Esen’taye identifies and reports one’s genetic composition, while Imori provides further analysis of the esoteric spiritual dimensions of an individual’s genetic composition.

Imori focuses on revealing the specific earth spirits, deified ancestors, deities, and religious practices that a person must follow in order to enjoy a prosperous life on earth and in the afterlife. Imori emphasizes the messages, desires, and needs of a person’s astral (Ori), ethereal (Emi) and physical (Ara) identities.

Imori identifies whether an individual has reincarnated from the mother’s or father’s side of their ancestral lineage.

This information is all-important because it is understood that specific physical strengths/weaknesses and supernatural powers/vulnerabilities are passed onto our offspring via the male and female sides of our familial lineages. As such, many West African Orisa (deities and deified ancestors) that convey material blessings to an offspring genetically through the father’s lineage include the divination divinity Ifa and the patron deity of children Korikoto.

Meanwhile, the Yoruba Orisa associated with the mother’s lineage that genetically convey intuition and psychic aptitude to an offspring include the river spirit Osun, the deified sorcerer Osanyin, and the patron divinity of herbalists, Erinle.

In essence Esen’taye and Imori employ Ifa divination to improve people’s lives by identifying destinies, improving psychic defense capabilities, reinforcing strengths, bolstering weaknesses, preventing calamities, reversing potential misfortunes, maximizing predestined blessings, and minimizing the adverse impacts of predestined hexes (or black magic).

Imori – An Ifa Divination Ceremony Used To Reveal Your Spiritual Lineage is a post from:

Related posts:

1. Esen’taye A Divination Ceremonies Used To Enhance Your Material and Spiritual Advancement
2. Ifa – An African Spiritual Tradition
3. How Important Is Ifa Divination In The Practice Of Yoruba Traditional Religion

By means of Esen’taye, newborns are given their formal names. These names reflect the newborn’s hereditary characteristics, predestined future, and metaphysical relationships with guardian or patron earth spirits, deified ancestors, and/ or deities.

For example, the male name Ogundiipe literally means “one who grants support.” It can also be transliterated to mean “one who has taken on the burden of providing relief to the grieved and afflicted.” An infant with the name Ogundiipe signifies, among other things, that the child will be a hot-tempered, deep-thinking, and physically strong male who is blessed with the special patronage of the god of iron called Ogun. To attain happiness and prosperity, Ogundiipe should lead a meditative, contemplative life. This child must live in a remote rural or suburban area and practice the solitary professions of blacksmith, sculptor, or metallic jewelry designer in adulthood.

Another poignant example is found in the name Fagunwa. Fagunwa is a very ancient male name of a warrior avatar or earthly incarnation of the divination divinity Ifa. Fagunwa is credited with launching an important, albeit unsuccessful, insurgency against the Muslim Hausa marauders in the late 12th century in a period of unrest throughout West Africa. Etymologically speaking, the name Fagunwa alludes to the following-”one who fights using Ifa medicine.”

In West African culture, Ifa medicine suggests the use of powerful amulets, talismans, and incantations by a special class of warriors that defended the oba’s (king’s) palaces and shrines in times of war. The name Fagunwa indicates that the child is a very intellectually gifted, physically aggressive male blessed with the aid, guidance, and support of the divination divinity called Ifa, Afa, or Fa. For this male child to attain everlasting material success, Fagunwa must become a high-ranking military officer, politician, or political strategist.

Esen’taye also analyzes numerous factors including the position and conditions of the newborn in the womb

For instance, when a male child is born with a thin membrane over his head or with the umbilical cord wrapped around his neck, he is considered to be born in a caul (ala, oke). This is an indication that this male child must be initiated to the priesthood of the deity of creativity, Orisanla. If a female child is born in a caul, then she must worship her father’s lineage of ancestors and become an initiate of a fertility deity called Oba.

In addition, Esen’taye provides a family with a detailed analysis of the newborns’ predestined character, moral strengths, ethical flaws, ambitions, major life transitions, and age-specific needs in an effort to avail parents of the best ways to raise the child in the midst of a volatile, hyper-capitalist, and intolerant society.

Esen’taye also gives children a much needed reservoir of self-esteem, self-respect, and dignity. The psychological and sociological effect of Esen’taye on children is very, very positive due to the positive impacts of knowing the path to prosperity and success throughout various stages of one’s life. This self-knowledge is absent from the lives of the vast majority of the worId’s population, which lead chaotic lives of doubt, self-deprecation, and perpetual apprehension.

Esen’taye A Divination Ceremonies Used To Enhance Your Material and Spiritual Advancement is a post from:

Related posts:

1. Imori – An Ifa Divination Ceremony Used To Reveal Your Spiritual Lineage

One does not go to Ifa with hands extended; folded like a bowl, in supplication of good fortune. To the contrary, one goes to Ifa offering one-self as an offering. It is in this spirit of giving that we receive. However, the biggest misunderstanding is in what Ifa is all about. To this, I want to share a few thoughts.

I will start with the fact that you cannot solve a persons problem which you have not learned how to solve in your own life….

Thus the only focus or objective you should have in your pursuit of “good fortune” is self development. And you will have plenty of opportunities to do just that upon completion of Isefa.

It has been my experience, that during the first year after Isefa, you are going to be challenged with many opportunities for personal development. To some, this year will be full of wonderful insights, yet to others the experiences will be like challenges whose intent is to bury you under a pile of misfortune, and confrontation.

You see, you are to face yourself during this first year, and learn to overcome your short comings. In doing this successfully are you able to receive the most “good fortune” available to you.

Do not accused your Oluwo of bringing misfortune to your life. The misfortune is nothing else but the repercussions of your choices which have all been accelerated to manifest now, and not ripple over a span of years.

These repercussions will manifest in many different ways….

At times you will come across people who will be instant enemies. I submit to you that they are nothing else but messengers which personify an aspect of your persona which you need to deal with – overcome if you will. Other times you will find yourself disliking your immediate surrounding or even your social life. Please pay attention to these changes, and do not face them alone. Talk to your teacher, he/she will be able to assist you with these challenges.

Having said this much, I must share a solution to these potential challenges….

You must precede your Isefa year with a year of Ancestral  work. We truly stand on the shoulders of those who came before us. And some of those Ancestors are in a position to help you deal with your personal issues. Think about it; you have several Ancestors who love you and are in a position where they can help you solve your personal problems. For the most part, these are the type of problems which are the main distractors blocking your spiritual progress.

Communication with your ancestors is your birth right. There is no initiation ritual required in order to speak with them. All you have to learn is the Obi Oracle, and all your questions will be answered along with guidance you can follow.

Another area of work you must submit to is the study of the Orisas which are represented by the Elekes you should received prior to Isefa.

These Orisas will provide you with focus energy which will help you understand yourself, and your challenges. They will speak directly to your consciousness and inspired you with transcendental knowledge you will be able to use to help you grow.

Therefore; spend time with each Orisa. Get to understand their energy and message. Learn how to invoke their life changing energy, and start making positive changes within yourself.

What Kind Of Good Fortune Will An Ifa Initiation Bring To My Life? is a post from:

Related posts:

1. Ifa Initiation

At Ile Ifa we have adopted a way of bringing people who wish to practice Ifa back into the tradition. Members of the Egbe (Extended Family) wishing to grow within Ifa must go through several rites of passage. These passages are as follows:

1. Setting up your Iku Joko/Egun shrine and learning basic divination using cowrie shells and/or obi abata.
2. The receiving of your Ilekes/Necklaces. One receives Obatala, Osun, Sango, and Yemoja. The purpose of the Ilekes is to bring knowledge and understanding of what the Orisa Obatala, Osun, Sango and Yemoja represent and how their examples of character can protect you and guide you during your life.
3. The receiving of Esu, Ogun, Osoosi, and Osu/The warriors. Along with the warriors one receives the Ileke of Esu and Ogun. The purpose of the warriors is to once again bring you knowledge and understanding of what these Orisa represent and how they can protect you through implementing their positive attributes into your life. The Osu that is given is representative of your Ori.

Note: The Osu you receive with your warriors is not the same Osu that is received when becoming an Awo.

1. The receiving of the Owofakan/One hand of Ifa (Isefa) an Ide, and an Ileke for Orunmila. The purpose of receiving the Owofakan is to be able to communicate with Orunmila every 5 days. This communication with Orunmila every 5 days is called Ifa Day or Ose Ifa.
2. Initiation into Ifa (Itefa or Itelodu), Initiation into Orisa, Initiation into Egungun, etc… These steps are taken according to the persons destiny and lineage. It is ones’ destiny and lineage which dictates what is necessary for the person to do in their life. Initiation into Orisa, Egungun, etc… May or may not be necessary. This information can only be revealed through a competent Awo who of course works with Orunmila who is the only Irunmole which knows the beginning, the middle, and the end of all things and of course the only Irunmole which knows everyone’s destiny.

*Important Note: The above-mentioned rites of passage are not the way things are done traditionally (In Nigeria) but in order for people who were not born into and raised in the tradition, it was felt the above rites would assist in the development of understanding Ifa and the lifestyle that goes with it.

Traditionally, one first goes through Ikosedaye or Esentaye which allows the mother and father to take a peek at the child’s destiny. This is done either 3 or 6 days after birth. It is best to do Ikosedaye or Esentaye early because “The Naming Ceremony” which is the second step, is usually done on either the 7th day after birth for girls or the 9th day after birth for boys. It is best to take a peek into the child’s destiny before the naming ceremony because it will give the parents a guide of what to do or not do before the ceremony and what possible names the child should be given.

Note: Some regions in Nigeria perform a ceremony called Kosetaye which is done while the woman is pregnant while other regions perform regular dafa throughout pregnancy until birth.

There is also a process known as Imori. This is where one finds out if the babies spirit comes from the mother or fathers side of the family and also determines the Orisa lineage of the child depending on the parents lineage from which the baby is from. As earlier mentioned there is no such thing in existence in Nigeria as an Orisa being the owner of ones head. What it means is that the child comes from that lineage, is a child of that Orisa, but not that the Orisa is the owner of it’s head. It’s really about maintaining the worship of that Orisa within the family lineage and recognizing how that Orisa influences the person because its attributes are important to achieving destiny. During Imori, the Awo can also find out how the person died previously, was it a natural death, if they were a man, women, or other creature in their past life, how their character was before, if this is the person’s first time here in the world, etc..

After the above process comes Isefa, which is when the child receives their Owofakan and becomes an Ifa worshiper as well as a worshiper of the deities worshiped in their family lineage.

Note: Imori is a ceremony that has almost completely died out in Yorubaland, and the places who don’t perform it, usually find out Orisa lineage, where the babies spirit comes from, etc.. during Ikosedaye, Esentaye, or Isefa.

Sometime after Isefa, Initiation into Ifa is then performed which reveals the child’s complete destiny. The best age to initiate someone into Ifa is between the ages of 7 to 11.

Side Note: The only time a child would be initiated earlier is if Ifa predicts death or serious sickness for the child if they are not initiated early.

Once a person is initiated into Ifa, they have the choice to become a Babalawo or Iyanifa. (A practicing Priest). These are titles that must be earned and Ifa initiation itself does not make one a Babalawo or Iyanifa.

There are some instances however where Ifa will tell the person they must become a practicing priest or their life will not go well. A person who undergoes Itefa or Itelodu and who does not study, practice, take on an apprenticeship with a knowledgeable Awo, and work with the community is not considered a Babalawo or Iyanifa. They are considered Ifa Worshipers only. One must do the work to earn the titles of Babalawo and Iyanifa. (Which is quite different as known in the Diaspora, where some believe that Ifa Initiation alone automatically makes you a Babalawo or Iyanifa). In Nigeria many people get initiated into Ifa to simply receive their full destinies and after initiation continue to work as Orisa priests, Egungun priests, etc… These folks are not considered Ifa priests, and Ifa initiation does not stop them in any way from continuing their practice as Orisa priests, Egungun priests, etc..

Tags: Iku Joko, Egun shrine, learning basic divination, Ilekes, the warriors,Owofakan, Itefa, Itelodu

Rites of Passage In Order To Grow Within Ifa is a post from:

Related posts:

1. Ifa Initiation
2. Ifa Priesthood

In Yoruba cosmology, Orunmila is known as Eleri Ipin, the Witness of Creation. Orunmila was the one who had witnessed our own destiny on earth and recorded it, just as He also recorded the destinies of all the other life forms on earth. In such that Orunmila having known all of life to the extent that he will even know us better then we know ourselves, because He will know where we come and where we ought to go in life to fulfill our rightful purpose here (destiny).

What most people don’t understand when they embark on the path of Ifa is what Ifa’s true purpose is. All too often, as with most religions, people turn to Ifa in their time of need seeking comfort and solace, or a solution to those problems which plague them. If a solution is found, the adherent is drawn deeper into the system of belief. However just as often, if they are unable to find what they seek, they wander and drift looking for some path to provide them with a solution. Those who remain often do so from a sense of relief that they have found something to provide them with the answers they seek. Certainly Ifa can provide this. But more often than not, the deeper meaning of Ifa is hidden, ignored or simply misunderstood.

I  believe the true path of Ifa is one filled with reflection, self-analysis and contemplation of the difficult questions left when one tries to understand how we can live harmoniously as one community. Ifa can help you to see the world and yourself for what they truly are. It’s through this understanding that we are able to decipher the road map given to us by Olodumare and the true nature of our Ori/Head chosen at the house of Ajala. Ifa is a storehouse of knowledge that acts as a key, opening an understanding of the true nature of any given situation.

So why is it that we know that enlightenment through Ifa requires self-reflection? This excerpt from the Odu Iwori Meji tells us:

Iwori take a critical look at what affects you
If you undergo Ifa initiation (Itelodu)
Endeavor to use your wisdom and intelligence
…
Awo, when you have been given Ifa initiation
Initiate yourself again by using your wisdom and intelligence
Iwori take a critical look at what affects you

Two critical sections of the Iwori meji text point to this interpretation. By reminding us over and over throughout the Ese to “look at what affects [us]”, we are reminded that it is our responsibility to constantly reassess the world around us to see how it is affecting us. Further, there is a reminder to those members of the priesthood who have been given special access to the wisdom of Ifa. It is our responsibility to use our wisdom and intelligence, i.e. don’t assume Ifa will provide the key simply through initiation.

Lastly, Iwori meji reminds of one of the most important yet one of the least stressed concepts for the Awo Ifa, “Initiate yourself again by using your wisdom and intelligence”, it is here where Ifa tells the Awo that initiation alone does not make you a true Awo. It’s only through reflection and contemplation of Ifa that one can achieve an understanding of the initiation one went through, and through analysis and study, self initiation (awareness of the truths of Ifa) can occur.

The Odu Okanran Oturupon reminds us of our need to study in saying:

It is through constantly studying Ifa that we come to understand Ifa
It is through missing the way that we come to know the way
It is the road we have not traveled before that causes us to wander here and there

Ifa ki ko nii mu ni mo Ifa
Ona sisi nii mu ni mo ona
Ona ti a ko rin ri
Nii se ni sibasibo

Further, this excerpt from the Odu Ogbe Ate supports this idea :

Orunmila was the person who initiated Akoda
He also initiated Asheda
He equally initiated Araba
Only Orunmila Abonniregun
Was the person we do not know who initiated
Now, after I have been initiated
I will complement it with self-initiation
All those things that are my taboos
I will surely avoid them
I had been initiated
I will re-initiate myself, by myself…

Besides the clear support given to our earlier analysis, Ogbe ate takes things one step further by stating, “I will re-initiate myself, by myself…”. It’s in this statement that Ifa reminds us of one of the most important truths of them all, understanding of truth, is a solitary act. While others can help guide us along the way, in the end we face truth on our own. The solitary act of insight into the true nature of life is why we must travel the final road to realization alone.

It’s this epiphany that leads me to my next important, but potentially controversial statement.

Ifa is the path for everyone and no one.

The seemingly zen contradiction in this statement is an understanding that Ifa can provide universal truths to all those who seek it, while simultaneously acknowledging the solitary and unique nature of the epiphanies of truth. Truth reveals itself to each person in the way that person will understand it, and Ifa is but one path to Truth.

Self-realization

In order for any follower of Ifa, Awo and adherent alike, to benefit from the wisdom of Ifa, they must each have smaller revelations of truth. During each session of Ifa divination (D’afa), Ifa reveals an Odu which is drawn on the Opon Ifa. This process is meant to provide a mirror through which the devotee can recognize themselves and the truth of their situation in a given moment in time. As noted in earlier writings, D’afa (with the exception of major initiations such as Itelodu) is meant to provide a momentary glimpse into the true nature of a person’s life situation. This includes their actions, the actions of others, and the nature of people.

Oworin Obara is a perfect example or our need to use Ifa as a mirror:

She sees me. I don’t see her.
This was the teaching of Ifa for Owa
They said that which we are looking for is near us
But we do not recognize it
Orunmila, Witness to Destiny, said:
The very thing we are looking for is near us
But our lack of knowledge prevents our seeing it

O ri mi. N ko rii
A difa fun Owa
Won ni: ohun ti a nwa nbe nitosi eni
Afi aimo eni
Orunmila, Eleri ipin, o ni:
Ohun ti a nwa nbe nitosi eni
Afi aimo eni ni kii je ka rii

Ifa is knowledge that provides us with the key to unlocking the door to that which we seek. If only we use it, we can recognize what we are looking for, and fulfill our destinies. Ifa will enlighten us, if we take the time to reflect on, and apply the wisdom which it gives to us…

Author:

Original article posted by Ifalola Sanchez

Tags: Ifa initiation, Itelodu, D’afa, Opon Ifa, Odú Ifá

Ifa Initiation is a post from:

Related posts:

1. Initiation And Post-Initiation Training Of A Babalawo
2. What Kind Of Good Fortune Will An Ifa Initiation Bring To My Life?
3. Rites of Passage In Order To Grow Within Ifa

Many cultures throughout this manifestation (Earth) have some technology threaded into their culture which empowers them with the resources to answer this very important question “What was I born to do in this life?” Yet our western mode of thinking prefers to exploit all forms of scientifically based plethora of battery test designed to ascertain your skill sets and aptitudes by presenting questions and scenarios; which based on what you have learned in school, and your social economic status has exposed you to, you will get the answer to your life long question. And with this scientifically proven method you are told that you are perfectly suited to be Life Insurance sales person or a Mortician. Both are very honorable professions, but are either of those careers really you?

Ifa tells us that we should pursuit “Iwa-pele”; the development of good character.

However; “good character is defined as the development of those natural talents, aptitudes, and skill sets you were born with; your individual tool box.

We all have a hammer in our tool box, but are you to willed your hammer for carpentry, sculpturing, tapping metal pieces through bones, or just to break open coconuts?

Identifying, and then pursuing the development of your natural talents, aptitudes, and skill sets is “Iwa-pele”

Ifa gives us the technology to ascertain an exact answer to the question;

“What was I born to do in this life?”

We can do this through Ifa via the help of Orunmila. The historical prophet Orunmila was an incarnation of the Spirit of Ela, and Ela is Elerin Ipin; the witness to Creation. As such; the Babalawo (Priest of Orunmila) inspired by Ela is able to tap into this source of eternal knowledge to answer your question.

Therefore; taping into this source of information we are able to help you “know yourself”, and thereby help you answer the question: “What was I born to do in this life?”

Life Path Reading is a post from:

Related posts:

1. Life Path Reading