In the Yoruba cosmology the Universe is divided into two opposing camps or forces, the benevolent supernatural powers and the malevolent supernatural powers. These two opposing groups of supernatural forces are in control of the universe as they strive to dominate the domains over which they have been given authority, and to regulate the affairs of human beings. The result of the ‘nature of things’ is inevitable conflict, friction, and uncertainty in the lives of human beings. To help human beings confront and cope with the inevitable difficulties of life the Yoruba deity called Orunmila (also called by the name IFA) gave to some of the people Ifa Divination (the system of divination used by devotees of this spiritual tradition). In this Post, Ifa will refer to the spiritual tradition and method of divination, and I will use Orunmila to refer to the deity, the Yoruba god of wisdom.
The Sacred Oracles of Ifa or the 256 Orisa Odu carry the aggregated knowledge and wisdom of our ancestors going back thousands of years (some would say going back to the very origins of life). Ifa divination provides the devotee with a method of accessing that wisdom in order to solve their relationship problems, avoid difficulties and unforeseen evils, to manage their health, and to fulfill their destiny. Most importantly you should remember that when a person goes to consult Ifa all he or she is doing is finding out the wishes of their own Ori. The Sacred Oracles of Ifa can be divided into two general categories, the Odu (the configuration of lines or marks that represent a particular Orisa Odu) and the Ese (the stories contained within or carried by the Odu. Each of the Orisa Odu carries eight hundred stories or Ese Ifa generating a total of 204,800 Ese or stories in the Ifa literary corpus). Obviously, the more of these Ese the diviner knows, the more resources they have to assist the devotee with their particular concerns. Uninhibited by the passage of time, advancements in science and technology, or cultural tradition, the Ese Ifa speak of human beings and also animals, birds, insects, and cultivated and uncultivated plants as personified characters in the wisdom stories addressing every aspect of human existence and daily living.
For purposes of our discussion let me identify five characteristic or elements of all of the Ese Ifa, namely, * the presence of a diviner (usually the name is given), * for whom Ifa was divined (an Orisa, a person, city or town, an animal, insect, or plant is also usually named), * the message of Ifa (what the Babalawo said to the devotee or seeker), * the ebo or sacrifice (that which must be done or given in order to move the Ase in favor of the devotee), and * whether or not the devotee completed the ebo (usually stated at the end of the particular Ese).
Ifa says that the way to solve all problems is through sacrifice (although the devotee may also need to utilize specific strategies and tactics, or change their attitude or behaviors in some way in order to bring the results they seek).
It is my observation that some devotees feel that Ifa has failed them for two main reasons. First is a lack of patience. Unless the reading has prescribed a particular timeline for something to happen the outcome suggested by the reading could take days, weeks, months, or even years to manifest. The outcome may develop in small stages and unless the devotee is paying attention they may not realize that Orisa are answering their call and addressing their needs (in stages). In which case, they may abandon the wisdom and spiritual energy of the divination and as a consequence weaken their faith in Ifa and their relationship with their Ori. I often tell my spiritual godchildren that when they consult Ifa and perform their ebo, Orisa goes to work to reconfigure the universe to accommodate the will of their Ori. The wisdom is in the part, to reconfigure the universe. The idea of the entire universe being reconfigured to make room for their new reality puts things into perspective and helps to nurture patient perseverance. Vigilant awareness and looking for signs of change after a reading not only enables the devotee to witness subtle changes that may be indicators of spiritual forces at work in their life, but it also adds the energy of their own positive expectation to the process Ifa prescribed. In other words, their positive anticipation is a part of the divination and ebo. The lack of such positive anticipation is a indication of lack of trust, belief, or hope and therein acts counter to the purpose of Ifa divination and the stated wishes of the devotee to have a positive outcome.
The second reason some devotees may feel that Ifa has not worked for them is also tied to completing the ebo. You, as a devotee of Ifa, are in the process of building a relationship with sentient entities, your Ori, the Orisa, and your Egun. That relationship is nurtured by the deity Orunmila, Prophet of Ifa, by Ifa Divination, and by the diviner who consults for you. If your friend or relative gave you a gift, and if someone noticed the gift and commented on it, would you show appreciation for their observation and then acknowledge that it was your dear friend or relative who gave it to you? Most people would answer yes to this question or do exactly that. And if the giver-of-the-gift happened to overhear you stating how grateful you are that they gave you the gift, wouldn’t they feel good and immediately exude strong positive energy towards you and the gift? Sometimes the devotee forgets that they are in the process of building a relationship with Olorun, Ori, Orisa, Egun, and the Babalawo. They may also forget that to receive guidance through Ifa divination is a gift from Orunmila, Olupilese Odu Ifa (Author of Odu Ifa). As a reminder, I include this statement at the beginning of my template-based email messages.
Ifa states that if the person receives Ifa and Ifa assists them in solving their problems, or in accomplishing their goals, they must:
* Acknowledge to the Babalawo that Ifa has helped them
* Show their gratitude in the measure to which they feel they have been helped and
according to their means
* Acknowledge to others that it was Ifa that helped to bring about the change in their lives
These three prescriptions strengthen the relationship between the devotee and the elements of the Ifa spiritual universe. Sometimes, devotees forget that these three elements are also part of their reading and ebo and in forgetting, they fail to complete the ebo and also weaken the potential of the relationship between them and Orunmila, the Keeper of the Secrets of Existence and the Voice of Fate, the One who is also called IFA.
Recommended reading: Ifa: An Exposition of Ifa Literary Corpus, Wande Abimbola
Ifa Story: Orisa Will Have Their Due
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Ki Olodumare, Orisa, ati Egun fifun e ni Itona, Imoye, ati Opo Ire!
My Olodumare, Orisa, and Ancestors bestow on you Guidance, Wisdom, and Abundant Blessings!
