Many people define Odú as the physical symbols used to mark the signs received during the divination process. Oth­ers equate Odú with the verses associated with each symbol that form part of the body of the Ifa divinatory corpus. While both elements reveal a small part of Odú, the greater mys­tery lies far below the surface.

The Odú are the sacred symbols that hold the ase (power/life force) of everything in existence. They are holistic maps that chart the dynamic movement of energy and iden­tify the most primal forces of the natural world. The Odú are transcendental mandalas that mark the active and inactive energies of a given situation with startling accuracy. Read the rest of this entry

When the master-priest is satisfied with the trainee’s ability in the different branches of Ifá, he allows the trainee to present himself for initiation. Of the numerous stages in the initiation ceremony the four principal ones are described below.

as sísí öpëlë já

The first stage is the ceremony marking what is known as as as sísí öpëlë já (ceremony marking the mastery of the Odù by using the divining chain). This is a very important ceremony involving the offering of sacrifice to Òrúnmìlà and the giving of a feast for all Ifá priests in the community concerned. Read the rest of this entry

The Babalawo are the trained dedicated Ifa priests and diviners in the Yoruba community of Nigeria. In Yoruba traditional society, a Babalawo is a ‘doctor’, a ‘pharmacist’, a herbalist and the most popular diviner who the people’ consult for advice, guidance and medical treatment. When a pregnant woman is under labor, when a person is seriously sick or when there is a breakout of epidemic disease, the Babalawos help is sought personally or on behalf of the victim. It should however be noted that the Babalawos unique position in the Yoruba society is neither attained through lineage or honor. The status of a   Babalawo can only be acquired after many years of rigorous training and experiences. The detail on training follows later.

At any point in time, no practicing Babalawo divines without using either the  opele (the divining chain) or the ikin (the sacred palmnut). The use of these instruments would enable him, to know, the nature of his client’s problem. The diviner relies on the dictate of the gods. The diviner therefore serves as a link between two worlds: the ephemeral and eternal, the material and the spiritual. Just as a medical doctor always takes with him a stethoscope, a technician has a screwdriver and pliers ready with him for an emergency work, a Babalawo pockets his portable opele when he is invited to a nearby town or village for divine consultation. Read the rest of this entry

1. Oluwo:

This is a man who has studied and practiced Ifa as a priest for many many years and has not only seen Orisa Odu but owns Orisa Odu (Olodu: owner of Odu) and works with this deity. The Oluwo is the only person who can initiate men into Ifa (Itelodu style). Itelodu is a male Ifa initiation where the men see Orisa Odu as part of their Ifa initiation. And of course, he is the only one can give someone Orisa Odu. Read the rest of this entry

Disclosure: What follows is my own highly opinionated, intensely felt, not necessarily correct, and perhaps at times alienating view of Odu, and what they mean.

The group of Odus located in the Opon-Ifa cardinal point called Ese-Opon is found in the southern quadrant of the Opon and deal with the element earth and things incarnate and material: health, money, career, sensuality, work, home, cars, maintenance, clothes – anything observable by other people as opposed to anything that is going on within ourselves.

The Ese-Opon is the place of day-to-day events as they manifest in the life of the individual. Further, this quadrant represents the flow of energy in one’s life. This is the realm where potential energy transforms into kinetic energy, marking spirit’s descent into matter. The feet represent the Ese-Opon in terms of the human anatomy, and further denote the physical body and the biological process of fertilization and gestation. It is within this quadrant that the seed is sown into the fertile soil of the Earth. It is also the realm of rebirth and reincarnation and is represented by the sacred Odu Odi. Read the rest of this entry

Disclosure: What follows is my own highly opinionated, intensely felt, not necessarily correct, and perhaps at times alienating view of Odu, and what they mean.

In order to give you a relative foundation from which you can draw your own parallels I will break down the Odus in a fashion which will allow me to assigned elemental dignities to each of them in groups of four.

To begin with I shall consider each Odu in relation to the Opon-Ifa. Furthermore, I will positioned each set of four Odus in a cardinal point within the Opon-Ifa. The cardinal points are named Otun-Opon (East), Osi-Opon (West), Ori-Opon (North), and Ese-Opon (South). Read the rest of this entry

I wan to share a little bit about the odu Oshe’Sa. For the most part one of it’s most significant message; If you harbor resentment in your heart you might as well take poison. Think about this.

So much energy is spent harboring such powerful energy, that the only person impacted by its negative results is you.

Often times we take on a reality which is not who we are. A facade; if you will, is the most destructive persona we can assume. We put ourselves in a state of “being” which does not resonate with who we truly are. It is no wonder that the powerful Oya energy would come to our rescue. Read the rest of this entry