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Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by PastorAIO: 12:01pm On Feb 23, 2010
akin101:

ha pastor some people know me here o
I wanted to ask a queston about the ifa odu's
are they real as in can it foretell the kind of life a man/woman will live
what they mean to an individual
what are the do's and donts that come with each one
i might be jumping the gun here but can someone tell me more about the following odu's
irete meji and Ogbe alara also called Ogbe  itura and Ofun Meji


Hi Akin 101.  I cannot really answer that question as to whether they can accurately foretell the life of a person.  I have heard people say they were disappointed with divinations they had and others have said that they were amazed by the accuracy of it.  I suspect it depends less on the tools of Ifa, the ikin and the opele,  and more on the personal Ase (ability) of the diviner.   Some people can foretell a lot about someone even without the need to cast an odu. 
However, apart from the use as a divinatory tool, I find the odu and their contents very deeply philosophical and they present an amazing cosmology that is second to none. 
There are various dos and don'ts for each odu.  They have their various ewoo (taboo).  They have their various herbs, and their various objects or foodstuffs for sacrifice.  I can write a post later on describing the process of divination and how the babalawo arrives at a diagnosis and decides when moves to  make in order to ascertain Ire (good fortune) and block Ibi (bad fortune). 
I sometimes find that I can read situations and the dynamics around someone and thereby make predictions without requiring any divination instruments. 

Irete meji is an odu that talks about hitting rock bottom and coming back up again.  The theme of Death and resurrection is strong in this.  It is also this same process that is parallel during initiation which is a death and rebirth too.  Ifa is said to spend 3 days and 3 nights under the earth before it re-emerges during the initiation.  This same process can be portrayed as orunmila falling into a hole, or a well.  Other times it is portrayed as throwing the Ikin (ifa) away into the sea, or into a lake.  After 3 days it is miraculously retrieved. 
In short, it talks about loss and recovery.   Sometimes it is portrayed as a child losing contact with his parents and then one day being reconciled back to them (often after a series of tests to prove descent from the father).  After initiation it is important not to discuss what happened with the Ogberi, that is the uninitiates.  So the theme of secrecy is strong here too. 

I don't know much about Ogbe Alara, but Ofun Meji is known as the Yee pa Odu.  That is the Odu of the Ogboni society.  It is also the Odu of Odu herself.  Oduduwa.  Ofun is the giver, known for generosity.  It talks about how the world was created and supported.
Ogbaragada cast Ifa for Odu when he was going to create all the differnt characters in the world. He was advised to sacrifice: Four pillars, one big calabash (with cover) and a chain. He heeded the advice and made the sacrifice. He was assured that no one would query his action, Therefore he should pitch the four pillars together on the gorund and place the calabash on them and to tie his hand to the poles with the chain. He did so and subsequently created all kinds of characters and was since then known as Oduduwa.
http://www.cultural-expressions.com/ifa/odu/ofun.htm

One of the images of Ofun is the world as a calabash that is supported by 4 staffs connected to it via 4 chains.  As these staffs move it stirs different currents in the calabash that cause the various events that occur in the world.  I like to think of these 4 staffs as the 4 elements. 
DU OFUN MEJI AS COSMIC CALABASH
Thursday, March 12, 2009 at 7:31am
The sixteenth major odu [Ofun Meji,an orgasinational category and active agent in the Ifa system of knowledge and divination],container of all mysteries,the complete calabsh of Oduduwa as formulated in the language of ifa,is all but inaccessible-placed out of the way and out of ordinary thought processes.What was lost at the "time" of Ose Meji must be regained,but how?The redemptive process might said to begin with the final episode in the saga of witches :Oshe Oyeku.
Odu,the female principle imagined as a container,the fourth elemental being to siiue forth from the python's egg,having grown too "old",expresses her desire to go underground.Seated on her mysterious cylinder box,she calls her four advisors-Obatala,Babaluaye,Ogun,and Oduduwa (an active emanation of her self )-and gets them to agree to her departure by promising revelations to those of their children who come to solicit,to adore her properly in her house in the forest.

This house has become the ceremonial apare-box containing a calsbh (her body),which contains in turn (or is surrounded by )the four calabashes given to her on that occasion by the four advisors.Obatala gives a calabash of chalk,Babaluaye offers his favorite substance,osun (red powder),Ogun-charcoal powder,and Ododuwa-mud.These gifts imply four roads,four corners of the universe.They are the original four major signs.From one of them will be born another forest principle,as once Odu from the pythons egg.Ofun,the calabash of chalk (efun) who gives (fun)himself,produces Obatala,the white divinity as Orisan-nla,greater than,the beginning and the end,first and last,the container of them all.The egg within becomes the womb,passivity becomes creativity personified.Surely this is part of the meaning of the orisha Obatala as Ofun.

Igadu (igba, "calabash",and Odu )becomes an orisha,the divinty worshipped by diviners who have attained the highest degree of self knowledge-that is,the profoundest understanding of Ifa.Only such diviners may install the terribly powerful calabash of existence,once closed never to be reopened except under horrific circumstances, "symbol of the sky and earth in their fecund union,container of the supreme wisdom of Ifa, [the installation of which validates ]an esoteric principle of universal symbiosis".

Judith Gleason,A Recitation of Ifa: Oracle of the Yoruba (New York:Grossman,1973)188-191.
http://www.facebook.com/note.php?note_id=73809211150
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by akin101: 7:09pm On Feb 23, 2010
wow this is some powerful stuff
thanks pastor aio
i m impressed by your knowledge
i ll continue watching this thread with vivid interest
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by Enigma(m): 7:32pm On Feb 23, 2010
Pastor AIO:

However, apart from the use as a divinatory tool, I find the odu and their contents very deeply philosophical and they present an amazing cosmology that is second to none. 
There are various dos and don'ts for each odu.  They have their various ewoo (taboo).  They have their various herbs, and their various objects or foodstuffs for sacrifice.  I can write a post later on describing the process of divination and how the babalawo arrives at a diagnosis and decides when moves to  make in order to ascertain Ire (good fortune) and block Ibi (bad fortune). 
I sometimes find that I can read situations and the dynamics around someone and thereby make predictions without requiring any divination instruments. 

This is the part that I am very much interested in. Unfortunately, even as someone who has the word 'odu' as part  of ancestral moniker, I do not know enough to be able to contribute meaningfully; hence, I am only 'participating' in the thread as an observer and learner since discovering it a couple of days ago.
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by PastorAIO: 3:13pm On Mar 15, 2010

Aje:

From what I have learned thus far, Aje is passed down from mother to daugther. Aje is a feminine/contractive energy. Aje is a force that is naturally connected to the female prinicple. It has the power to create or destroy so that re-birth is possible and balance is restored. All women carry the power for creation and destruction through the womb. There is also power of the word. The ability to use ones Aje to create reality for the person using the word as well as those around them, Aje is both a spiritual power as well as the humans who exercises that power.

Ohter points, I would like to state in regard to feminine ecessence and or principle are as follows:

Broken down, we will find that our creator is also a feminine principle and or force.

OLO= Spirit
Odu= Womb
(Osu)mare= Rainbow Serpant

Olodumare means Spirit of the womb of the rainbow serpant,



Then we have Onile, which literally means "Mother Earth",
Do you women see where I am heading ? The very foundation of our existence evolved from a feminine principle.
http://orisha.tribe.net/thread/fd48a049-eab7-43b4-958c-2eea23052874
AJE-IYAMI

Aje is a women society with a spiritual force that is thought to be inherent in African women. Aje societies members are so powerful that they are feared and revered. AJE/ IYAMI is women spiritual life force, ashe, which can be creative or destructive. 'The mothers' IYA L'AJE control fertility, life, prosperity and the death. They have the capacity to destroy individuals or entire communities, that is why spiritually empowered humans are called Aje.
.



AJA/IYAMI members are astrally-inclined human beings who enforce earthly and cosmic laws, and they keep society balanced by ensuring that human beings follow those laws or are punished for their transgressions. These women, honored as "our mothers" (iya wa), "my mother" (iya mi), and the elders of the night, are recognized as the owners and controllers of everything on Earth. Aje's power comes from the fact that it is considered the origin of all earthly existence.
http://transart2004.tripod.com/voodoo/id5.html
Gelede is an annual festival honouring “our mothers” (awon iya wa), not so much for their motherhood, but as female elders. It takes place in the dry season (March-May) among the Yoruba people of south-west Nigeria and neighbouring southeast Benin.
The mask (or headdress, since it does not cover the face) is one of a pair worn together by men masquerading as women to amuse, please and placate the mothers who are considered very powerful, and may use their powers for good or destructive witchcraft purposes.
The Gelede ceremony involves carefully choreographed dance, singing and music, especially drumming. Dozens of masquerading pairs may take part. The daytime festival is held in the marketplace, and is preceded the night before by an Efe ceremony at which male masks are used by ‘jesters’ who make satirical performances including social comment.
Gelede probably originated in the late 18th or early 19th century. It may be associated with the change from a matriarchal to a patriarchal society, but then one might expect it to have older beginnings.
The Gelede ceremony may also take place at the funerals of cult members or in times of drought or other serious situations which are thought to have been brought about by malevolent witchcraft.
http://en.wikipedia.org/wiki/Gelede
[flash=400,400]
https://www.youtube.com/watch?v=BFSQ8H1CG9g&hl=en_US&fs=1&"[/flash]
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by PastorAIO: 3:18pm On Mar 15, 2010
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by Nobody: 11:43am On Mar 24, 2010
FANTASTIC THREAD!!!!  grin grin

When I read about this stuff it's like my true self coming back to me, after a trance in which I was hypnotized by alien philosophies.

cool cool
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by Nobody: 12:00pm On Mar 24, 2010
Omotawede said:

And Yoruba religion DID NOT COME FROM EGYPT.  It is bad scholarship to say so.  It is not in Ifa, it is not in Obatala literature, and the linguistic and archeological evidence does not support it.  Maybe some people want to think that their religion came from the lighter skinned Egyptians because they built pyramids and had writing.  But its not true, and whatever we as religous people say, MUST BE TRUE so that the irunmole will bless us.

Heeepa Orisa Oooooo

Please write on things you know about. The original Egyptians were jet black Africans and this was recorded by the ancient Greek visitors to Egypt like Herodotus, and Diodorus Sicilus.

Linguistic and other cultural evidence THOROUGHLY supports Nile Valley ancestry of not just Yorubas, but many other West African groups. Read Prof. Olumide Lucas' 'The Religion of the Yorubas', where he clearly shows using top notch research, Yoruba ancestral links to dynastic Egypt.

Archaeological evidence shows that West Africa was the last region to be inhabited in Africa, and was a ''safe haven'' for Africans fleeing foreign raids, including Jihads, in antiquity.

Yoruba tradition and oral history holds that the Yorubas were led from the Nile Valley by Oduduwa to protect their Ifa religion from Jihadist invaders of north Africa. This Arab invasion of Egypt we know happened around 633 AD.

Thousands of Africans  fled southwards from Egypt  and Nubia into West and East Africa over centuries of upheaval caused by these invasions, as well as desertification of the once lush, inhabited Sahara.

That's the history.

Excerpts from Olumide Lucas' work regarding the Ancient Egyptian ancestry of Yorubas.

http://www.philosophos.com/knowledge_base/archives_13/philosophy_questions_1320.html


Here's a 1908 report from the British Royal African Society on Yoruba origins:

http://www.jstor.org/pss/714629

1 Like

Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by PastorAIO: 8:55am On Apr 05, 2010
The Divination Process

When a client goes to a babalawo for consultation he sits on the floor before the babalawo and first the babalawo invokes Ifa:

Ela ro wa, Ela ro wa, Ela ro wa
Ela flow down x3
Orunmila ro wa, Orunmila ro wa, Orunmila ro wa
Orunmila flow down x3
bi o ba r'oko ki o de, bi o ba r'odo ki or bo
If you're at the farm come, if you're by the river come.


There are two possible tools for divination.  Either the Ikin themselves, or the Opele.
Ikin are the palm nuts that represent Ifa.
http://bilingual.sulekha.com/mstore/bilingual/albums/default/ikinholder.jpg

The Opele is the divining chain which is an easier and quicker way to divine. 
http://www.spiritualtools.org/images/coconut-opele-main-size.jpg

The purpose of ifa divination is to come into communication with Ori.  The client takes the opele from the babalawo and meditates on his problems then touches the opele to his head.

The babalawo invokes the 4 directions plus the center.
Iwaju opon ifa
The front of Ifa's tray
ehin opon ifa
The back of Ifa's tray
Olomun otun
Olomun on the right
Olokanran osi
Olokanran on the left
Arin opon ifa ode orun
Center of Ifa's tray the city of heaven

Then the chain is cast.  According to how the chain falls it will mark out an Odu.  The shells of the chain, of which there are 8, can fall either face down, or face up.  One way is male the other is female.  So all the combinations are possible.
The Odu that first comes up is the main odu of the consultation.  However each odu is very deep and extensive in meaning so the babalawo has to narrow things down so that they will be more pertinent to the client.

The odu are arranged in order of seniority starting from Ogbe first down to Ofun the sixteenth and last.  This order becomes important for asking questions that require a yes or no answer.

The first question asked is whether or not the main odu that was first cast came with Ire or with Ibi.  That is whether it comes with Good fortune or with negative energy.  The opele is cast twice.  If the first cast is senior to the second cast then the answer is yes. If the second cast is senior to the first then the answer is no.

For example, imagine that the main odu is Oyeku Meji and now the babalawo wants to ascertain whether Oyeku came with Ire or not.  He casts twice more.  If the order of the subsequent casts is Irosun and then Ose, well Irosun is senior to Ose so he says that it is Ire.  However if Ose is cast first and then Irosun then he says that it is Ibi.

Now Imagine that the result is Oyeku which has come with Ire.  There is still a considerable amount of content in Oyeku coming with Ire so the babalawo will want to narrow things down a lot more.  Oyeku is a sign that promises a considerable amount of wealth but it also carries the possibility of death and illness.
There are various Ire and various Ibi.

Ire Aiku - Ire of Longevity
Ire Aje - Ire of wealth of which there are two, Aje tutu and Aje gbigbona, cool money and hot money
Ire Aya - Ire of finding a wife
Ire omo - Ire of childbirth
Ire isegun - Ire of victory in battle
etc etc etc

So the babalawo goes through the various Ire ascertaining yes or no for each one.  Imagine now that the readings say that Oyeku meji has come with Ire Aje tutu, what next?

All the while that the opele is being cast the babalawo is chanting verses from Oyeku meji and also greeting certain odu that are cast along the way of the process.  As he narrows things down he also picks on the more relevant verses.  So as we are talking about Oyeku meji he will chant verses that pertain to Ire aje.
There is a story in Oyeku meji of how Orunmila journeyed to earth from heaven in the company of other deities.  He had gone for divination prior to making the journey and was adviced to make certain ebo and to not stop on account of anything not even the most torrential rainfall. 
As he journeyed in the company of the other deities, true enough it began to rain heavily.  Rainfall and water is a constant theme in Oyeku, as well as darkness/cloudiness.  This is the Odu that brought rain into the world. 
As the weather kept getting worse the various other deities took shelter along the way, but only Orunmila kept on.  The Rain beat him terribly and it was a serious ordeal but he kept on.  At at last he got to earth and he was the only deity there.  He met two women there.  One was called Oja (market) and the other was called Aje (wealth).  They said that they were looking for husband.  Since Orunmila was the only guy around he did not waste time but promptly married both of them.  By the time the rainfall subsided and the other deities arrived Orunmila was already living comfortably with trade and wealth. 

The babalawo can use this precedent and advice his client on what ebo to make (ie that which orunmila made in the above case).  And he'll also advice his client that he will go through certain ordeals but he should not seek respite but keep trudging on.  His problems may also be emotional and psychological rather than physical.  But at the end of it will be the success of great wealth.

Other questions that the babalawo will ask using the opele is whether an ebo should be done and which orisha should be propitiated.  In the case of Oyeku Meji it is quite likely that Olokun will accept something.  Olokun rules the sea and oyeku has so much to do with water.  If not olokun then one of the water deities like Oshun or yemoja. 

This in brief is how most Ifa consultation processes go.
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by InesQor(m): 5:03pm On Apr 05, 2010
@Pastor AIO: Can Ifa divinations also be made using a good random number generator? If not, why not?
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by PastorAIO: 11:23am On Apr 06, 2010
InesQor:

@Pastor AIO: Can Ifa divinations also be made using a good random number generator? If not, why not?

I saw a link to a website, on nairaland in fact, claiming to do ifa divinations on line. However when I tried to click on the link it didn't work. It is on one of the ifa thread, could even be this one, but early on.

Whether it would work or not is beyond me. Perhaps if you consecrated the number generator well well then it would work. LOL!
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by R4Jesus: 3:05am On Jun 07, 2010
In the mighty name of the Lord Jesus Christ, i command eyes to be opened. Every demonic spirit possessing the bodies of these people i command you all to come together as one and go into the pits of hell. Every orisa spirit i adress you right now in the name of Jesus. I cast you into the pits of hell. I cover this forum right now in the blood of Jesus Christ. I command eyes to be opened right now in the name of Jesus. I declare right now in the mighty name of the Lord Jesus Christ that your spirit will move through this forum and people will begin to see Jesus Christ as Lord. Jesus Christ is the name above all names. Demons tremble at the name of Jesus. No orisa spirit can stand before the name of Jesus Christ
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by R4Jesus: 3:08am On Jun 07, 2010
i also come against every spirit of bondage right now in the name of Jesus. Every generational curse i bind you in the name of the Lord Jesus Christ. I declare right now in the name of Jesus that you hold no power. Every lying spirit that has held families in bondage and lies i break it right now in the mighty name of the Lord Jesus Christ. I declare right now that their powers will come to nothing.
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by Akanniade(m): 2:45pm On Jun 07, 2010
R4Jesus:

i also come against every spirit of bondage right now in the name of Jesus. Every generational curse i bind you in the name of the Lord Jesus Christ. I declare right now in the name of Jesus that you hold no power. Every lying spirit that has held families in bondage and lies i break it right now in the mighty name of the Lord Jesus Christ. I declare right now that their powers will come to nothing.

AMEN
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by KunleOshob(m): 3:13pm On Jun 07, 2010
@R4Jesus
True Ifa teachings is not demonic contrary to what we have been made to believe and what is depicted in films, Ifa teaches it's adherents to live a good life and treat others well similar to some christian teachings in the bible.
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by PastorAIO: 12:27pm On Jun 20, 2010
There are a variety of structures that are employed in Ifa's literary genres. The most common one is what I want to make an exposition of now. I like to call it the Sonata form because it has much in common with the sonata structure of western classical music. The Sonata form is roughly as follows:

A Theme is stated
A secondary theme is stated.
Then comes a development section where the themes are developed according to the whim of the composer.
After the development there is a return to the original Themes to end it. This is called the recapitulation.
Often after the recapitulation you might get a coda. Coda means tail and is just some extra bit of music to round off the whole sonata.

Similarly in Ifa verses there first comes some opening statements called the titular awos. These statements can be proverbs, or they can be even onomatopoeic sounds or words. These statements are treated as the names of ancient diviners who at some point in history or myth had performed a divination for a client. The client is named and his condition too. The client is very often Orunmila himself (interesting that in many ifa verse Orunmila is not actually the diviner but the client).

The client is prescribed an ebo to solve his problems. Then the verse moves on to the story part (itan). Here the person chanting has room to tell and develop the story according to his personal style. This is what I equate with the development section. The story goes through how the client had a problem and after making ebo how the problem resolved itself. After the story has been told it returns to the opening themes. There are a number of ways this can happen. For example we can hear that the client was so happy that he opened his mouth and songs poured forth and stretched his legs and they took to dancing and then he exclaimed, "nje be ko ni awon babalawo fi enu rere ki ifa . . . ". That is, 'and isn't that how my babalawo raised blessed voiced to greet ifa . . . '.
This device takes you straight back into the opening verses. They are repeated and then at the end of them you'll get an ifa song (this is what I equate with the coda). After that the recitation is finished.

An example that I'm just making up out of the top of my head, so it's not actually an ifa verse, goes like this:

"Children-who-live-in-glass-houses-shouldn't-throw-stones" who is the awo of the highlands
"Point-one-finger-and-the-rest-are-pointing-at-you" who is the awo of the valleys
"Judge-not-that-thou-mayest-not-be-judged" who is the awo of the christianly fellow
awon ni won difa fun
They are the ones that divined for Mr. Holier-than-thou, the child of the land of Hypocrisy, who was going around telling people that they were going to hell and only he had God's favour.
Ebo was what was prescribed. And he was adviced to concentrate on the man in the mirror.
This is the Opening themes. Then comes the story.
Once upon a time Mr. Holier-than-thou joined an internet forum site with a religion section. He proceeded to attack the lack of moral values of other forumites. He had not expected the backlash that he was to receive and was left feeling quite disgruntled when his own religious standpoint was totally exposed for a sham. He decided to go to the babalawos to discuss his difficulties. He explained that he was only trying to do good and to make the world a better place.
They told him to make ebo with a mirror for more common sense in his life, and to help him develop true christian modesty. He was told to buy a mirror and to look at it every morning and sing to it, as well as upbraid it and encourage it to improve it's morality.
He did as he was told, and true enough his situation improved, he found he was no longer being attacked and in fact people had come up to him to express how impressed they were with his high moral character and asked him how to become more like him. He could then share with them his understanding of morality and how it was necessary to make the world a better place.
He was so delighted with this change of fortune.
O yin awon awo re
Awon awo re yin ifa
Ifa yin olodumare oba ogo

He praised his awo
His awo praised Ifa
Ifa praised Olodumare king of glory

O ya enu koto
Orin awo li o bo si l'enu
ese ti o na, Ijo fa a

He opened his mouth koto
Songs of Awo, entered his mouth
The legs he extended, Got pulled into a dance

O ni nje be ko ni awon awo mi fi enu rere ki ifa
Is that not how my Awo used their blessed voices to call Ifa:
"Children-who-live-in-glass-houses-shouldn't-throw-stones" who is the awo of the highlands
"Point-one-finger-and-the-rest-are-pointing-at-you" who is the awo of the valleys
"Judge-not-that-thou-mayest-not-be-judged" who is the awo of the christianly fellow
awon ni won difa fun
They are the ones that divined for Mr. Holier-than-thou, the child of the land of Hypocrisy, who was going around telling people that they were going to hell and only he had God's favour.
Ebo was what was prescribed. And he was adviced to concentrate on the man in the mirror.

Song:
I'm talking to the man in the mirror
I'm asking him to change his ways
and my message to the man in the mirror
If you wanna make the world a better place
best look in the mirror and make that change.
Chamone!!!

Aboru Aboye Abosise

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Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by akin101: 10:35am On Jun 21, 2010
lovely reply
a witty response to religious ignorance
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by PastorAIO: 12:48pm On Jul 16, 2010
Odi Meji


I       I
II     II
II     II
I       I


The fourth Odu of Ifa is called Odi.  This too is a combination of the the markings of Ogbe and Oyeku.  But it is the inverse of Iwori.  Where Iwori has insight into realities beneath the surface, Odi is very much bound in the physical world.  Consequently it carries connotations of being restricted, limited, bound, restrained.  Odi in yoruba can mean fortress, ie a barrier that keeps out enemies but also at the same time hems one in.  Odi can also mean to be bound.

Remember though that Iwori also binds. Eji koko iwori, it is known as double knot iwori that binds together a broken calabash (see post above). But the binding of Odi has a much more physical aspect.

Di i in yoruba is to bind it. 

Then sometimes as Idi it is used to refer to the base, and to focal places.  This signature refers very much to the physical act of sex.  Often the clients might  have sexual problems etc.  It also refers to war, fights and physical challenges. 

Fun fun n'iyi eyin
Whiteness is the pride of teeth

Egun gagaaga n'iyi orun
slender bones is the pride of the neck

Omu siki siki siki n'iyi obinrin
protruding bosoms are the pride of women

A dia fun Eji Odi
ti nsunkun alail'obinrin

This was divined for Eji Odi
that was crying for not having a woman

Ti nfi joojumo kawoo botan
that would everyday park his hands between his thighs

Ero Ipo
Ero Ofa

multitudes of Ipo
Multitudes of Ofa

Igba idi di meji
Naa la d'olomo

It is when focal places are coupled
that is when we become owners of children.

This Odu tells the client to get active in his sex life if he wants to be fruitful.

Here is another verse from the same odu.

Ti idi ba nba idi sun
ariwo ekun a gba igi imu ni sisu
n
When a ittybits is sleeping with another ittybits
the sound of cries/moans will make the nostrils run.

Agbon isale a gba egbe ni yiye
The lower jaw will contort to one side in a grimace

A difa fun Osun fumil'eyo tin se aya orunmila
This was divined fro Oshun fumil'eyo who was the wife of Orunmila

Won ni ko sakale eb ni sise
She was told to make ebo
O gbebo o rubo
She heard and made ebo
Eyin o mo pe igba ti idi b di meji l'awa nrire omo
Didn't you know that it is when two yanshes meet that we see the good fortune of children.

What happened was that Oshun was the wife of Orunmila and she wanted to have a child and so she went to the diviners "ariwo ekun a gba igi imu ni sisun" and "Agbon isale a gba egbe ni yiye".  They cast divination and Odi meji came up.  They said that it isn't a matter of spiritual forces, or aje, but a simply physiological matter.  They asked Orunmila what happens at night when they sleep.

"ehn when it is time to sleep we sleep now", he answered.
" . . . yes ?  and what else?", the Awos asked
"What do you mean what else, we sleep", Orunmila replied. 
The Awos looked at each other, looked at Orunmila, looked at each other once again.  "you mean that there is no other activity?".
"Well, she has this tendency to jarunpa a lot in the middle of the night", Orunmila told them.  Jarunpa is yoruba for when one tosses and turns in bed or kicks out.
The awos smiled at each other.  "okay, no worries, we have the solution for you.  Take these herbs and make an infusion with them and drink it.  That's all.  When you go to bed do as normal.  When she starts to jarunpa on you, you sef jarunpa back on her.  As you do so, something spontaneous will happen.  When that spontaneous thing starts to happen just go with the flow. You will see how wonderful it will be."

So Orunmila took the herb and drank them as he was told.  He went to bed with his wife and she jarunpa-ed on him, and he jarunpa-ed back on her and that wonderful spontaneous thing that they told him about happened, and the following month Oshun missed her period and 9 months later they had a child. 
They sang in praise of the Awo, they said"

Ti idi ba nba idi sun
ariwo ekun a gba igi imu ni sisun
Agbon isale a gba egbe ni yiye
A difa fun Osun fumil'eyo tin se aya orunmila
Eyin o mo pe igba ti idi b di meji l'awa nrire omo
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by fotyfyzy(m): 11:16am On Aug 26, 2010
hi idinrete,
i am very happy to read all you guys post on here.i have been searching for people who are proud of their root and who will embrace the truth about our origin and religion.i dont have much to say here but idinrete, i would love to let you know that i am an IFA initiate and from igbodu i know the odu that birthed me ,pls can we talk personally as i would love to ask you some things unknown to me yet.thanks
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by fotyfyzy(m): 11:18am On Aug 26, 2010
dear PASTOR AIO ,
i am very happy to read all you guys post on here.i have been searching for people who are proud of their root and who will embrace the truth about our origin and religion.i dont have much to say here but PASTOR AIO, i would love to let you know that i am an IFA initiate and from igbodu i know the odu that birthed me ,pls can we talk personally as i would love to ask you some things unknown to me yet.thanks
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by Curiousmind(m): 10:58am On Aug 27, 2010
Greetings

I will like to learn Esoteric/Mystical Yoruba Herbalism. Any information on these are highly appreciated. My email address is below :-

Thanks

Curiousmind

engineerpin@yahoo.com
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by AwoOnifade(m): 6:23am On Sep 21, 2010
Aboru Aboye To everyone.

Let me introduce myself, My name is Onifade Egunyemi, I am an ifa student. I would like to say how enjoyable it was to read the many positive post about Ifa as well as to read the posts of the verses of Ifa. So far Paster AIO and Idinrete, I would like to say an extra thanks for you sharing. There is much I want to say, and I so dislike typing too much.

I will just share this for Odi Meji,

In this odu ifa says that the vocation that the person should be doing is one where by he is in one place during his work day. He warns that he will receive many annoyances there but accompanying the annoyance is money. So if he can endure the annoyance, he will have wealth.

Secondly, Ifa says this person needs to feed his Ori. Because it is his Ori that will cause his honour and prestige to rise up.

Lastly, Odi meji gives greats prospects for those that are seeking children.

On a side note, Baba Paster AIO the initial invocation to awake Orunmila is different from place to place. But the one you put is very good and effective.
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by DeepSight(m): 2:12pm On Sep 21, 2010
Alanitiogo. . .Awoonifade. . .what else, Paster?
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by AwoOnifade(m): 3:43pm On Sep 21, 2010
As I said I dislike typing a lot so If baba Pastor doesn't mind too much I will just append his post.

The Divination Process

When a client goes to a babalawo for consultation he sits on the floor before the babalawo and first the babalawo invokes Ifa:

Ela ro wa, Ela ro wa, Ela ro wa
Ela flow down x3
Orunmila ro wa, Orunmila ro wa, Orunmila ro wa
Orunmila flow down x3
bi o ba r'oko ki o de, bi o ba r'odo ki or bo
If you're at the farm come, if you're by the river come.
Very good invocation to start.

There are two possible tools for divination.  Either the Ikin themselves, or the Opele.
Ikin are the palm nuts that represent Ifa.
http://bilingual.sulekha.com/mstore/bilingual/albums/default/ikinholder.jpg

The Opele is the divining chain which is an easier and quicker way to divine. 
http://www.spiritualtools.org/images/coconut-opele-main-size.jpg

The purpose of ifa divination is to come into communication with Ori.  The client takes the opele from the babalawo and meditates on his problems then touches the opele to his head.

The babalawo invokes the 4 directions plus the center.
Iwaju opon ifa
The front of Ifa's tray
ehin opon ifa
The back of Ifa's tray
Olomun otun
Olomun on the right
Olokanran osi
Olokanran on the left
Arin opon ifa ode orun
Center of Ifa's tray the city of heaven

Then the chain is cast.  According to how the chain falls it will mark out an Odu.  The shells of the chain, of which there are 8, can fall either face down, or face up.  One way is male the other is female.  So all the combinations are possible.
The Odu that first comes up is the main odu of the consultation.  However each odu is very deep and extensive in meaning so the babalawo has to narrow things down so that they will be more pertinent to the client.

The odu are arranged in order of seniority starting from Ogbe first down to Ofun the sixteenth and last.  This order becomes important for asking questions that require a yes or no answer.

The first question asked is whether or not the main odu that was first cast came with Ire or with Ibi.  That is whether it comes with Good fortune or with negative energy.  The opele is cast twice.  If the first cast is senior to the second cast then the answer is yes. If the second cast is senior to the first then the answer is no. Babalawo never pronounce Ibi on the client so they ask, Ifa is Ire or Ayewo that you see? What about the other 240 odu? So it is arranged fron Eji Ogbe to Ofun Ose. That process of asking yes or no, is called dibo. There are two types, the one that a babalawo uses when he is casting ifa for himself and when he is casting for the client. The one you described is when he is casting for himself. The babalawo will give the client some pieces called Ibo(They are bone, cowrie, sea shell, teeth, isin fruit, stone etc). These ibo have symbolic meanings to help narrow down what ifa is saying as well as to determine the type of ire or ayewo. So the client holds the ibo in his closed hands. Because he is covering the ibo, he is Adibo.

For example, imagine that the main odu is Oyeku Meji and now the babalawo wants to ascertain whether Oyeku came with Ire or not.  He casts twice more.  If the order of the subsequent casts is Irosun[b]Meji[/b] and then Ose[b]Meji[/b], well Irosun is senior to Ose so he says that it is Ire.This is if he was casting for himself. For the client, before he asked the Ire or Not Ire, he would give the client two pieces of Ibo to hold. Each one symbolically representing yes and no.(Example cowrie for yes and bone for no.) After the client takes one in each hand. The baba would then ask the Ire or Not Ire question. Using our example here. The first cast is Irosun Meji then Ose Meji. Since Irosun meji is senior to Ose Meji, baba will ask the client to open his Left hand. The piece of Ibo in his hand will tell the baba if it is Yes or No. If his left hand has the Cowrie then its Ire or Yes but if it has the bone, then the answer is Not Ire or No. However if Ose is cast first and then Irosun then he says that it is Ibi.Same process just its the clients right hand that will be chosen. As a rule, right of the diviner is the left of adibo and vice versa. The principle of Dibo is that the client can never accuse the diviner of falsifying the message because he can never see which ibo you have in what hand. It is your Ori that tells Ifa which hand. And Ifa tells the diviner via the opele or ikin.

Now Imagine that the result is Oyeku which has come with Ire.  There is still a considerable amount of content in Oyeku coming with Ire so the babalawo will want to narrow things down a lot more.  Oyeku is a sign that promises a considerable amount of wealth but it also carries the possibility of death and illness.
There are various Ire and various Ibi.

Ire Aiku - Ire of Longevity
Ire Aje - Ire of wealth of which there are two, Aje tutu and Aje gbigbona, cool money and hot money
Ire Aya - Ire of finding a wife
Ire omo - Ire of childbirth
Ire isegun - Ire of victory in battle
etc etc etc

So the babalawo goes through the various Ire ascertaining yes or no for each one.  Imagine now that the readings say that Oyeku meji has come with Ire Aje tutu, what next?

All the while that the opele is being cast the babalawo is chanting verses from Oyeku meji and also greeting certain odu that are cast along the way of the process.  As he narrows things down he also picks on the more relevant verses.  So as we are talking about Oyeku meji he will chant verses that pertain to Ire aje.I cannot defnitely say this is the rule. From all my teachers and when I have seen them divine. Verses are not chanted until they are narrowed down as explained above. Alot of what is said is not only greeting odus that come during the ibo investigation, but they recite a line or two from a verse for the various odu that come to refresh their memory
There is a story in Oyeku meji of how Orunmila journeyed to earth from heaven in the company of other deities.  He had gone for divination prior to making the journey and was adviced to make certain ebo and to not stop on account of anything not even the most torrential rainfall. 
As he journeyed in the company of the other deities, true enough it began to rain heavily.  Rainfall and water is a constant theme in Oyeku, as well as darkness/cloudiness.  This is the Odu that brought rain into the world. 
As the weather kept getting worse the various other deities took shelter along the way, but only Orunmila kept on.  The Rain beat him terribly and it was a serious ordeal but he kept on.  At at last he got to earth and he was the only deity there.  He met two women there.  One was called Oja (market) and the other was called Aje (wealth).  They said that they were looking for husband.  Since Orunmila was the only guy around he did not waste time but promptly married both of them.  By the time the rainfall subsided and the other deities arrived Orunmila was already living comfortably with trade and wealth. 

The babalawo can use this precedent and advice his client on what ebo to make (ie that which orunmila made in the above case).  And he'll also advice his client that he will go through certain ordeals but he should not seek respite but keep trudging on.  His problems may also be emotional and psychological rather than physical.  But at the end of it will be the success of great wealth.

Other questions that the babalawo will ask using the opele is whether an ebo should be done and which orisha should be propitiated.  In the case of Oyeku Meji it is quite likely that Olokun will accept something.  Olokun rules the sea and oyeku has so much to do with water.  If not olokun then one of the water deities like Oshun or yemoja. 

This in brief is how most Ifa consultation processes go

Baba Pastor I am not correcting you just offering a different perspective. I acknowledge your knowledge of Ifa is far greater than mine. I hope I can Learn more from you.
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by poweredcom(m): 6:50pm On Sep 21, 2010
Yeah WE HAVE TO GO BACK TO OUR TRADITION NOT THIS WHITE CHRISTIANITY THEY GAVE US, TO DECEIVE US

http://www.nairaland.com/nigeria/topic-517287.0.html#msg6795174
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by IDINRETE: 9:59pm On Sep 21, 2010
Aboru aboye
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by PastorAIO: 11:34pm On Sep 21, 2010
AwoOnifade:

As I said I dislike typing a lot so If baba Pastor doesn't mind too much I will just append his post.

Baba Pastor I am not correcting you just offering a different perspective. I acknowledge your knowledge of Ifa is far greater than mine. I hope I can Learn more from you.

Thank you very much my awo. Please feel free to correct or challenge anything that I say. I'm not sure that my knowledge is greater than yours. I am not an initiate of Ifa, but just someone with a deep interest. Let us continue to learn from each other. I was aware of Ibo divination but was a bit confused when it was explained to me. You have actually made it clearer.

I like the name Baba Pastor although I'm not a Baba. But I think it has a nice ring to it.

Agbo Ato


Deep Sight:

Alanitiogo. . .Awoonifade. . .what else, Paster?

Whish day you wan grow up na?
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by Gamine(f): 4:00pm On Sep 22, 2010
I'm so interested in this now, I would like to get more information.
I've come across some in relation to what I was researching but very limited.
and some talked about not letting out 'secrets of the shrine'
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by PastorAIO: 4:18pm On Sep 22, 2010
Gamine:

I'm so interested in this now, I would like to get more information.
I've come across some in relation to what I was researching but very limited.
and some talked about not letting out 'secrets of the shrine'

May I ask what you were researching. And who did you ask? I always knew that Peckham was harbouring some awos up it's sleeves.
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by PastorAIO: 4:18pm On Sep 22, 2010
Sorry, I thought peckender was Peckham.
Re: Ifa Orisa Religion - Is This Our True Identity: Our True Religion by Gamine(f): 4:43pm On Sep 22, 2010
LOL. No, Where is Peckham?  cheesy

I was researching Personality Typing.

I think the word used was the 'Uninitiated'

0 Ogbe     - light - birth of Orunmila (wisdom)
15 Oyeku    - dark - Oludumare's Earthly creations
9 Iwori    - ask diviner for advice
6 Edi      - watch out for obstacles
12 Irosun   - crouch and wait and plan
3 Owonrin  - weather storms
14 Obara    - cooperate (each hand washes the other)
7 Okanran  - follow plans
8 Ogunda   - Ogun - use technology wisely
1 Osa      - overcome fear
13 Ika      - you reap what you sow
11 Oturopon - raise children well
2 Otura    - govern wisely
4 Irete    - if you refuse to sacrifice something,
              you may lose it anyway
10 Ose      - truth protects good and destroys evil
5 Ofun     - Oludumare creates Earth, the 16 Odu,
              the Orishas, and humans 

There are 16 identified Types, and some say IFA was the god with 16 eyes.

I haven't ventured into 'primary' research yet, All I know is what I've found off the internet and books

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