ILE IJOSIN OTIRA MEJI AWON OSUN

IFA CLASSES 2019

TOPIC: WHAT IS IFA

Ifá is:

 Olódùmarè’s sacred message to humankind for creating, directing and controlling our
affairs on earth.
 the words of Olódùmarè; the words which were with Olódùmarè in the beginning. The
words themselves cannot be separate and apart from its owner therefore the words are
Olódùmarè.
 the link between Olódùmarè and humankind;
 a means of communication and interaction with the unseen, spiritual world;
 an intermediary between the Orisa and humankind, between humankind and their
ancestors, between the dead and the living.
 a spiritual system through which we can gain knowledge of the past, present and
future. This system is based on the belief in
◦ Olódùmarè (the Creator of heaven and earth),
◦ Orisa (Nature Spirits),
◦ and the Ancestors (those who walked this earth before us)
 the basis to understand the beginning and the end of everything in the world;
 the foundation of all principles of life, including the life of each Orisa. Before a
betrothal, before a marriage, before a child is born, at the birth of a child, at successive
stages in life, before a king is enthroned, before a chief is made, before anyone is
appointed, before war breaks out, before a journey is made, in times of crisis, in times
of sickness, at any time in human endeavour, Ifá is consulted for guidance and
assurance.
 an ancient sacred science that has been passed down generationally for thousands of
years;
 a science of divination;
 a science like no other because it is a storehouse of Yoruba traditional body of
knowledge that encompasses all other sciences.
What is Ifá -Page 1

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  Through Ifá, life’s mysteries are revealed.
 Ifá guides our life from cradle to grave.
 Only Ifá can explain the existence of man: life, death, living, sickness, success, failure,
poverty, blessing, wealth, birth, life before birth, life before death and life after death,
just to mention a few.
 Only Ifá can reveal...
◦ the spiritual basis for the reincarnation experience;
◦ why animals are used for sacrifice;
◦ why no living thing, having sucked from the breast of Mother Nature, will fail to
taste the bitter truth of death.
 Ifá explains
◦ why Ori is more than any religious belief;
◦ why we choose different ori
◦ why we choose different destiny
◦ why we have Orisa guarding our life
◦ why we need to do sacrifice for our daily survival.

Main points to take away from the discussion on What is Ifá:

1. Ifá is the word of Olódùmarè/God; it is his sacred message for humankind.
2. Ifá is not a fad. Ifá is not about ego. Ifá is not about power. Ifá is not about women’s
liberation. Ifá is about spirituality. Ifá is about growth. Ifá is about well-being. Ifá is the
essence of humanity. Ifá is about making the world a liveable place.
3. Ifá is truth, as Odù Ifá Osa Otura says:
“Truth is the character of Olódùmarè. Truth is the word that cannot fail. Ifá is Truth. Truth
is the word that cannot spoil.”
4. Within Ifá are the answers to every possible life situation, every possible calamity of
humankind and how to avoid them, as well as the perspectives needed to triumph over
these problems, and how to live well and in peace. Ifá is therefore the answer to all of
life’s troubles.

In the words of noted author Wande Abimbola “Ifá will mend our broken world”.

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What is Ifá -Page 2
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The relationship between Orunmila and Ifá

As second in command to Olódùmarè (Ibikeji Olódùmarè), Orunmila received and interpreted
the Divine Message of Olódùmarè (Ifá) to pass on to humankind.

Ifá, as the embodiment of Olódùmarè, is the ultimate level of spiritual consciousness, and
Orunmila is the only Orisa that has been able to attain that level of consciousness

“Orunmila” and “Ifá” are often used interchangeably, however Orunmila is not Ifá, and vice
versa. Orunmila is the prophet, the deliverer of the message of Olódùmarè…
(Ojise Olódùmarè -Supreme Messenger of Olódùmarè)
…who received from Olódùmarè the body of knowledge called Ifá. Orunmila is the source from
which humans seek the words of Olódùmarè.

If we look at the question What is Ifá? in a more philosophical sense, we can say that Ifá is a
spiritual conversation between orun and aiye (heaven and earth). It is the sacred dialogue
between man and his/her creator based on an agreement man made before leaving heaven.
This agreement between Man and Creator is called Destiny.

In orun (heaven), before we journey to aiye (earth), we all choose our own Destiny and this
predetermines our lot in the physical world. We all perform the act of Ìkúnlẹ̀ (kneeling) to
receive our Destiny. Ifá teaches us that one can only re-choose Destiny by journeying back to
Orun and then going through the process of coming to Earth all over again. Thus it is only
through reincarnation that we can re-choose our Destiny.

Destiny is with us by choice, and it is a contract that is binding until death. The Odù Ifá Ogbè
Òbàrà says:
“We knelt down and chose our Destinies
But upon getting to Earth, we are rushing too much
Destiny cannot be chosen again
Unless we reincarnate
Ifá divination was performed for Edo
The one who shall paddle the Humans from heaven.”

Orunmila is witness to us choosing our destiny (Eleri-ipin – Witness to Destiny/Lot) so he knows

all there is to know about heaven and earth and about Man and his/her destiny. Orunmila is
What is Ifá -Page 3

Opitan Ife - “the one who can tell the story of how the world was established.”
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Orunmila is the Orisa of Knowledge and Wisdom, but he is also the Orisa of Intuition, intuition
being the highest form of intelligence and the highest form of wisdom. Intuition is true
knowledge that comes from God-consciousness. Intuition is pure truth that does not need to
reference any other, because it is the wisdom of Olódùmarè.

That is what Orunmila represents.

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So we know what is Ifá.

We know that Ifá, as the sacred message of Olódùmarè, is a very comprehensive body of
knowledge that represents the embodiment of all of human existence; every single bit of
knowledge, every single guideline that we ever needed and will ever need to live by and to
fulfil our destiny.

We also know that Olódùmarè’s message (Ifá) was received by Orunmila, Olódùmarè’s second
in command, and it is from Orunmila that human beings seek out the message.

But how are we able to receive this vital message that Olódùmarè has provided for us?

In his divine wisdom, Orunmila devised a system of binary (two-part; two-sided) codes in
which are preserved the words of Olódùmarè. These codes are also computer-compatible, so
the words of Olódùmarè have been preserved in a computer-compatible format thousands of
years before the emergence of the first computer known to man.

These codes number 256 in total and they are called Odu.

Odu are sacred symbols that hold the ase (power/life force) of everything in existence. Odu
represent all possibilities; all possible energies in the universe; energies that give birth to all
given circumstances and situations, as well as all the blessings and misfortunes of life and
death.
What is Ifá -Page 4

All that was, is, or ever will be, is born through Odú, including the Orisa and their sacred ase.
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Of the 256 odu,
 the first 16 are the principal/major odu or olodu. Odu 1-16 are also referred to as odu
meji (meji being the Yoruba word for two or double), since both sides (right and left) of
these two-part codes are identical.

 the remaining 240 odu are combinations of the first 16 and are called ọmọ odu (children
of {the first 16} odu). With the 240 ọmọ odu, the two sides of the code are different.
These 256 odu represent the 16 essential life situations and the 16 possible variations of each,
(16x16=256).

Each Odu Ifá is comprised of verses or Ẹsẹ Ifá. It has been said that each odu contains 1,680
ẹsẹ Ifá, giving a grand total of 430,080 (256x1,680) ẹsẹ Ifá in the entire Ifá literary corpus,
thus making Ifá the repository of close to half a million messages from Olódùmarè.

But the number of Ẹsẹ Ifá would have to be much greater than 430,080 when one considers
that Ifá is primarily an oral tradition and it is only in relatively recent times that academics and
priests began taking to the task of preserving these verses in written format to ensure that
future generations will have recourse to the knowledge of their forefathers and foremothers*.

Orunmila is also referred to as Oluwa mi Amoomotan - “My Lord, the unfathomable one”. In
other words, no man can know everything there is to know about Ifá.

The verses of Odu Ifá are output in parable format and contain elaborate narratives related to
history, events, ritual practices, etc. It’s therefore not straightforward and requires some
interpretation and/or clarification from an accomplished Ifá priest/priestess (Babalawo/
(IyanIfá) who must have memorised at the very least, ten ẹsẹ Ifá from each of the 256 Odù
Ifá.

Odu has a positive and negative aspect and it is the task of the Babalawo to determine the
destiny of a person and to orientate the Odu to its positive aspect.

This is why it is said of Orunmila:

“Orunmila Odudu ti udu ori Emere Atun ori ti so sun wo se”
The Spirit of Destiny uses his wisdom to repair bad heads.
No human life remains on the negative side of an Odu. If it stays on the negative side too long
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it either becomes transformed through an elevation in consciousness or the physical body

passes and the transformation occurs in the invisible realm. Every Odu represents the
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complete circle of time: past, present and future.

Esu Odara is the messenger of all Odu.
Esu Odara came to earth from Heaven at Ipilese-iwa in Ile Ife. The proper name for this place
is Ose Tura. All ebo that is taken to Olódùmarè must pass through the Odu Ose Tura which is
why Esu Odara is invoked by Ifá at the beginning of every ebo.

What is Ifá -Page 6

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Order of Seniority of the 16 Major Odu

The order of seniorty varies from community to community, but at IIOMAO we use the order
practised in the Ọyọ tradition, which is the most common order you will find in books written
on Ifá. The order is as follows:

1. Ejiogbe (Ogbe Méjì)

2. Oyeku Méjì

3. Iwori Méjì

4. Odi Méjì

5. Irosun Méjì

6. Owonrin Méjì

7. Obara Méjì

8. Okanran Méjì

9. Ogunda Méjì

10. Òsá Méjì

11. Ìká Méjì

12. Òtúrúpòn Méjì

13. Òtùrá Méjì

14. Ìretè Méjì

15. Òsé Méjì

16. Òfùn Méjì

NB: It is strongly advised that you learn this order by heart.

As you go further into the study of Ifá, you will come to recognize the relevance and importance
of the order of seniority.
What is Ifá -Page 7
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The following are the signatures (binary codes) of the first 16 Odù Ifá, along with the first four
ọmọ odu (17-20). Odu are read from right to left, top to bottom. The right is known as the
male side; the left is known as the female side.

1. Ejiogbe 2. Oyeku Meji 3. Iwori Meji 4. Odi Meji

I I II II II II I I
I I II II I I II II
I I II II I I II II
I I II II II II I I

5. Irosun Meji 6. Owonrin Meji 7. Obara Meji 8. Okanran Meji

I I II II I I II II
I I II II II II II II
II II I I II II II II
II II I I II II I I

9. Ogunda Meji 10. Osa Meji 11. Ika Meji 12. Oturupon Meji

I I II II II II II II
I I I I I I II II
I I I I II II I I
II II I I II II II II

13. Otura Meji 14. Irete Meji 15. Ose Meji 16. Ofun Meji

I I I I I I II II
II II I I II II I I
I I II II I I II II
I I I I II II I I

17. Ogbe Oyeku 18. Ogbe Iwori 19. Ogbe Odi 20. Ogbe Irosun
II I II I I I I I
II I I I II I I I
II I I I II I II I
What is Ifá -Page 8

II I II I I I II I
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Decoding Odu Ifá - Divination

The most important aspect of the Ifá practice/lifestyle is decoding the Odu Ifá and this is done
through divination. Divination is the process of arriving at the signatures of the Odu and
unveiling the message(s) of Olódùmarè.

In today’s rapidly changing world of uncertainty, we cannot ignore the need for knowledge and
insight that can be gained through divination. The ancient Yoruba of Nigeria used
divination as one of the channels of communication with the spiritual world and also as a guide
for making vital decisions.

Via the process of divination we:

 Communicate with the divinities

 Receive guidance and seek out the messages of Ifá;

 Seek clarity in decision-making

 Determine the wishes of our Ancestors, Orisa, Ori

 inquire as to what offerings are expected by the Orisa

 enquire as to whether those offerings have been accepted.

Ifa diviners perform divination rituals that reveal an individual’s past lives, life purposes,
strengths, and vulnerabilities. In this vein, Ifá is called oke ipori, which means figuratively “the
blueprint of destiny” or “the knowledge of life”.

Ifá Divination is therefore a means of communication between man and god among the Yoruba
and the Diaspora. This process does not require the diviner (Babalawo or IyanIfá) to possess
supernatural powers of any sort, but relies on the training done over a period of years to
decode the hundreds of thousands of ẹsẹ Through Ifá divination we are able to achieve the
fullest potential of our destiny, repair our Orí and better ourselves.

The sacred materials of Ifa divination simultaneously act as the apparatus or tools of divination
and the emblems and symbols of the divinity.

The Yoruba employ various methods and tools of divination; these include:

Ikin Ifá: Sixteen palm nuts from ope Ifá (Ifá palm-tree). Each fruit of this palm-tree has four
eyelets on its thick bottom side. These palm nuts are kept in a divining bowl called agere Ifa.
What is Ifá -Page 9

For the Babalawo using ikin Ifá, the divination tray or Opon Ifá is a must.
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Opele. Four half-nuts of the opele fruit are attached to each half of a chain (on both right and
left sides). Each of these half-nuts has a smooth surface and a rough side. During a divination
session, the Ifá priest holds the opele in the middle and casts it in front of him so that it falls
on an already laid cloth before him to reveal a pattern of the odu sign.

Agbigba. This is similar to the opele but it made up of four chains with half-nuts instead of
two.

Erindinlogun (Owo Eyo) – Divination using 16 cowries.

Obi – Ifá divination using

1. 4 pegs of the kola nut

2. 4 cowries.

…or any two-sided object where the difference in either side is clearly distinguishable,
eg. coconut (agbon); epa (peanuts – especially for Egbe).

Young Ifa practitioners usually begin with the obi as their fundamental practice to seek “Yes/No”
answers to their questions.

What is Ifá -Page 10

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The Eight Essences of Ifá

A thorough study of the ramifications of Ifá shows that it comprises of eight basic essences as
follows:

1. The Spiritual Essence: This relates to the place of man (as a spirit) in the cosmos,
the powers of matter and all aspects of ontological evolution and development.

2. The Religious Essence: This relates to faith, catechism and preaching.

3. The Divine Essence: This relates to the methods of divination and accessing of
esoteric information; the mechanics of divination and the systems of divine message
collection, processing and interpretation.

4. The Worship and Sacrificial Essence: This relates to the basis and meaning of
worship and sacrifice; the importance of worship; sacrifices and acceptability of
sacrifice; clearance of sacrifice; passage of sacrifice and results of sacrifice.

5. The Medicinal Essence: This deals with the use of herbal plants for various healing.
This is both in magical form and materialist medicine. (Note: the oral words of Ifá can
be used to perform all forms of magic and healing).

6. The Historical Essence: This deals with the history of all creation, including the
creation of materialist, non-materialist and spirit worlds.

7. The Scientific Essence: This deals with the power of observation, axiomatic,
astronomy, cosmology, cognitive experience, astral science, physical and biological
sciences, logic, philosophy, mathematics, statistics and computer science.

8. The Cultural Essence: This relates to rites, rituals, politics, socio-economics,

language, dress and normative value systems.

The Eight Essences of Ifá are, in the main, coincident with the human essences of planet
Earth, and non-human essences in the entire universe.
It is also clear that religion, worship and sacrifice are but a few that constitute the divine
message known as Ifá. This constitutes a great mystery system.
What is Ifá -Page 11
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 Additional Reading:

The Nature of the Odu Ifa

Many people define Odú as the physical symbols used to mark the signs received during the
divination process. Others equate Odú with the verses associated with each symbol that form
part of the body of the Ifa divinatory corpus. While both elements reveal a small part of Odú,
the greater mystery lies far below the surface.

The Odú are the sacred symbols that hold the ase (power/life force) of everything in existence.
They are holistic maps that chart the dynamic movement of energy and identify the most
primal forces of the natural world. The Odú are transcendental mandalas that mark the active
and inactive energies of a given situation with startling accuracy.

All that was, is, or ever will be, is born through Odú, including the Orisa and their sacred ase.
The varied manifestations of Heaven and Earth are born through Odú and it is through these
same sacred pathways that they will be returned to the primordial void. Odú govern the cycles
of nature and the sands of time. They are the cosmic energies of creation—the very fabric of
life itself! Like brilliant points of light positioned around the circumference of the Universe, Odú
are the stars from whose holy emanation worlds are born. They are the blood and bones of our
natural and supernatural existence.

Odú is the oracular utterance of the spirits, the divine wisdom of all those who have come
before and those who have yet to be born. Uninhibited by space and time, Odú is the original
language of the Ancestors and Orisa. They are the pure voice of divinity that expresses itself in
absolute binary perfection. Odú hold the answers to all of life’s questions and collectively they
become the eternal compass that directs and redirects one on their journey. The Odú issue
words of blessings, but also carry admonitions and warnings. They reveal the forces obscured
from view and translate the kinetic patterns of spirit into tangible rhythms of communication.
Serving as the nexus for all of creation, Odú are universal points of physical and metaphysical
ingress and egress. These sacred forces are the umbilical cords that nourish and sustain all
multidimensional activity and movement.

The Odú are living, sentient entities engaged in potent and constant interaction with their
creations. They are interconnected repositories of vast spiritual force, embodying the infinite
dance of creation and destruction. The masculine and feminine, light and dark, yin and yang –
What is Ifá -Page 12

such is the nature of Odú. The physical signs that represent Odú are the symbolic skeleton
keys to an ancient universe, a world that is the womb from which all life ensued. It is through
these gateways that invocations echo into the heart of the universe and are answered by the
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spirits. They are akin to spiritual antennae, able to transmit energies that manipulate and
modulate reality on micro – and macrocosmic levels. They are remarkably precise frequencies
of energy that invigorate and also negate those things that fall under their auspices.

Odú govern the birth of a new born and the death of an Elder, the tides that rush in and the
riverbed that runs dry. The light rain that brings refreshment and the hurricane that carries
destruction; the flame that illuminates and the explosion that critically burns are found within
Odú’s grand scope. Odú’s face wears the smile of joy and utters the cry of anguish. The sun at
its zenith during midday and the moon that softly illuminates the evening landscape are the
children of Odú. The charismatic forces of attraction and repulsion are given license through
Odú. Spirit’s descent into matter and its eventual transfiguration and ascension walk the road
mapped by Odú. All ailments and their cures are discovered through these holy beings. Odú
rule the moment of fertilization, the critical period of gestation, the act of birth and the
inevitable call of death. Odú marks the cells within our bodies and the space between these
cells and the space between the spaces. Odú are the fiery manifestations of light from the Void
and the suffocating magnetic pull of the Black Hole. Odú are sacred constellations, satellites of
immortal wisdom that impact the cosmic machination of the universe and the minute steps of
the individual. Odú gives birth to the day as surely as it does the night.

In a more microcosmic sense, the Odú give rise to success and bring about failure. The ability
to move ahead or the impossibility of manifestation is rooted in Odú. Relationships are formed
and dissolved through these energies. They hold the frequency for ultimate connectivity or
total disconnection. Steadfastness and instability, clarity and confusion are juxtaposed through
Odú. The complex model of one’s being can be clearly charted through these sacred energies.
Life’s initiatory rites, both personal and communal, are given strength through their ties with
these forces. That which is buried deep within the past or waiting patiently in the future can be
understood through exploration of their relative Odú. The circumstances of the present gain
clarity when examining the Odú that governs their form and function. Balance is both lost and
regained through a direct and often complicated relationship with Odú.
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 Additional Reading:

Òrúnmìlà, World Savior

Chief Ifábòwálé S. Somadhi, M.A.; ATR
Òrúnmìlà black god, world savior.
http://www.ileorunmilashrineinc.org

The above is an inscription that appears on the front wall of the home of Babaláwo (Chief)
Ifayemi Awópéjú Bógumbè in Ìbàdàn, Nigeria.

In 1990, I first read this inscription, when my wife and I visited the shrine of Chief Bógumbè,
in Ìbàdàn, Nigeria. As an African born in America, my Americanized mind was taken back by
these piercing words, "black god" and "world savior, of African people." I slowly read the
words again and again until my African mind began to slowly comprehend the depths of those
powerful words that seemed to have cut through a life time of religious brainwashing and
falsehood about a man who died on a cross in Calvary, for “my sins” then it all made since to
me. The idea of my God, a black African God who naturally saves that in which he creates
made perfect since. After contemplating this idea for a short time I felt a deep sense of relief
and satisfaction, I realized that there is hope for the salvation of my African Soul. Joy over-
whelmed my Spirit and for the first time in life I really realized how fortunate one is to be born
of African ancestry and to be an “omo Orisa,” child of the Orisa. I believe that being a devotee
of Ifa insures one salvation, on earth and the afterlife too.

The elders teach us that in the Yoruba, pantheon of gods there is one who stands out
above all the rest and he is Òrúnmìlà, the god of wisdom, as teacher and savior. The Savior,
Òrúnmìlà was descended from the universe and landing on earth, bring Yoruba culture and
teaching Ifá to this world. Òrúnmìlà’s sacred teachings are known as Odu Ifá and have 256
chapters. These Odù Ifá are stories and parables depicting all aspects of ancient Yoruba life
style. Akoda and Aseda were the names of the first two students to learn Ifá thus becoming
the first two babalawos. The sacred teachings of Ifá are taught by babalawos by word of
mouth from generation to generation, up till this present day an age. Through Ifá babaláwos
communicate with Òrúnmìlà to teach Orisa devotees the science of nature and the art of
proper living happy and prosperous lives in conjunction with destiny.

The Holy Odù Ifá tells us that when Olódùmarè (GOD) created the universe, by the
side of Olódùmarè when he performed this mystical task there were 401 Irúnmolès (Spiritual
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Beings/gods). Òrúnmìlà was a member of these Irúnmolès. Olódùmarè commissioned

Òrúnmìlà to come to earth to establish order. Òrúnmìlà brought these 401 Irúnmolès down
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from heaven to earth with him. But, before the 401 Irúnmolès departed heaven to settle on
earth Olódùmarè gave Òrúnmìlà 16 kegs of wisdom, seven days after receiving this powerful
gift Òrúnmìlà was able to see and to know the past, present, and future of all things. Òrúnmìlà
(Oba Òrìsà), king of the Òrìsà is also "Ibìkegì Olódùmarè," second in command next to God
and witness to all God's creations. When a reincarnating Soul chooses or is given his /her
destiny Òrúnmìlà is there to witness the choice of destiny. A basic reason why Òrìsà devotees
go to the babalawo for consultation with Ifá is because in actuality devotees are going to Ifa
for verification and alignment with their own destiny. Òrúnmìlà, the world savior, knows the
beginning and ending of all things prescribes the proper ebo and give counsel, guidance, and
protection to devotees of the Òrìsà with integrity and the love of a spiritual father.

During Ifá consultations babalawos decode Odù Ifá, giving the client important
messages and the proper ebo needed to align one with their destiny. After receiving their
messages Clients are prompted to ask questions concerning the reading and any other
concerns relating to their life. Ifa only answers yes or no to questions put to him during
consultations.

Devotees should not ask questions that they already know the answer to; do not ask
impractical questions for an example, if one know that he or she do not know how to swim,
do not ask a question like: "will I win a gold medal in swimming?" , "How much money do I
have in my pocket?" When asking Ifá's support on a venture or project, do not ask for
support on something illegal, immoral, or "wrong." When asking Ifa questions one should be
serious and prepared to deal with the answer. Remember, Ifá is not a game or child's
toy. So, do not enquire if your spouse has another lover and then ask questions about your
own infidelity. Ifá might say no to some questions and the enquirer becomes up-set and
puzzled. Remember, Ifá is the god of wisdom and can see further than us Humans.

There is a common belief among Òrìsà devotees and that belief is that the Òrìsà, especially Ifá
possesses the wisdom, integrity, and love of a parent to give proper counseling to his children
the Òrìsà devotees to do the correct thing which will be in harmony with one's destiny, thereby
bring Ire (good luck and blessings) to the life of the devotee.

This common belief is based on the fact that

Orisa devotees consult Ifá or another Òrìsà when a problem lurks and a decision need to be
made about a pressing issue. At times the answer to a question comes out during the
consultation messages given by the priest interpreting the presiding Odu, without being asked
by the client. Devotees ask Ifa/Orisa for his/her wisdom in all types of situations from the
plane and simple to the unorthodox and complex. Inquires may be, "Should I travel?" "Does
What is Ifá -Page 15

she/he love me?" "Should I marry him/her?" "Is this the right job for me?" Whatever the
question, no situation is to grate for Ifá. Hail to Òrúnmìlà, African savior! Ase!
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