1. * IEFAHISTORY ACCORDING TO: ‘THE ELDERS OF ODE REMO ‘Akoda and Aseda were the first two awo to teach the doctrine of fa which they learned from the prophet Oruamila. ‘The elders of Ifé believe that they sil receive instruction from the spirit of Orunmila. The first 16 Odu of Dafa are called Olodu and they gave birth to the 240 sub branches of Ifé scriptuce that are kaown as Eka Ifa. ‘The Odu are read from the right tthe left. The right side is knowa as the male side and the left side is known asthe female side. "They are read from right to left and top to bottom. ‘They are always marked on the tray with the second and thicd fiager of the ight hand. Only those palm nuts that have 4, 5 and 6 eyes are considered ikin (palm nuts used for divination) ifs is the voice of Orunmila as they come through the mouth of the Babalawo while he is casting Dafa. There are two styles of Ifa. The left hand path (Ifa Osi is for protection and punishment. The right hand path (Ifé Orun} is Porservice to the community. In the the right hand path the powers of the Odu oo used to invoke the Spiric forces that assist us in fulfilling our destiny and in Overcoming problems related to spiritual transformation. In ube Left hand path the powers of the Odo are used for self defense. Odu live in all tbings both animate and inanimate. When something dies, jis believed that the Odu has Left the physical container (ori) utat housed the life force. Every Odu has a positive and negative aspect. te task of the Babalawo to determine the destiny of a person and (o orientate the Odv to its ossitive aspect. That is why Orunmila is called” Orunmila Odudu ti udu or: rerer'e Atui ori ti so sun wo se." which means, "The Spirits of Destiny uses his ‘wisdom to repair bad heads.” ~ No human life ramains in the negative side of an Odu. If it staysin the negative side too long it either becomes transformed through an elevation in aeasciousness or the physical body passes and the transformation oceurs in the Jnvisible realm, Every Odu represents the complete circle of time, past present and future. ‘Fsu Odara is the messenger of all the Odu. Esu Odara came to earth from Heaven a Ipilese-iwain lie Ie. ‘The proper aame for this place is Ose'Tura All bo that is taken to Olodumare must pass through the Odu Ose Tura which is why Esv Odara is invoked by Ifa at the beginning of every ebo. I. ATUNWA- THEIFA CONCEPT OF REINCARNATION Ifa teaches that all those who die revurn to the earth, Everyone passes avert the cycle of Spirit, birth, life, death, Spirit and rebirth. The ceremony called" Ese-niaye" which means "stepping into the world,” is both @ nami Geremoay and the timeto determine the destiny of the reincarnated soul. This Ceremony is performed three months and three days after the birth of the child Names such bs Babatunde, Yetunde, lya-Agba and Baba-Agba are all referances to the fact that a child carries the soul of a receatly departed ancestor. 1. OPELE -THE IFA DIVINATION CHAIN ‘The Opele is acchain with eight seeds attached that is used to east Dafa “The right side of the chain has two cowries (or any even number) atached wo it se the left side has one cowries (ar any odd number) attached to it. The opele isopened ended atthe botiom, ‘The word Opele refers to one of the wilt OF Ranma and it means" gentle.” Instead of seeds, the eight marks of the opee may be made ram apuraga. which is pieces of a broken calabash, Some opele are made from coins. "The elders of Ode Remo teach that the opele may be consulted for pecsonal Dafa on a daily basis, but the ikin may only be used for persona) Fonsultation once every 5 days. Every Babalawo who teaches Ifato an apprentice Should present the appeentice with @ practice opele made from apuraga.It8 ora tradition says that the ikia are brawlers, but opele is quie: and gentle Opele is taways the servant of ikin. ‘The opele is also the system that is used to learn fa IV. IGBODU OMOLAWO - PR ESENTING ONE HAND OF IFA Aay Babalawo may present Ifa to anyone for theit worship. Thisis encrally known as receiving one hand of If or omol'awo. Anyone who receives aoe hand of [fa must receive Esu to include in their personal Ifa shrine. The Gubelawo who gives Ifa is called Olumo Oni. A person who receives on hang of ifa may not use the [kin for divination. The ikin are to be used for prayer and meditation. Vy. IGBO — DETERMINING THE ORIENTATION OF ODU ‘The elements used as igbo include Alumo seed, a piece of broken earthenware, peperekun and the bone of an animal or bird. To determine an Od the Babalawo. will place 16 ikin in both hands. He will grab as many as he can in his ight hand. Ifowo ikia remain in the left hand he will make one mark on the ay. If one ikin remains in tke left hand he will make two marks on the ‘The single and double marks are drawn versicle to the bottom of the tray) “the first mark goes on the upper right side, the second mark goes on the upper left side, the third mark goes below the one on the right side and the fourth mark goes below the one on the left side. This is done in the same pattern until there are eight macks on the tray, with four on each side ‘The igho is given to the person who hes come for consultation they are told to place one igbo in one hand, ard the other igbo in the other hand. “Iwo more Ouu are cast with either the ikin or the opele. The first Odu is thrown for the person's left hand and the second Odu is thrown for the person s ight hand ‘The senior from the two throws is the one that is chosen. The 16 Odu known as Mejiare senior to the ramining 240 Odu. The sequence of seniority in Ode Remo is as follows, Eji Ogbe, Oyeku Meji, lwori Meji, Odi Meji, Irosun Me}, Owonrin Meji, Obara Meji, Okanran Meji, Ogunda Mejt, Osa Meji, Ika Meji Orurupon Meji, Ovura Meji, Irete Meji, Ose Meji, Ofun Mefi “The remaining 240 Odu are divided into 15 books. ‘The senority of each book determines the senority of the remaining Odu. Each book is based on the above listed sequence of sezority. The first of the 15 books of omo Ody includes all the Odu with Ogbe on either the right or left side. ‘The pattern is as follows: Ogbe Oyeku, Oyeku Ogbe, Ogbe Iwori, Iwori Ogbe etc Fre second book would be all the Odv with Oyeko minus the two Odu with Ogbe, that is Ogbe Oyeku and Oyeku Oghe: The ‘books follow the same sequence as the Meji and each book has two less Odv thaa the previous book. There are four Odu in tne book for Ose and there is no book for Olun because all the Odu using Ofun appear in the previous 15 books. If an ikin should fal from the hand while casting Odu that particular throw is done over. When the Babalawo is casting Dafa alone, he willplace the Igbo on the right and left side of the tay. The two additional Odu are thrown and the location of the Igbo on the tray determines the orientation of the Odv. If the hand with the senior Odu is holding a shell or the seed the orientation. is Ire. If the hand with the senior Odu is holding a bone the orientation is Ibi VI. OLUWO IFA - POSITIONS OF AUTHORITY WITHIN EGBEIFA. ‘The senior Babalawo in an Ifa family is called; Oluwo, the assistant to the Otwwo is called Aro and the assistant to the Aro is called Araba. The Araba may head a smaller family within the larger family and the assistant to the Araba is called Ajubona. The female positions within aa Ifa family are called ‘Asarepawo, AsawoAworo, and Apetebi. The male Babalawo who are members of the Ifa family who do not hold a senior position are considered to be assistants tothe Ajubona. Any person who teaches Ifa to a student is the Oluwo of that student, (There is a wide range of regional variation in this structure) VII. IFA COSMOLOGY The original incarnation of Orunmila is the Spirit Ela. In the beginning when Olodumare made the , Orunmila as the Spirit of Destiny became “Eleri ipin" which means “Witness to Creation.” When Obatala dropped down to earth to creat the land the first place where land was areated was called le Ife, "The first people to move from Heaven to Earth are known 2s Ife Wara The 256 du arrived on earth with Orunmila When Orunmila finished the work of ‘bringing Odu to earth he stresched a rope to Heaven and left the Farth. A tong time later Orunmila returned to earth as the child of a man and a woman who live at Itase hill in lle Ife, Some time later the people of earth ignored Orunmila’s teachings and he returned to earth at the town of Oran Moba where re became known as the son of Ore Orun Moba. According to Ifa oral tradition, Oruamila ‘has returned to the earth seven times in many forms to renew the earth VII. TEFA- IFAINITIATION “Tefé is the Yoruba word for Ifajinitiation, it literally means "pressing your foot to the earth,” ‘The material needed for If4 initiation are rac, fish, palm oil, shea butter, 1 rooster, { hen, 1 goat, 1 ram, 1 pig, palm wine made from quinea corn, knife, arrow, parrot feather, the feather of agbe, the feather of Aluko, Oluya, Orv-Opon beads, mats, yams, pepper, sall, meon seeds, a clay pot, 2 clay lamp, cofa nuts, efun, osun, iyerosun and the Odu pot. IX. IFA GREETING ‘The Babalawo is greeted by saying, "A bro, aboye," The response from the Babalawo is; "A boye abose. " This phrase is a shorvened version of the following phrase; "Orunmila mo yin bora, Orunmila mo yin iboye, Orunmila mo yiniboss.* This means; "Spirit of Destiny we are asked to sacrifice, Spirit of Destiny you who we sacrifice tois still living, Spirit of Destiny your predications will cometo pass." When Babalawo greet one another in Lie Ife they say; "Egbe duwo." The response is, ,bomoran.” The translation would be as follows; "Do you know the mysteries of divination?’ "Yes I know the mysteries.” = ee ee) Sa RSS Ree X. IFA NUMEROLOGY The foundation of Ifa_numerology is the associated berween the numbers 3, 7 and 9. Three is represented by the color black and symbolized the idea of hnidden unity in the universe, The three fold path is called the left handed path and the the Yoruba word for black (dudu ) is also used w mean wise in esoteric fanguage, Seven is represented by the color red, and Nine is represented by the color white, Red and white together represent the polarity between the masculine (9) and the feminine (7). They are considered to be that which is revealed through diversity in the universe The numbers 7 and 9 are refered to as the right handed path. The parpose of initiation is to gain access to the hidden realm of unity as symbolized by the number 3, the color black and the use of the left hand in ritual, This symbolism is contained within the palm tree which is the Ifa tree of life. In Nigeria there are two common types of palm tree. The Ope and the Ope Ifa ‘The Ope has one head and its fruit has three eyes. The Ope Ifa has from 2 to 16 heads and the fruit (ikin ) has from 4 to 16 eyes. The Ope has two kinds of sap. One is white and is used for making palm wine. The other is red and is used for making palm oil. The sap for palm'wine comes from the truck of the tree and the sap for palm oil comes from the fruit of the wee. Both types of sap in Ope Ifa are toxic and are not used as food. Because ikin are black they carry the symbolism Of three or the left handed bath of hidden place and secrecy, But the Tin also have 4 eyes. The right hand path is made up of 7 and 9, When these two numbers are added together they equal sixteen. Four is the square root of sixteen, which means that the 4 eyes of the ikin symbolize the right hand path of revelation and manifestation. ‘The ikin is the fundamental symbol of the idea that the macrocosm is contained within the microcosm; That which is zbove (Orun ) is reflected in that which is below (ile ) XI. IFAOTUN - THE RIGHT HAND OF IFA A. Long life 1. Take late leaf, leopard skin and black soap. Mix them together for bathing, 2. Take the root of atorin, the leaf of iwaregho and 16 alligator peppers and the leaf of Aikyujeguare (life everlasting). Burn and grind the mixture and place the powder in a small calabash_ Make 21 cuts on the persons head and apply the powder. The iwaregbo leaves must be from a creeping stem. Whenever this medicine is prepared it must be used for the family of the priest who is making the medicine as well as the client. 3. Chew 9 alligator peppers and say the following incantation, Ekuku does not die, the mud does not flow with the river, the skull of the fish is never hot in the river, let me die with others. Let me not share in this epidemic. 278‘After saying the incantation blow saliva with the alligator eppers on your pillow or on your hands and ruo it in your ace C. Aware (Good luck charm) ‘When making Ifa medicine the number of ingrediants such es leaves need to be counted. The sequence of elements for Ifa medicine is 7.9.12, and 21. If smaller amounts are required the sequence is 1.3.5 6, and 4,’ If the medicine is to be used by a woman the prefered number is 7, if the medicine isto be used by aman the prefered number is 9. Both men and women can use ingrediants in multipals of 16. According to Ifa every person's ori sits t the feet of Olodumare and chooses a destiny ‘This destiny cannot be altered. But with the parameters of a chosen destiny Ifa incourages individuals to improve their condition in life through effort and the development of good character (iwa pele). Included in the process of improving our condition is the use of Oogun awure ‘which is medicine that is ued to improve our good fortune or luck. ‘The forms of Oogun awure that are sanctioned by Ife are designed to bring popularity, prestige, abundance, health and children. Oogun awure may Tigo be used in association with ebo to sirengthen ire and to counter balance ibi. Ifa scripture also suggests that once individual destiny has been revealed through divination itis possible to alter a chosen destiny by worshipping Od. Tis On alone amony tie Orisa who can present paves lodumare regarding an appeal for a change in destiny fa sriprure also suggests that there are imitations to the extent to which destiny can be altered this is especially true when an individual hhas chosen 2 bad head ( ori buruku ). There is a Yoruba saying on this mater, "On buruku ko gbo ose," which means; “A bad head cannot be rectified with soap." Ifa teaches that a radical change in destiny can be dangerous and itis for this reason thatthe use of awure should be sanctioned by some form of divination. 1. Take a large pot, place 9 Beru at the bottom of the pot along with favor leaf and the head of a cat. Fill the pot with water and use it periodically for bath water. 2, Take a bath using a mixture of favor leaf, pepper feaf and black soap. 3, Thefeathers of age bird, the feathers of Aluko bird, the feathers of abere, the red tail feathers of a parrot, the bark of of theiroko tree, and achamelion. Beat them together ‘until they are well mixed and wi them ina small calabash add palm oil, shea butter and kernal oil. Use this to rub your body while saying; Iremain a home and get what | want, e gets the gain of indigo. Tremain at home and get what | want, the iroko gets its cloths were it stands, remain at home and ge my Wants. 279 I6 Get the root of the gbure, aikujegunre and black soup Beat these together until they are completely mixed. Add water and use for bathing, Get pumpkin, sand from the market place, water from the Lagoon and water from the ocean mixed with black soap. Beat the inregiants and heat the mixture. Place the head of a monkey in calabash and pour the heated mixture over the head. Mix part of the powder with black soap and use for bathing Get the bark of the root of Aghowa, the bark of the root of fon, an insect called ikanda, a rat that is beginning to rot ‘and black soap. Beat these inregiants together, Use the Soap to wash, Keep in soap in a decorated calabash, Each time the soap is used say: Agbowa let me grow to fame Got a piece of elu yam, the leaf of the couon plant and pieces of velvet cloth. Pound them together with a pod of alligator pepper and black soup. Use this to wash Incantation while washing, ‘Temigbusi eln is acceptable amont the leaves inthe forest, he was always wanted badly by the indigo dyers. Temigbusi, the cooton was so acceptable ‘amon the herbs that he was wanted badly by the weavers. TemigubUsi the velvet was so acceptable among cloths tat he was always wanted by the rich For ali these things, I want you to act accordingly Heat the leaves of peregun and squeese its water into a pot then grind the leaves of the same plant and add it to the mixture. Boil a snail in its shell and cut it into 16 parts and use itto make a stew. When it has cooled mark Oyeku Meji twice and mix it with the stew. Incantation over first Odu; Crowd call here, crowd call here the shrine is 2 suitable place for the crowd Cast cola nut and present it with money and cloth. Keep the money and cloth after eating the stew. Get some emina seed, the hair of an albino the leaf of favor, the leaf of forgiveness, emu leaf and black soap. Put them in acap and hang it over the front door to the house. Get the cloth of a flower, 201 favor leaves, 201 sawerapepe eaves, the earch around the spot where the Esu is placed ‘and earth from the rubbish heap. Place them in a calabash and cover the ingrediants with ared ribbon. Add palm cil shea butter and palm kernal oil. ‘The calabash should be tied with arope and hung from the ceiling. Rub the contents oocassionally on your body. 280ctr 12 13, 14, 15, 16, 17. 18, Grind together the leaf of forgivness, favor and sawerepepe put the mixture in a smal! calabash with oil, shea butter and kernal oil. This is used for rubbing the body. Levit melt in the sun if it gets hard, Get the root of the Olubawido plant and spoon used in serving pap on the day that this medicine is to be prepared Put the mixture and tie spoon in a pot of boiling water. Incantation; Olubawido stay with me, Let me have a good relationship, Jet the young and the old come to live with me Burn emu leaf, favor leaf, forgivenss leaf and the seed of Ayo. Put the powder in a small calabash and add palm oil, shea buter and palm kernal oil. Rub this on your body. Pound together 21 agragba leaves, 21 fresh ajara leaves, 21 fresh sand paper leaves, forgivness leaf, favor leaf and black soap. Put themixcure in & new calabash. Itis tobe used for washing Burn into power egha plant, iboye plant, cray fish and alligator pepper. Rep the powder ina small calabash and apply it to the hands for creativity and protection, ‘Take a piece of skin from the agbonrin, the hair of ewuso, ito leaf, omini Leaf and black soap. Pound them all together. Put the mixture in a white coveredrbowl and use it to wash your body. Get the seed of tariri_ or meton, scrapings from the pestile that is used on the day of preperation, scrapings from a grind stone, sacrapings from a weak oc broken door, a feather from each wing of a pigeon, which is released after removing the feathers, back soap. Place the feathers in the soap along with the other ingrediants that are pounded together. Incantation; Standing we remain to give things that belong to the more, “Augbagha reocives and swallows good things, Alugbagha. Kneeling we remian to give things that belong to the grindstone, Alugbagha receives and swallows good things, Alugbagha. The pigeon carries goodness on to the house with both hands. Alugbagha receives and swallows good things, Alugbagha. Pound sawerepape leaf, kayemabaje leaf, egegogoro leaf and the seed of cloves and black soap. Use for washing when you want a pleasant day.