Ifa uses an oral scripture to preserve the wisdom of the ancestors. The oral scripture is essentially an extended poem with two hundred and fifty-six sections called Odu. Each Odu has between four and a hundred verses. The verses are used as a problem-solving tool giving insight into the cause and effect polarities shaping a wide range of situations. In Western theological language the verses are mythic stories preserving transcendent principles that can be applied to resolve either inner personal confusion or inter-personal conflict.
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When these stories are group together in various sequences, they can be used as a map to guide consciousness through specific areas or personal development. They refer to issues that can be resolved on a daily basis as well as issues that arise over extended periods of personal development.
Commentary: When the name of the diviner is ingije or a nickname the name is in fact the solution to the problem which can be used as the oriki ire when doing ebo. Unfortunately, many of the translations of Odu in English do not include a translation of the name of the diviner, so knowing some liturgical Yoruba is essential for interpreting Odu.
Commentary: Frequently the name of the client is in fact summary of the problem. For example, Ifa was cast for man with smallpox on the day he was looking for health. Here again in the English versions of Odu the name of the client is often not translated. When the client is a food that food is the taboo for the Odu.
Commentary: The reason for the diviner might be given on a mundane level but applies to all realms of Creation so place the issue in a universal or transcendent context is important. For example having children can apply to having new students, hunger can be both physical and spiritual and son on.
Commentary: Most Odu are based on real experience so the outcome is indication of the effectiveness of a particular verse. When the issue of effectiveness is unresolved there is uncertainty about effectiveness and the verse is stating that clearly.
In traditional Yoruba culture a person who is identified at their naming as having a destiny as a diviner begins the process of memorizing the Oracle at the age of seven and continues the training for the next seven to ten years, Students of Ifa who do not have access to this type of training are required to rely on written material to cast the oracle, There remains value in memorization and I recommend the student start by learning the verses associated with the Olodu or Odu Meji.
There - is - no - place - on - earth - I - can - go - where - I - will - not - meet - happiness cast Ifa for Odunkun (Sweet Potato) on the day he was going to make the journey to the land of Isu (Yam) and Agbado (corn). Ifa advised Odunkun to make ebo so his life will be sweeter than Isu and Agbabo. Isu and Agbado were tasted by the people of earth and they were not as sweet as Odunkun. It was on that day Odunkun danced and sang for joy saying he would do the ebo over and over again. Ifa advised there was no value in repeating the ebo. Odunkun sang and danced in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Odunkun started to sing Esu put a song in Odunkun's mouth. Odunkun started singing;
Ifa says this person is about to go on a journey. Ifa says there will be a blessing of long life, abundance and children. Ifa says this person's star will shine above all other's who are met on the journey. Ifa says this person should eat sweet potatoes as medicine for good fortune.
Etutu: (offering); 4 eiyele (pigeon), 4 akuko_ (rooster), 1 epo (bottle of palm oil), 1 white plate, 4 eko (corn meal cakes), aadan (corn floor mixed with oil), plus many sweet things (honey, sugar, candy) and 25 nira (money), offered to Obatala and Ogun.
Akogi - l 'apa - tied - himself - with - a - rope cast Ifa for the slanderer in the home, the slanderer out on the street and Orunmila on the day they were all told to make ebo inside the home and out on the street. The slanderer in the home and the slanderer out on the street refused to make ebo. Orunmila made ebo and was victorious over his enemies in his home and his enemies out on the street. Orunmila was very happy, he started to sing and dance in praise of the Awa, while the Awo praised Ifa, while Ifa praised Olodumare. When Orunmila started to sing, E.u put a song in his mouth. Orunmila sang;
Ifa says the Immortals insist on justice. Ifa says this person will receive a blessing of abundance. Ifa says there are many people saying slanderous things about this person both at home and at work. Ifa says this person will rise above their enemies. Ifa says this person should worship Ifa.
Etutu (offering): 3 eiyele (pigeons), 1 epo (bottle of palm oil), 3 eko (corn mealcakes) 16 nira (money), offered to Obatala and Ogun.
Joy - received - at - home - is - not - as - strong - as -joy - received - on - the - farm cast Ifa for Onikabidun on the day Onikabidun wanted to increase his joy Ifa advised Onikabidun to receive five hoes treated with Ifa medicine. Onikabidun took the hoes to his home. The people from his home took the hoes to the farm, while the people from the farm brought their hoes to his house. Both groups of people met on the road between the house and the farm. The people from the farm said their hoes were used for digging up wealth. The people from the house said their hoes were used to bury placentas. Onikabidun was very happy, he started to sing and dance in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Onikabidun started to sing Esu put words in his mouth. Onikabidun sang;
Ifa says this person will receive a blessing of joy. Ifa says whatever joy is in this person's life will be doubled. Ifa says the blessing of joy includes abundance and children. Ifa says things have not been going well for this person prior to making ebo. Ifa says this person's life has been going in a zig zag pattern from good fortune to bad fortune. Ifa says this person has troubled accepting joy in their life and this attitude must change.
Etutu (offering): 4 eyelet (pigeon), 4 aba adie (hen), 1 eku (rat), 1 Eja aro (black cat fish), 1 epo (bottle of palm oil), 1 white plate, money as determined by the Awo, offered to lbeji. The Awo will mark this Odu with iyerosun on five hoes to be kept in the house, and five hoes to be kept outside.
Etutu (offering): 5 eiyele (pigeon), 4 abo adie. (hen), 1 white plate, 1 epo (bottle of palm oil), iyan (pounded yam), amount of money established by the Awo, offered to lbeji
- pierce - elu - an - aged - pot - covered - at - the - mouth - cast Ifa for Olu on the day he wanted to go Ile Olosa (house of the Spirit of the Ocean) and Ile Olosa (house of the Spirit of the Lagoon). Ifa advised Olu to make ebo so the journey would be blessed with goodness. Olu made the ebo. Olu arrived at the home of Olokun and beat him. three times playing ayo (a game of chance). Olokun promised he would give half of his property to anyone who could beat him. playing ayo. Olu went to the home of Olosa and beat him, three times playing ayo. Olosa promised he would give half of his property to anyone who could beat him. playing ayo. It was on that day Olu received the blessing of abundance. Olu was singing and dancing in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Olu started to sing, Esu filled his mouth with a song. Olu sang;
Ifa says this person should make ebo to ask for the blessings they seek. Ifa says this person should become skilled in games of chance. Ifa says this person should offer a sheep to Eleda. Ifa says this person will find good fortune from. a stranger.
What - you - like - I - don't - like - which - one - should - be - among - us cast Ifa for Onimuti Iwori children of those who ride horses with arrogance in front of Olu on the day they were concerned about being treated like they were dead. Ifa advised the children to make ebo. The children made ebo. The diviner said the image of a dead person is never seen digging ground. From that day on the children were known to be among the living.
Ifa says this person should make ebo to avert death and disease. Ifa says that this person should make ebo so that the world will not treat them as if they are either dead or worthless. Ifa says this person should receive two sets of Ibeji, one set of female lbeji, and one set of male lbeji, as part of their personal shrine. Ifa says the lbeji will provide protection from enemies, death and disease. 2ff7e9595c
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