HOW TO MAKE IFA CONSULTATIONS/ IFA DIVINATION (IDAFA)BY BABALAWO OBANIFA-Obanifa extreme documentaries-Reformed Africa Ifa Spirituality (RAIS)- Odu Ifa Series - Updated Complete Volume on how to make Ifa consultation
''The more simple and less complicated we make Africa Spirituality look, the more easier for people to practice and prevent extinction" Obanifa
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.
How Does Ifa Consultation
Start?
According to Ifa Myths.
Ifa consultation start in Heaven . From the creation story to when all the Irumonle(divinities)
want to descend from Isalu Orun( heaven) to Isalu Aye (earth).If you are an astute
Babalawo , You will observe in many Ifa stanza where will O
difa fun ----- Nigba to n ti Isalu Orun
bo wale Aye- It make Ifa divination for ----- when he was coming from heaven to
earth. There are many Ifa stanza that explain where Ifa consultation was
performed for Olodumare in heaven or where Ifa was conduct for Irunmonle (divinities
) in heaven. The creation story according to
Ifa pointed out that Oduduwa make Ifa consultation in heaven before
coming to earth on his creation mission. Hence, he was successful in that bid.
Unlike Obatala who did not make consultation, hence he fail in that bid. According
to Ifa Mythology. Ifa has been the guiding compass for all the divinities in
heaven and Orunmila has been the custodian of Ifa . Following the migration
of Irunmonle from heaven to earth. The same message of Ifa was transported from
heaven to earth. Orunmila was choosing
by Olodumare to come down to earth to act as intermediary between Olodumare and
Human using the message of Ifa. Orunmila was the first to establish the cult of
Ifa.
Why do will Make Ifa Consultation?
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 inquiries
on traveling or business venture. When life is good or when life is bad. Many
people do go for Ifa consultation to
ascertain the pros and cons (the advantages and disadvantages) of what they
want to do at moment or in future or about an important decisions or steps
they want to make .
How to Make Ifa
Consultation
The first stage in Ifa consultation
is the point of contact between The clients
that want the consultation who is usually refer to as Onidafa and the Babalawo
that will make Ifa consultation for him/her. In the olden days. The method of
contact is usually that the Clients who need Ifa consultation will be the one
that will go to the Babalawo House or
temple to seek the Awo ‘s service. The client
in question will be the one to initiate the interaction by greeting : Aboruboye
nile Ifa oo- which can literily translate to mean , I greet you in this Ifa
house , May your ebo (sacrifice ) be accepted and may you live long. The Awo
will then respond : Ogbo ato , Asure Iworiwofun
, e kabo - which can literarily
translated to mean May you live long ,May the blessing of Iworiwofun be upon
you, You are welcome. The client will be the one to initiate the interaction by
saying: mo fe ba If ani gbolohun (I want communicate with Ifa / I want to have
Ifa consultaion). The Awo will then proceed by gathering the divination
implement necessary to conduct the divinations.
Another method of contacts
is itinerants divination trips. In the olden days .Some Awo do embark on itinerant’s
divination trips.They will carry the Ifa
bags known as Apo Jerugbe under their arm. So If you meet them on the road or
any where. They can ask them for consultation. The Apo Jerugbe will contain the
item of Ifa consultation. It is true that some time in the past Awo do travel
around seeking clients. But this act is forbid by Ifa.
In information technology
age that we are in now. With the advent of phone and Internets. Clients can
call Babalawo on phone or even book for Ifa consultation on internet platform
right from the comfort of their home even across border and continent.
What is the Standard Mode of
Contact Between a Clients and Babalawo for Mode of Consultation?
To maintain the prestige
of priesthood, Babalawo are not allow to start moving from home to home or town
to town hawking their trade. Holy Odu Ifa Oturupon Otua-
This connotes that advertisement to clients to come for Ifa consultation is forbidding.
You must not carry your
Ifa implements and go to clients home or
offices , their shops, market place to consult for them- They must be the one
to come to you.
Exception to this Rule
-Oturupon Otua rule
Ifa consultation for a
whole town/City or Organization: Ifa consultation a whole town or city is an exception. An awo
can not order a whole town or city or association or organization to come to
his house for consultation. He will be
the to carry his Ifa implement and go to them to perform the Ifa consultaion.
This is known as Atamu Ifa in most cases, where the Ifa implement usually Ikin Ifa ,though Opele
can be used will be taking to cetre stage of the populace where the Ifa consultation
will be conducted. If it is a town or city that need the consultation. They usually have a title holder for that who
is known as Odugbona. Odugbona is the title usually given to an Awo is set
aside to be making Ifa consultation for a whole town or city. In the absence of
Odugbona The Oluawo of a town will be
the one to act for him . In such instances the Awo will need to carry their Ifa
divination material to the people .
Ifa Oloja (Ifa Consultation
for King and Important Persons): There are certain Individual in society such as Kings, High chiefs, ,
or High ranking government Officials. These set people due to work load of
their offices and position. May require that they call Awo to visit them for consultation.
This privileged is extend to other influential people in the society.
Divination that does not attracts
financial gains but for charity: If you want
to offer offer consultation for the weak , sick persons who can not move around
or consultation that is meant to help others but you will not charge consultation
fees on it. You can carry your divination material and go to such person .
Advertisement of Herbal
preparation and Spiritual product and Items are allowed: An Awo that is into preparation of
herbs such as Agunmu ,herbal mixture etc. Are allow to advertise and publicise
their product. Those who sell spiritual products or preparation of any sort are
also allow to advertise their products. Those who sell spiritual materials
such as beads , and Even Ifa or orisa spiritual material wether consecrated or unconsecrated
are allow to advertise. But it is advisable for any Awo not to advertise consecrated product. Let people search through the own own effort and find
it.So the value can be maintain. But invitation to treat is allow (subtle advertisement)
What is first Step Involve
Before the actual Ifa consultation is Conduct?
It is not everything that clients come to you for that need Ifa consultation.
Some people just need advise or encouragement or application of reason to what they
seek consultation about. So an astute Awo must be patient enough to allow the
clients to say what he /she want . If the clinet say he/she want Ifa consultation . Then you will proceed with Ifa
consultation. The client may just want to pour out the burden on his or her
mind and seek counsel. in such instance s you must take your time to listing to
him/her. And counsel him according. If the situation is the one that will
require consultation then you will advise. But you can not impose Ifa consultation
on client that want other thing. For example, If a client come to you asking
for certain Spiritual product .it is wrong for you to force him for consultation.Hence
the saying Amoran ni a n da Ki a to da Ifa(It is discussion ad advise we first
engage in ,before we make Ifa consultation)
Actual 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 client 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
consultation 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 hand 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.
NB: These days in case of
distant consultation wether domestic or across border. The Awo do charges his fees.
All what he or she will do is to ask for his consultation
fees and detail name of the clinet and
his mother name . Father name is not valid for usage .
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 eniyan 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 birds 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 (mark 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 heavy as
elephant
The king that live in 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
If earthworms 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 manner 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 appear
separately to bring forth meaningful Odu Ifa symbol. The first Odu That appear
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 is 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 mu Isa jina( it is little vapor 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 Ifa ba 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 Ifa ba 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 completion 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 which 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
them to the clients to hold them . It can also be given to other person there or any Ifa apprentice around. The person
holding the Ibo must sit closely to the Babalawo in question. The client usually
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 whether 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 whether 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(Ifa speak 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/bullet can also be use ) 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. Ota (Pebble from river bed) is used to connote sound health and longevity of life. Hence the saying
Ota ki ku, Ota ki run , Koko lara ota le ( The pebble stone from river bed does
not die, It doesn’t fall sick, Ota is always in good state of health. If Ifa says no. The Awo will proceed to ask
for Ire Aje.
Ire Aje (The blessing of
wealth)-:The Awo will use cowries
to touch the Ifa and will inquire Ire loju aje ri ire lo ri ( Aje witness
goodness, is it the blessing of wealth
that you see Ifa ? If Ifa says no. The Awo will proceed to ask for Ire Isegun
Ota(victory over enemy)
Ire Isegun Ota (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).If Ifa say No .The awo
wil ask for Ire Aya. Blessing of spouse.
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. If Ifa says
yes. The Awo will ask is it blessing on the spouse he has or other spouse
coming to the client in question. If the
answer is no. The Awo will proceed to aske for Ire Omo.
Ire Omo (Blessing of
Children): The
Awo will use seeds of Orange to ask for this . It is known as Sesan. Mostly
seed of Agbalumon.
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 it is Ayewo Or Ibi . Ibi or Ayewo (Bad/evil
/no ) during Ifa Consultations:
If Ifa
comes with Ayewo ,Ibi. The Awo will ask the following . Whether
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 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 death 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 someone 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 legal consequence.
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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