ANCESTOR WORSHIP AND DIVINATION

All the system of divination that are rooted in Yoruba Ifa are methods of direct
communication with Spirit. Each system deals with a very specific Spirit in very structured
ways. In order to facilitate clear communication, it is important to know which Spirits are
being addressed and to use the appropriate invocation. Ifa teaches that the power to
effectively invoke Spirit comes as a result of initiation. The exception to this rule is Egun
(ancestor spirits). Everyone is believed to have the power and the ability to communicate
with the spirit of those who have passed beyond this life.

Once you have the ancestor shrine in place you are ready to start studying the use of Obi or
four cowries for divination. Ifa tradition teaches that messages from Eguns and/or Orisa can
and should be checked against some form of divination.

The OBI ABATA or OBI KOLA was the first series of divination objects, of which is used most
often. The OBI KOLA is a fruit that when opened has four segments that could be read in a
sequence of 16 ways. The internal parts receive a value, the external another, 4x4 = 16. In
the Diaspora the OBI KOLA is substituted with the COCONUT or OBI. After saying the prayer
the 4 pieces of shells are thrown forward, the pieces will be in a line or scattered, you must
align the pieces to obtain a message. It’s easy, first bring the one nearest to you and the
others pieces forming a line, this is known as an alignment.
The first level of access to interpretations of Obi is through a simple yes/no response to
direct questions. When phrasing the question make sure the best answer will come out with
a yes response.

To determine the yes/no response requires counting the number of shells that fall Face Up
and Face Down. Face Up is commonly referred to as the male side of the shell and it
represents the forces of expansion. Face Down is commonly referred to as female side of
the shell and it represents the forces of contraction.

Male - Face Up
Female - Face Down
There are five patterns of male and female that may come up during the asking of a
question. The Yoruba name for each is as follows:

ALAFIA – (four male sides up) The answer to your question is “Yes”.

When four male sides turn up it is good. There is a blessing of peace. The response to your
question is “Yes”. This can be a sign for good Health, Peace and Tranquility and Money
blockages being removed. The issue will be resolved without struggle. If one shell sits on
another it is a special blessing called “Alafia with Ire”. This layout signifies well-being.

ETAWA – (three male sides up; one female side up) The answer to your question is “Weak
Yes” or a “Yes with a Struggle”.

When three males and one female shell come up it the answer is unstable and uncertain or
the Spirits are neutral. It could means that your question may become a strong yes with
spiritual work or a cleansing. When Etawa falls there may have been a mistake in the
divination procedure or the question may need to be reformulated, with the addition of a
single suggestion on how to proceed towards effective resolution of the issue. . It is also
possible that the topic of questioning is not the topic of true concern. You should always
throw the shells again to ascertain the orientation of Etawa this process should continue
until there is a clear response to the question.
Etawa-Etawa - Yes (persistence and struggle is required)
Etawa-Alafia – Yes (an initial struggle will dissolve)
Etawa-Ejife – Yes (the struggle will result in the blessing of understanding)
Etawa-Oyeku – No (when this combination fall change the line of questioning)
Etawa-Okanran – No (confusion and struggle)

EJIFE – (Two male sides up; two female sides up) The answer to your question is a
"Balanced Yes”.

When two male shells and two female are turned up it is good. The response to your
question is “Yes” The answer comes with a blessing of wisdom. The wisdom will come and
sometimes the resolution of the issue requires patience. Ejife is the strongest and most
definite answer.
If the two male shells fall on each other (touch or lay on each other) it is called “Ire” which
is especially good blessing. This is a special sign!
OKANRAN – (one male side up; three female sides up) The answer to your question is a
“NO”.

When three female and one male coconut come up the answer to your question is “No”.
It suggests a doubtful outcome. This could be due to a misunderstanding of the issues on
the part of the person asking the question, due to improper process or procedure. It should
be followed by a second throw to ascertain the orientation of Okanran. You should
reformulate the question from a different perspective so that it can be answered. The
second question should reflect a slightly different emphasis on procedure.
Okanran-Okanran – No (unproductive struggle)
Okanran-Oyeku – No (When this combination fall change the line of questioning)
Okanran-Alafia – Yes (Emphasis on the second question)
Okanran-Ejife – Yes (emphasis on the second question)
Okanran-Etawa – very doubtful

OYEKU – (four female sides up) The answer to your question is a “ DEFINITE NO!”

When four female shells come up it is a warning! The answer to your question is “No”.
Oyeku represents the ancestors desire to speak more directly on the issue. Remember when
Oyeku falls you must wash the shells and end the line of questioning If Oyeku falls twice in
a sequence, the question needs to be taken to a higher system of divination. Oyeku carries
the possibility of death. That is why the initiated are cautioned to stop divination on the
question being asked when Oyeku appears.
This is often an indication of witchcraft or dead spirits surrounding the client.

******

After the Obi have been prepared wrap them in a white cloth and place them either on or
near your ancestor altar. Make sure you have a glass of water and a candle near the altar
when you cast the shells. Earth, air, fire and water carry with them the seeds of diversity
and harmony and they are the elements that will enhance your communication with Spirit.
After your altar is set up, it is not necessary to cast the shells in front of the altar. The altar
is mad to establish a relationship with the ancestors. Once that relationship is established
you carry it with you wherever you go.
Before casting the shells to your ancestors you must invoke the ancestors so that they can
both guide the divination process and offer input to the interpretation of the throws. There
are a number of prayers that can be used for the invocation, the most common prayer of
invocation use in Orisa worship is as follow:

Omi tutu,
Fresh water, ( sprinkle water on the floor three times)

Ona tutu,
freshen the road,

Ilë tutu,
Freshen the house,

Tútù Egún, BáBá, YéYé Íwá.

Freshen the ancestor, the Fathers and Mothers of great character.

(move the shells in a counter clock-wise motion)

Ko si ku.
May death be no more.
Ko si ôfô.
May loss be no more.
Ko si eyo.
May tragedy be no more.
Ko si arun.
May disease be no more.
Ko si fitibo.
May nothing be overwhelming.
Ko si alopa.
May there be no disrespect

(move the shells in a clockwise motion)

Kinkan ma’se (name of elder)

I ask for the support of (name of elder – list each elder preceded by the phrase Kinkan
ma’se)

Ìbà á se (name of ancestors)

I pay homage to (name of ancestors – list each ancestor precede by the phrase Ìbà se)

Fun mi ni ire.
Bring me good fortune.
Fun mi ni owo.
Bring me abundance.
Fun mi ni alãfia.
Bring me peace.
Fun mi ni ogbon.
Bring me wisdom.
Fun mi ni agbára.
Bring me the power of prayer.
Fun mi ni ilera.
Bring me stability in my home.
Fun mi ni Ifá.
Bring me spiritual guidance.(ask your question then touch the shells to the four directions,
stating from the top to the bottom, then right to left)

Ire, ire, ire,

Good fortune, good fortune, good fortune. (Touch the shells to the center of the mat while
saying ire, ire, ire. After the third time let the shells fall from your hand.)

Ase’.
May it be so.
****
A strong concept in the development and growth of a nation is culture, which is not static
but changes. It creates some form of abstract thinking. Ifa divination is an abstract form
that induces abstract thinking.
I strongly recommend all serious student of Ifa to investigate Awo Obi: Obi Divination in
Theory and Practice by Baba Osundiya.; Ifa’s Obi Abata : The Little Oracle that goes a Long
Way by Min, Ra Ifagbemi Babalawo or Awo: Ifa and the Theology of Orisa Divination by Awo
Fa’Lokun Fatunmbi.

****

For the Yoruba, the human being is described as made of the following elements: ARA,
OJIJI, OKAN, EMI and ORI.

ARA is the physical body, the house or temple of the other components.

OJIJI is the human “ghost”, it is the visible representation of the spiritual essence.

OKAN is the physical heart; seat of intelligence, of thoughts and action.

EMI is associated with breathing, it is the divine blow. When a person experience a physical
death, it is said that his EMI has gone.
ORI is the personal Orisa, in all his strength and greatness. ORI is the first Orisa to be
praised, because it is the particular representation of individual existence (the real essence
of being). He is the one that guides, accompanies and helps the person since before birth,
during all life and after death, making reference to his or her walk and assisting in the
fulfillment of his or her fate.
ORI in Yoruba has many meanings- the literal sense is the physical head, a symbol of inner
head (ORI INU). Spiritually, the head as the higher point (or superior) of human body
represents the ORI.

ORI is the personal Orisa of each human being, and is more interested in the fulfillment and
happiness of each man and woman than any other Orisa. In the same way, more than
anyone, ORI knows the needs of the human and is walking through life, in the success and
failure, and has the proper resources and all indicators that permit the reorganization of the
personal systems that we refer to as SELF.

If the ORI does not sympathize with your cause, that thing that is desired
cannot be given by the Ancestors, the Orisa or even Olodumare.. In the same manner if the
character of someone is bad, his choice of fate cannot become reality.

Be realistic. If things are going wrong in your life, before pointing an accuser finger to the
witches, spells or friends, examine your own nature. If you have the habit to ill-treat people
or not to consider their feelings, don’t look for any happiness or luck in your life, doesn’t
matter how successful you may be in your material life. If, on the other hand, you help
others and give happiness to them, your life will be full, not only of richness but also of joy
and happiness. However, it is definitely easier to change your fate than change your nature.

“ENIYAN KO FE KI ERU FI ASO, ORI ENI NI SO NI”, that is, “people don’t want you to
survive, but your ORI works for you”

ORI is able to take care of man and ensure him social survival and other relations with life,
despite the difficulties he might have. It is ORI that makes us individuals and, consequently,
make us different from the others. This difference is of the inner nature and nothing in the
physical plane allows us any reference in identifying these differences.
****
IWA PELE (Gentle, balanced character)

IWA RE LAYE YII NI YOO DA O LEJO-

“Your character, on earth, will give sentence against you”.

The development of IWA PELE (gentle and balanced character) will allow us to, one day;
become Ancestors, who can intercede on behalf of those who come after us. Only elevated
spirits carry the Ase needed to elevate a nation and enlighten the world. Having IWA PELE
will elevate and enlighten our spirit. IWA PELE is shown in our behavior. It is the choices we
make, when we think nobody is looking.

In a good world, everyone has full knowledge of all things, there is joy everywhere, and,
because everyone has inner power, good character, and wisdom, life is without anxiety or
fear.
People must continue to go to Heaven and return to Earth after death until our world is a
good world for everyone. Many good things of Heaven that are not now on Earth will thus
be brought to Earth in due course.
If you undertake any evil actions, good spirits will turn their backs on you and see to it that
you feel the repercussions of your evil actions when you return to Earth after your death.
To become good, you must attain wisdom, help those who need help, and forebear from
doing anything that might harm the world’s prosperity.

Iwa Pele

Orunmila said, The following are the directions, the full knowledge of everything, joy every
time; to live without any fear of enemy or confusion, without fear of disease or death; loss,
witch, wizard, danger of fire or any form of accident; without fear of poverty. One must
learn not to steal and create discomfort to the owner or bring disgrace to one’s door and to
Olodumare. To refrain from evil deeds or we must go back to the darkness of the world that
we shall certainly repay for all that we do. Until we do this, people will continue to travel
between heaven and earth.

*******

Honesty:

According to the ancestors, Honesty means thinking, speaking, and acting in truth without
bitterness, deceit, or hidden agendas. Being honest also means being able to recognize our
limitations, having the courage to accept our guilt or misdeeds, and the ability to refuse to
reap the rewards off of others hard work. Basically you must be open minded, rational, and
realistic to yourself, others, and to Olodumare. Ifa says that Olodumare sent human beings
into this world to do good and nothing more and this is how human beings will be judged.

Patience:
The Ancestors taught us that patience means perseverance, endurance, and level
headedness. Perseverance is the power of showing care and close attention to work or
situation that proves difficult or tiring.
Endurance is the power of bearing pain or discomfort without complaining. Level
headedness is the ability to wait for something calmly for a long time and the ability to
control oneself when angered, especially at slowness or foolishness. In Ifa, rushing into
things or looking for magical instantaneous solutions to any problem is out of place. One
must be patient at all times.

Humility:

The Ancestors taught us that we must never behave as if all our achievements in life were
from self-effort alone. We must recognize that all of our achievements are through
Olodumare and the deities. No knowledge or power was brought into this world from
heaven. We all acquired such knowledge and power through formal observation, imitation,
and learning from others. Because of this there is no room for anyone to display arrogance
or look down upon others. We all learn from each other and no one is self-taught anything
and this is why humility is so important. Each one, Teach one.

Hopefulness:

The Ancestors teach us that being hopeful means having the belief that tomorrow will be
better than today. The belief that no matter how bad the present situation may be, it is just
temporary and the painful situation will soon give way to peace, joy, gains, and prosperity.
Ifa teaches us that we must be hopeful at all times and realize that heaven is home and the
world is the market place, so one must always be prepared to confront obstacles in ones life
and realize that all obstacles can be learning experience and overcame.