eji (If Ifa grow one I will imprint two) . While if the lobes of seed of opele is open it depict
one mark thus I as if If during the process of scooping the Ikin Ifa as
explained above. It only remain two Ikin seed in the hollow of the left hands .
One shot line like this I will be mark
on the Opon Ifa tray.Hence the saying ti If aba wu meji ma te okan (If Ifa grow
two I will imprint one mark).
After the Awo have been able to ascertain the symbol Odu Ifa that appear for the prospective clients
with the process explain above . The Awo must use the Ifa implement known as
Ibo to narrow the message of Ifa to Yes or No ,positive or negative nature of
the Odu that appear for the clients. What do we mean by Ibo I think that is
worthy of explanation before I continues.Ibo is usually a pair of cowries shell
tied together. And a piece of animals bone, some people prefer human or animal
teeth. The cowries she mean beeni tabi ire (yes or good), the bone or teeth
mean beeko tabi Ibi (No or bad). Although items use as ibo go beyond this two
we have ota (stone which indicates conflict or fight, we afoku Awo (broken
plate) which indicates loss. But the essential part of ibo is the Tied Cowries
and a piece of bone, it is most widely used and acceptable Ibo. This
implementation is use during ifa divination either Ikin or opele to interpret
and narrow the message of the odu to either yes or no good or bad.the using of
Ibo during divination reading is called Ibo gbigba (reception of Ibo). The tied
cowries and the bone will be use touch the Ikin or opele after a particular odu
ifa have appear. The babalawo or the diviner will tell his clients to hold it
in different hand. The preist will cast the Ikin or ifa back and he will use
order of seniority of each odu that appear to ask for what is in the right hand
or left hand of the client. If cowries is accepted first it indicates yes or
good but if it is bone it mean no or bad. The process will be continue to ask
what ever questions they want until they arrive at satisfactory end. So Ibo can
be use to narrow divination reading results to yes or no, good or bad, it may
be use to ascertain the person that odu ifa that appear on the divination tray
is all about. It may be use to choose and ascertain the sacrificial item
required, or ritual needed to solve the problem of the client or purpose of
idafa (ifa divination reading). If divination come out with good(ire) Ibo can
be use further to ascertain the kind of ire may be is ire aiku (long life) ire
aje (wealth) ire aya (wives) omo (children) isegun ota) ire gbogbo ayika iwa
(blessings all round). If it come out negative Ibo can also e use to
narrow divination reading to ascertain wich kind of ibi whether is iku (death)
Aisan (sickness) ija (conflict) ofo (loss) oro jowojowo etc. It will also be
use to ascertain necessary solution ritual and sacrifice.
Now that you have
knowledge of what Ibo is . What the Awo normally do at this stage is to give
the,m to the clients to hold them . It can also be given to other person their
or any Ifa apprentice around. The person holding the Ibo must sit closely to
the Babalawo in question. The client usally sit facing the Babalawo . If it is
Ifa apprentice that is holding the Ibo. He /she must sit closely to the left
side of the Awo making the consultation.
The main function of Ibo
is use to narrow Ifa message to yes or no.,good or bad. In Yoruba
cosmology. It is believed that life event is group to good or bad. And
Ifa message is usually narrow to one of the two. It is the duty of the Awo
making the consultation to ascertain wether the Ifa message in question come
with Ire or Ibi(good or bad). As I explained earlier. The cowries shell is use
to represent Yes/Good. While the bone is used to represents No/Bad. So what the
Awo must first ask is wether the Ifa message come with Ire(good) or Ibi(bad)
some don’t prefer to use ibi. they will say Ayewo or Ifa for Ijesa). I will explained
each in seriatim.
Ire (good) during Ifa Consultation:
By Ire we are referring to
all the good things in life. Below is the sequential arrangement of order of
Ire that Babalawo must ask after during Ifa consultation aiku(long life).Ire aje (wealth)
Ire Isegun (victory) Ire aya(Spouse)(Ire omo)children) Ire Ibujoko(Marital bliss/favorable
establishment). Let expatiate.
Ire Aiku( blessing of longevity
of life): The Awo will take ota (stone pick from river bed) and
use it to touch the Ifa and ask for if
the goodness is for longevity of life. It is believe in Yoruba cosmology it is believe
that If a person did not die . he will have all other blessing of life.
Ire Aje (The blessing of
wealth)- The Awo will use cowries to touch the Ifa and will in
quire Ire loju aje ri ire lo ri ( Aje witness goodness, is the blessing of wealth
that you see Ifa )
Ire Isegun (victory over
enemies)> The Awo will use Ota (pebble stone to touch
the Ifa again and say Ire Isgeun ota lo ri ifa (it is blessing of victory over
enemies that you see Ifa)
Ire aya (blessing of spouse): It
is blessing of spouse that Awo will ask for again. The Awo will use cowry
shell to touch Ifa again to ask for this . Because it is believe that money you
will use to marry spouse.
Ire Omo (Blessing of Children): The Awo will use seeds of
Orange to ask for this . It is known as Sesan
Ire Ibujoko (marital bliss or getting firs
establishment): The Awo will also use cowries to ascertain if the blessing is marital bliss or getting
favorable establishment that is conducive to stay.
Ire gbogbo ayika iwa (All blessing ) .
The Awo will use cowries to touch the Ifa and ask if it is All blessing and
fortune that Ifa sees.
The Awo will aske this question one after the other as
arrange till Ifa choose the one it deem
right.
It is is in the same manner in which You ask for Ire
You can Also as For Ibi If Ifa says that Iit Ayewo Or Ibi . Ibi or Ayewo
(Bad/evil /no ) during Ifa Consultations:
If Ifa comes with
Ayewo ,Ibi. The Awo will ask the
following . Wether The Ibi(Evil) is that of Iku (death),Arun(diseases),Ija (Fights.brawls)
Ofo(loss)Ejo(Litigation) Oran (implication in criminal matter)Ise (suffering or
bad Occurrences)
Now I will explain the following in seriatim:
Iku (death)
Death will be
the first thing to ask about If the Ifa comes out with Ibi. A peace of bone of
dead animal is what the Awo will use to
touch the Ifa and he will say Bi Iku ko ba pa eleegun ,enikan ki ri Egungun re
lo(If death does not kill the bone owner no one can uses its bone. If If Ifa confirm through the Ibo that It is death
that it is the nature of Ibi sees. An Astute
Babalawo must be able to ask the nature of such death. Or the method that such
death will take. Below are various nature of death that a Babalawo must ask Ifa
before If during Ayewo Ifa affirm Ibi of death.
i.
Iku Orun (Natural death)- Natural death are dearth
that occur as a result of one destiny or dearth from Olodumare God. That is the
death in question is not traceable to other peoples fault or enmity rather than
it is natural. Then the Awo will ask for
the ebo (sacrifice ) to avert it. If Ifa did not take ebo ( The Awo will ask for
Adimu)
ii
Iku Aaye ( Unnatural death)- This is the death that is
caused by people in this world. This are kind of death that is believe to be
cause by people that practice dark magic and evil medicine or evil witches.If
Ifa takes Iku Aye . Then the Awo will ask for the ebo (sacrifice ) to avert it.
If Ifa did not take ebo ( The Awo will ask for Adimu
iii
Iku Afowowafa(Death cause by personal negligence of
the Individual)- The awo can also ask for whether the dearth will occur as a
result of personal negligence of the individual involve. Such as a result of
overconfindence,stupidity,or arrogance and taking uncalculated risk on the part
of individual involve.
iv
Iku enu (Death cause by misused of ones mouth)- This
kind of debt is referring to death that
can occur to human being as a result of their inability to to hold their tongue such as abusing others,inability
to keep secrets. Cursing or abusing people you cannot deal with.
The awo must not always forget to ask on whose head he
see the Iku, Is on the prospective client himself or some one close to him such
as spouse, children or family member or friends.
Arun
(Diseases):
If the Ifa did not choose Iku (death) as Ibi it sees
during the Ifa consultation) . The next things to ask for Is Arun(Diseases/sickness).
The Awo will take Idi igbin (conical end of
the snail) and use it to touch
the Ifa and say Arun lo je idi Igbin (It is sickness that eat the conical end
of the snail)? If Ifa answer in affirmative. The next thing that the Awo will
ask for is that what is the nature of causes of such sickness. Below are list
of nature of sources of sickness that the Awo can ask is it :
I
Arun ara (physical body diseases)
Arun (psychological or mind diseases)
Arun Owo (disease lack of money)
After this is ascertain The Awo will proceed to ask counsel the person in question and also ask Ifa for what
ebo or Etutu that is needed to be carry out.
Ija (fight)
If Ifa refuse to take
Arun ,The next thing the Awo will ask is
Ija The Awo will ta ke a pieces of
pebble stone and use it to touch the Ifa and say Ija lo sota (Is fight that
bring about throwing of stone) Ija lo sota is term use by Ekiti and Ife people
while Oyo and Ilobu side will say Ija lo mu oko lowo(is it fight that bring
stone), If Ifa answer in affirmative the Awo will ask where the fight is coming
from. Which direction is the fight coming from.
Ofo(loss)
If
Ifa did not take Ija. The Awo will use a piece of broken plate to touch the Ife
and ask is Igba fo,Awo fo lo se Oluware lofo (It is calabash that break ,is it
the plate that broke that bring loss). Ifa say yes. The Awo will ask the nature
of the loss and direction from which the loss is coming .The Awo will then ask
for ebo or Adimu to remedy the situation.
Ejo (litigation or legal
matters)
The Awo will use cowry to touch the Ifa and ask Owo lelejo(money
is the root of all litigation) If Ifa
answer in affirmative. The Awo will use aske for appropriate ebo and Adimu
to avert such
Oran(implication in
criminal or Legal matters):
In any situation If Ifa did not pick Fight.
The Awo will ask for Oran. If Ifa says It is not Oran. The Awo will also ask
for the nature of the ebo and Adimu to avert it.
Ise(suffering):
If the Awo ask If it Ise. If Ifa say yes. Appropriate ebo
will also be aske to avert such
Ajogun ibi gbogbo (all
malevolence forces):
Just as In case Of Ire
gbogbo. The Awo can also ask If the Ibi message is as regard Ajogun ibi gbogbo
(all malevolence forces) If Ifa say yes. Appropriate ebo will also be asked .
What I have explained
earlier is kind of Ire and Ibi that Ifa may talk about during Ifa consultation.
The method of ascertaining or picking up what Ifa is saying during Ifa consultation
is very simple. All Odu Ifa are arrange in in order of seniority. We have 256
in total. The major Odu Ifa which is sixteen and we have other 240 as minor odu
. all the 256 are arrange in order of seniority. It base on that order of seniority
that is use to narrow Ifa message to yes or no.
After the Ifa have ascertain whether the Odu come
with Ire or Ibi or the nature of the Ire or Ibi in question. The Awo will need
to ask Ifa what is needed to do to bring the Ire into manifestation or to avert
the ibi.
This is usually in form of ebo or Adimu(ebo is sacrifice)
Adimu is propitiation which simple connote the deities you can lean on for
support.
If Ifa choose Ebo . The
Awo will ask for kinds of items to use for the ebo. If Ifa choose Adimu. The
Awo will ask which kind of Adimu. There are major five of Adimu. They are :
Egungun
Orisa
Ifa
Sango
Osun
If Ifa says the adimu is Egungun. You will
need to ask Ifa which kind of Egungun , because we have different kind of
Egungun. Below are kind of Egungun you can enquire about.
Egungun baba
Egungun Iya
Egungun Onisanyin
Egungun ori odo
Egungun Olufe
Egungun Odo
Egungun obinrin
Each of these varitie of
Egungun mention will be explain in seriatim:
Egungun baba-
Egungun Baba is referring to one’s father . If the fathers of this client is
alive .It is referring to the Ori (destiny) of his father. If the father of
this person is late he will need to offer ebo and venerate his grave or do
somethings in his remembrance. Because it is believe in Yoruba Ifa spirituality
that when some die he become Egungun.
Egungun Iya-Egungun
Iyais referring to one’s mother . If the mother of this client is alive .It is referring
to the Ori (destiny) of his mother. If the mother of this person is late he
will need to offer ebo and venerate her grave or do somethings in her
remembrance. Because it is believe in Yoruba Ifa spirituality that when some
die she become Egungun
Egungun Onisayin :This
is referring to any kind masquerade that come with costume to dance and display
Egungun Ori Odo – Egungun
ori odo is simply referring to Sango . It is bleive that sango usally sit on
ori odo mortal during his life time .hence sango is usually place on mortal.
Egungun Olufe- It
is Ifa the is been refer to as Egungun Olufe
Egungun odo- This
is referring to Egungun of the river whuch are Orisa like Osun and
Yemonja.Olokun
Egungun Obinrin: Egungun Obinrin
is referring to the witches.
After
if ifa did not pick any of this the awo will ask for Orisa which is also
of in varities
Orisa alaso funfun- Ifa,Obatala
,Osun
Orisa ti won de mon Igba-
This is referring to Ifa and Osun
Orisa ti won ly gbin fun-
This is referring to Obatala. In place
like ile ife where there is prensce of Orisa Akire. It can also fall into this category.
If it did not pick any of this . the Awo will
ask for Adimu
Ifa.
If it not Ifa did not pick
any. You will ask for
Sango
If it not Ifa did not pick
any. You will ask for
Osun
If it not Ifa did not pick
any. You will ask for
You will For Orun
Orun which simply mean
heaven. It is in two form . we have Orun Iya and Orun baba
Orun is represent by back
of your head.
After all these has been
ascertain . The Awo will not narrate the
story inside each of Odu Ifa to to client and also explain their prediction
.during this process he can counsel as back all the prediction with story from
the Odu Ifa that is reveals to the clients.
Cross examination and
mind rubbing interaction between the Awo and the prospective clients.
Cross examination and
mind rubbing interaction between the Awo and the prospective clients.
After
the awo have chants the Ifa verse to the clients. The next thing that he will
do is to allow the client to explain his
or her need to him him. That is while elder say bi Awo ba ki fun , a kii fun
awo ni ( If Babalawo explain Ifa verses to clients ,the client should also
explain his/her ordeal to the Awo).Some time from personal experience in Ifa
practice what is in the stanza chant may not even tally with what the client is
consulting about. Thw awo need to listen
to need of the client and see what is need to do to meet the clients need apart
from ebo or adimu prescribe. Professionally some Awo are still blind to this fact
in this century. Because of my style of working . I have seen some even saying
that Babalawo Obanifa is not a babalawo. Most people saying this don’t even
know 1% of what Olodumare have belss me with in ter of Ifa knowledge. The awo
must listen to client . Their must be question and answer and clarification.
Selection of the nature
of ebo and Propitiation require to offer
to meet the prospective demand .
After this
the Awo will aske Ifa what items is needed for the ebo
The observance of ebo
The
obaservance of the ebo is in two form. One is behaviorial such as when Ifa give
warning on taboo or behavior to avoid. Second is the using of materials such as
animals and food items for ebo. Remember human sacrifice is forbidding In Ifa .
no one must shed the blood of fellow human being. Odu ifa Irete meji give this
commandement.
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
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
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