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HOW TO BECOME AN IFA PRIEST ( BABALAWO ) To become an Ifa Priest (Babalawo) one must first submit themselves to Olodumare and Ifa. The term Babalawo means “Father of the Mysteries/Secrets of the Earth.” Becoming a Babalawo and Priest of Ifa is a lifetime pursuit for those who take it as a calling and profession. There are four things that will be asked of the person that wants to become a Babalawo. First: Do you want to learn Ifa because of the meat you will gain? If so then you will have plenty of meat. Second: Do you want to learn Ifa because of the money you will gain? If this is the case, then you will have plenty of money. Third: Do you want to learn Ifa to have many wives? If this is the case, then you will have plenty of wives. Fourth: Do you want to learn Ifa because you seek the truth? If so you all of the good things in life, meat, money, and wives will be yours. There are several procedures necessary to become a Babalawo. If one does not follow these procedures under a master Ifa Priest they cannot rightfully call themselves a Babalawo. To become a Babalawo one must go though the ritual of Ounje Oju Opele (the food of Opele). There are many steps that must be followed and they must be followed in a particular order. After one eats the food of Opele, a perspective priest must have the 16 Odu Ifa opened for them over five days with the Akaragba. Akaragba is made from the calabash used to make the sacrifice to Esu. An omo Awo must use this Akaragba when learning Ifa. They must keep it for life. However if you are a good omo Awo and your teacher sees you as a good student, he may open the Odu for you more quickly. After one learns to open the odumerindinlogun, the next step is Amulu, divination. The omo Awo will practice this and once they can do this well the third step is to learn how to divine “yes” and “no” questions. Also at this point the omo Awo will gain knowledge about specific odu Ifa that have special meaning during divination. After this, the next step is to learn how to make Ibo. Ibo is characterized by particular aspects of “ire” and “ayewo/ibi,” (good and bad). Next, the Ifa master will teach the omo Awo the elements of “ire” and “ayewo/ibi” and the differences in readings for males and females. After the omo Awo can perform these tasks well they then must learn how to ask Ifa about “ebo” and “adimu.” The omo Awo will then learn and memorize all the extensive elements of “ebo” and that of “adimu.” The next step is to begin learning the Odu Ifa beginning from Eji Ogbe. Depending on the omo Awo’s memory this step may take a long time. After the omo Awo has made significant progress in learning odu Ifa, then they will begin learning how to make sacrifice, how to feed Ifa and how to feed all the Orisha. Then they will need to learn all the elements of Ifa and the associated Odu Ifa. Next the omo Awo will learn how to make medicine for a myriad of different problems. This step in the Ifa Priest’s learning is also very extensive and one may use a lifetime to gain this knowledge. It should also be recognized that all this information is memorized and cannot be recalled using notes or a book. It is important to understand that this process begins after a person is initiated. One cannot call themselves a Babalawo simply because they have been initiated to Ifa. To be initiated to Ifa means that a person has received their Odu Ifa and that they know their destiny. Being initiated is only the beginning of the learning process. Becoming a Babalawo takes a lifetime of dedicated service to Olodumare, Ifa, the Orisa, the ancestors, your Elders and family. It should also be noted at this point about those that call themselves “babalawo” but are actually “babalariwo.” The Babalariwo has not had the proper training, they have to read odu Ifa from a book and in many cases haven’t had proper initiations. This article is being published in the hope of letting the general public know what is necessary for one to call them self a Babalawo. If you are interested in more information about being initiated to Ifa, any Orisha, becoming an Omo Awo, becoming a Babalawo or if you would just like learn more, feel free to write us at: Message me on whatsapp +2348107387186 Gmail ojebodeifa1@gmail.Come

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PREDRESTINATION / DESTINY The Yorùbá have a strong belief in predestination (Destiny). They believe that the success or failure of a man depends to a large extent on the type of choice he made in heaven. Some people are said to have chosen a life of poverty and simplicity while others chose a life of affluence and glamour. Some people chose short while others chose long life. This belief in predestination is used to explain the success or failure of every man on earth. If a person suddenly becomes rich the Yorùbá say that it is due to his predestined choice in heaven. The same thing is said when a person dies in the flower of his youth or if he fails in an important endeavor. It follows, therefore, that while human effort cannot be ruled out for success or failure, the greater part of it can be ascribed to predestination. This is meaning of the Yorùbá saying: A kúnlà, a yan ìpín A dáyé tán, Ojú nkán wa. We knelt down (in heaven) and chose our destinies, On getting to earth, We became impatient. Predestination among the Yorùbá is known by different names. Sometimes it is known as àyàmô (choice) or ìpín (predestined share) or kádàrá (divine share for man) or ípörí (inner head). Whatever the name by which predestination is known, it is always associated with Orí (the inner head). It is believed that the symbol of free choice is Orí (inner head), which everyone received in heaven. A man’s destiny, that is to say his success or failure in life, depends to a large extent on the type of head he chose in heaven.The belief of the Yorùbá in Orí as the symbol of predestination is manifested in their sayings, for example “He who is wise Is made wise by his Orí. He who is not wise Is made foolish by his Orí”. Eniyen o fe ka reru ko so, Orí eni ni soni. Other people don’t like to see a man relieved of his burden. It is the man’s Orí who brings relief.The Yorùbá regard Orí as one of the gods in their pantheon. Indeed, in a sense, Orí may be regarded as the greatest god of all. Every man’s Orí is regarded as his personal god who is expected to be more interested in his personal affairs than the other gods who are regarded as belonging to everybody. Örúnmìlà is believed to be the mouthpiece of the other gods. It is through him that one knows the wishes of the other gods. As a mouthpiece of Orí Örúnmìlà is regarded as Eleri ipin (witness of man’s choice of destiny). It is believed that Örúnmìlà was present when every person chose his destiny in heaven. It is not difficult therefore for Örúnmìlà, through the Ifá divination system, to tell every person here on earth the wishes of his Orí. Since the destiny of every person has been decided in heaven, it is considered vital for every man to consult Ifá from time to time so that he might know what pleased or displeased his Orí. By so doing, every man would be able to tread the path already laid out for him in heaven without beating about the bush. One who chooses a good Orí and destiny will have an easy time obtaining the good things in life. They will find it easier than not to have a peaceful home, a job they truly enjoy, a good relationship with their spouse, and good children, along with the wealth and health needed to enjoy it all. Good things will come easily to them. On the other hand, one who chooses an imperfect Orí will experience many hardships in life. They will find that the good things in life are hard to achieve and that tough-times are common. It will take great change to better things for them. Potentially they can change through the implementation of ritual and sacrifice, vehicles for change and transformation, to repair their Orí’s and their realign destinies, thereby turning their lives around for the better. Orunmila is the one who repairs such imperfect Orí. The following is an excerpt from an ancient Oriki, prayer poem, for Orunmila: Odudu ti ndu Orí emere Atun Orí ti ko suhan se A mo iku Translation: The one who saves those who are destined to die young The one who repairs a bad Orí (Head) Through your knowledge we avert death This is exactly why the Yorùbá believe in Ifá divination as an important factor in the life of every person. Broadly speaking, therefore, one can say that when a person goes to consult Ifá all he is doing is finding out the wishes of his Orí. Ifá is merely a mouthpiece, an intermediary between the inquirer and his Orí. Ifá carries the message of Orí and the gods to the supplicant and carries the sacrifices made by the latter to Orí and the gods. The role of the gods is to aid Orí in leading every person to his destiny in life. Whatever a man’s Orí has refused to approve cannot be granted by any other god.The gods themselves have their own Orí directing their daily life. Like human beings, the gods know the wishes of their Orí by consulting Ifá. Örúnmìlà himself consulted his Ifá divination instruments in order to find out the wishes of his Orí.

Ide screenshot_20180922-082023ifa/ileke ifa (Ifa beads) which is usually wear as symbol of identification by ifa devotee. But wearing ide ifa to many go beyond mean of identification. As people before us usually have some method of spiritualy activating this ifa beads for purpose of protection and poperity. It is for the purpose of this of spiritual Activation Of Ikin ifa that I am more concerned with here. Wearing ifa beads should go beyond symbol of identification for a real ifa devotee. It should be able to serve other purpose. Many do this among babalawo but only few deem it fit to let others have a sip of the secrets.
Spiritual Activation Of Ide ifa /ileke ifa should not be a big problem for ifa devotee. Activation of ide ifa is synonymous to activating Ikin ifa or opele. Theyonly difference is the day involved. The days and number of koko ifa (leaves) involved variety in length as well.

What Is Ifa , Ifa in practice is very much a living oracle. Ifa is the words of Olodumare (Creator) manifested through the Spirit of Destiny (ORUNMILA ). Priests & Priestesses of the tradition (called Babalawos , Iyanifas, and Oloris as) serve collectively as representatives and shareholders of the Ifa Orisha divinatory spiritual system. A person comes for a consultation, concise information is given and often an ebo (sacrifice) is asked to be performed by or on behalf of the person. It is a spiritual practice, discipline and philosophy that speaks in allegory to the human condition. The practice of Ifa was born to the Yoruba of West Africa centuries ago. Though much can be debated surrounding its path across Africa, as well the much discussed “true” origin of the philosophy, one thing is certain: both the practice and the philosophy are recognized as a cultural treasure and a growing world religion. Its sister traditions, born out of necessity amidst the trans Atlantic African slave trade, such as Santeria, Candomble, and various other traditions have grown worldwide as well.

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