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ILE IFAINTERNATIONAL
ORUNMILA’S HEALING SPACES
OLUWO IFAKOLADE OBAFEMI
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ILE IFAINTERNATIONAL
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ILE IFA
INTERNATIONALORUNMILA’S HEALING SPACES
Oluwo Ifakolade Obafemi
Iyanifa Fayomi Falade Aworeni Obafemi
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Copyright © 2011 by Oluwo Ifakolade Obafemi.
ISBN: Hardcover 978-1-4568-6724-9 Softcover 978-1-4568-6224-4
All rights reserved. No part of this book may be reproduced or transmitted in anyform or by any means, electronic or mechanical, including photocopying, recording,or by any information storage and retrieval system, without permission in writingfrom the copyright owner.
This book was printed in the United States of America.
To order additional copies of this book, contact:
Xlibris [email protected]
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INDEX
INTRODUCTION........................................................................ 9
THE WORSHIP SERVICE LATI JISE IFA ..................................... 13
IWURE-PRAYERS TO THE ORISA
IFA
OBATALA................................................................................... 29
TO ENTER HERE WE MUST BOW
ORIKI OMI INCANTATION ..................................................... 34
ORIKI ESU................................................................................ 35
ORIKI OMI BLESSING INCANTATION .................................... 40
MORNING PRAYER TO IFA OYEKU MEJI.............................................................................. 41
ORI MORNING PRAYER ......................................................... 43
ORI INCANTATION TO THE HEAD ......................................... 43
ORIKI SANGO ........................................................................... 45
ORIKI OSUN SEGESE SOLAGBADE .......................................... 48
ORIKI OGUN ............................................................................ 50
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ORIKI OYA ................................................................................ 51
ORIKI ONILE ............................................................................ 55
ORIKI EGUNGUN NLA ............................................................ 55
INITIATESAND TEMPLE BOARD MEMBERS ........................... 57
TEMPLE DRESS CODE .............................................................. 58
IWORIBOGBE ........................................................................... 59
THE PETITION .......................................................................... 62
ODUN IFA/ORISA ..................................................................... 64
IKEFUNLOWO ........................................................................... 65
ORISA ORA AND ORISA OLOKUN ......................................... 67
ORIKI NANA BURUKU AND ORISA OBALUAIYE ................... 69
ORIKI ORISA AJE ...................................................................... 72
IWA ............................................................................................ 74
ILEKE CEREMONY ................................................................... 75
IWORIBOGBE, THE ILE IWOSAN ORUNMILAMIMO TEMPLE
ORIKI OSOOSI .......................................................................... 79
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This book is dedicated to my mother Mary, my sister Ro, my daughters
Deanna and Lavonna, my wives, and the empowerment of women.
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9
PREFACE
MAY IFA, MY ELDERS, AND MY ANCESTORS FORGIVE MEIF I MISPEAK? IT IS MY PLEASURE TO PRESENT TO YOU THEPRODUCT OF MORE THAN 25 YEARS OF WORK. THANKS TO THE
KNOWLEDGE, DEDICATION, WRITING AND ORGANIZATIONALSKILLS OF YEYE FAYOMI, MY APETEBI, WE ARE ABLE TO PRESENT
YOU WITH THIS LABOR OF LOVE FOR IFA. MAY YOUR HARD WORKNEVER BE FORGOTTEN. I WOULD ALSO LIKE TO ACKNOWLEDGEALL THE UNSUNG ANCESTORS, ELDERS, AND TEACHERS WHOHAVE DEDICATED THEIR LIVES TO THE RELIGION AND CULTUREAND ARE SELDOM CELEBRATED. IN MEMORY OF HRH ADEFUNMII, MY FIRST GODFATHER, AKODA MEDAHOCCI KOFI ZANU,FOR SHARING HIS PASSION FOR IFA, CHIEF AJAMU, FOR HISINSTRUCTION ON HOW TO LIVE THIS WAY OF LIFE AND THOUGHT,AND BABA CLARO FOR HIS GUIDANCE FROM THE LUCCUMIPERSPECTIVE. MAY THEY ALL SIT IN ROYAL SPLENDER AT THEFOOT OF OLODUMARE.
WE WOULD ALSO LIKE TO SALUTE THE ONI, KING OF KINGS
FOR HIS LEADERSHIP AND PROVIDING THE FACE OF OURFATHERS. IT HAS BEEN AN HONOR TO SIT IN YOUR AUGUSTPRESENCE. THE ARABA OF IFE, HEAD OF ALL THE BABALAWOS INTHE WORLD FOR HIS SUPPORT OF YEYE FAYOMI AND THE TEMPLE.ETERNAL GATITUDE AND LOYLATY TO THE AWISE AGBAYE OFIFE, DR. WANDE ABIMBOLA FOR ACCEPTING ME AS HIS STUDENT,AND TEACHING ME IFA. I WOULD BE REMISS NOT TO MENTIONMY FIRST TEACHER HRG IYA OYAMIWA, WHO INTRODUCED ME
TO THIS WAY OF LIFE. IYAMAGBA ADEKOLA AND AGBONGBONIFATUNJI WILL ALWAYS BE REMEMBERD FOR INSTILLING A LOVEAND RESPECT FOR THE RELIGION AND THE CULTURE.
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10 Oluwo Ifakolade Obafemi
I WOULD LIKE TO THANK AND ACKNOWLEDGE THE ABIMBOLAAND ANIMASHAN FAMILIES FOR ALL THEIR SUPPORT, AND THE“MAFIA”, IFANIYI, IFAKAYODA, IFAFEMI, IFAKUNLE, AYO SALAMI,
DOUSUNMO, AND ALL OF THE BABA IFAS WHO WORKED MYINITIATION. IT IS MY HOPE THAT I CAN SHARE THE LOVE USHOWED ME.
LAST BUT NOT LEAST ALL OF THE AWOS WHO HAVE PROVIDEDGUIDANCE AND SUPPORT, BABA ADE, ERINMI ATI OLOYEKULIVICH, DR. MAX SANDOW, BABA OGUNNIYI, BABA OGUNLADE,OKANBI, FALOKUN, BABA HECTOR RODRIGEZ, ONIFADE, HRH
ADEFUNMI 11, ALL OF MY APETEBIS AND GODCHILDREN. IF I HAVEFORGOTTEN ANY PLEASE FORGIVE ME, AND THANK YOU.
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IWORIBOGBE
Ona wuru wuru wuru yu
E je a jo ye e wo
A dia fun Iwori
Eyi ti n lo ree b’Ogbe nle Aje
Oun lee laje bayii?
Ogbe ni yoo lajeSugbon ko rubo
Oun Ogbe naa o si ruOna kan n be ti awon o jo moo lo
Ore atore ba jo n lo ona
Bee ni won se kan aje Eje a jo ye e wo
A dia fun Iwori
Eyo to n lo ree b’Ogbe nle Aje
Iworibogbe rereIwori waa bogbe sile aya
Iworibogbe rereIwori waa bogbe sile omo
Iworibogbe rere
TRANSLATION
This uncertain pathLet us examine it together
Cast divination for Iwori
That was going to meet Ogbe into the house of wealth
The good Iworibogbe
Iwori come and vomit Ogbe into the house of wealth
The good Iworibogbe
Iworibogbe come and vomit Ogbe into house of wives
The good IworibogbeIwori come and vomit Ogbe into house of children
The good Iworibogbe
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13
INTRODUCTION
Welcome to Ile Iwosan Orunmila Mimo, Orunmila’s Healing Spaces.Many years ago, I began pondering and meditating about how, do we as Ifadevotees and practitioners not only worship, but worship in the way of our
Ancestors.
Not all of us were privileged in having a community compoundenvironment, such as the one started many years ago by his royal highness theOba Ofuntola Osejiman Adefunmi in Oyotunji Village or was born to thelanguage of the Yoruba by being born in West Africa in the compound of Ifaand Orisa worshipers.
Ile Iwosan Orunmila Mimo is a temple dedicated to the worship, trainingand healing of people through the edification of Olodumare, Ori-Isese, Orunmila,Irunmole and Orisa of the Yoruba People of Southwest Nigeria. It is our pleasureto serve Olodumare, Ela, Irunmole, and our Ancestors with grace, dignity,enthusiasm and love.
The mission of Ile Iwosan Orunmila Mimo/Orunmila Healing Spaces is to
bring “good Ifa” to those who love Ifa. Our objective is to worship Olodumareand the Irunmole by incorporating those principles given by the mandates ofOlodumare through the auspice of Ifa. We promote the education, health, andculture of the Yoruba of Nigeria and their religious pursuit given to them 12,000
years ago by their Ancestors.
We are affiliated with a number of Ifa temples throughout the Diasporaand in Nigeria. The Oluwo of our organization is Babalawo Ifakolade Obafemi,
who was a godchild of HRH Ofuntola Osejiman Adefunmi I of Oyotunji, thenproceeding to study under Babalawo Sangodina Ifatunji, subsequently with theAwise of Ile Ife, Olodumeridinlogun of Ile Ife Oloye Ogunwande Abimbola andother premier Elders in Nigeria. The Iyanifa of this temple, Iyanifa Fayomi Falade
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14 Oluwo Ifakolade Obafemi
Aworeni Obafemi, is a member of the International Council of Ifa Religionsand an adopted member of the family of the Araba of Ile Ife, Awoyemi AworeniAdisa Mokanranwale
We are the bridge that connects Nigerian Ifa with that of the Diaspora,investigating ways to improve our relationships and care for our own at home.We in this house of worship pledge to honor our elders and support the growthand development of Ifa corpus here.
The lineage of this house began under the leadership of Babalawo SangodinaIfatunji, Ile Jalumi in Maywood, Illinois which is a mission of the Oyotunji, South
Carolina lineage; then to Ara Ifa Ijo Orunmila in Los Angeles, California, underthe leadership of the Olubikin of Ile Ife, Oloye Fasina Falade, who was initiatedby the past Araba Agbaye of Ile Ife Ifasuyi Omiporiola and also Peter Rojas ofLos Angeles as Ojugbona.
We have a rich history and lineage with many historical pioneers of Ifa inthis country. We are a revolutionary temple in that we are making strives to createa better face of Ifa in the world.
This book was created to help you begin your worship and study of Ifa.
ILE IWOSAN ORUNMILA MIMO TEMPLE WORSHIP SERVICE
Our temple’s format of worship is predicated on worship module of our
parent temple in Ile Ife on Oke Igeti where the original house of Orunmila stillstands. There are many different types of worship styles from different townshipsand temples throughout Yoruba land. It is critical for our people in the Diasporato understand the style that is for our temple and how we worship, for it will bepassed down to many generations of families and Awo family developed in thetraining by our teachers.
Yoruba culture also has a clear understanding of respect of first our heavenly
Elders, Olodumare, Ifa, Ori, Ebora, Orisa, Egungun Nla, Iyami Osoronga andthen our earthly elders in age, religious and social ranking.
Upon entering our temple, we begin with the salutation of the Ifa and Orisashrines, starting at the front door with Orisas Esu, Ogun, Osossi, and Ajaguna
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Egbe Orun. From there we go to the actual shrine room where we prostrateand salute the shrines beginning with Ifa, Ori, Osun, Obatala, Sango, Oya, Aje,
Yemoja, and Egungun Nla. We then salute the Elders of the temple beginning
with seniority. Seniority, by the Yoruba standard is to salute the Babalowo, Iyanifas,and priest/priestess. You are showing the proper respect and deference given tothem as your Elders. The power or ‘ase’ is in giving respect than in lying prostrateon the earth; being blessed with prayer and incantation by the Elder and thenbeing raised up from the earth which in turn blessed the Elder.
In the worship service we begin with as follows
To also continue on the theme of “Respect” during the worship everyone ison their knees, women and men take head coverings off their head and everyonemust tap the earth, where Egungun Nla are buried and where the Irunmole ontheir return to Orun disappeared. The worship days are on every 4th day cycle inthe Ifa calendar. Orun Ifa Ose, 9th day of worship of Ifa is called “Isan Ifa Ose”,and the 17th day of the Ifa prayer cycle is called, “Itadogun Ifa Ose” In mosttemples of traditional Ifa and Orisa worship the major celebration is on the 17th day however because of the urban nature of our modern societies many use eitherSaturday or Sunday as a worship day in the Diaspora.
Typically, our prayers begin with salutation to Ifa/Orunmila and Iba (Homage)
IBA ORIKI MORNING
MORNING PRAYER TO OLODUMARE, IFA, IRUNMALE, EGUNGUN ILE
IBAHOMAGE
Iba OHomage to Olodumare
Olodumare Oba ajiki
Olodumare, Divine Ruler who must be reverently praised every morning (unmovable, unchanging)
Edumare Oba a ji ge
Edumare (Orunmila), the most respected with adoration,Ogege Oba tiin gbele aye gun
The pivot of life equilibrium
Ogbagba nla Oba tolode-Orun
The grand commander of the cosmic zone
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Iba OHomage to
Ati yo ojoThe rising of the Sun
Ati wo oorun
The setting of the Sun
Iba kutukutu awo owuro
Kutukutu, the priest of the early Dawn
Ganrin Ganrin Awo osan gangan
Ganrin Ganrin, priest of the Noon
Winrin winrin Awo Oru
Winrin winrin, priest of the Night
Ati okuku-su-wii, Awo Oganjo
Okuku-su-wi, priest of the mid-night
Iba Elewu ide,
Homage to Elewu Ide, Orisa of the Sun
Iba Elewu Ala,
Homage to Elewu Ala, Orisa of the Moon
Iba Irawo-sasa n be lehin f osupa
Homage to Irawo-sasa, Orisa of the cosmic stars,Afefelegelege Awo Isalu aye
Afefelegelege, priest of the Earth
Efuufulegelege Awo isalu orun
Efuufulegelege, priest of the Universe
Iba Ajagunmole Oluwo ode OrunHomage to Ajagunmole, priest of the great beyond
Iba Aromoganyin Onibode aye oun orun
Homage to Aromoganyin, the gateman of the great beyond
Iba Awonamaja Babalawo tii n komo nifa oju orun
Homage to Awonamaja, Ifa priest that teaches Ifa in our dreams
Iba Esu lalu-okiri-oko, Kiri-ogo
Homage to Esu lalu-okiri-oko, Kiri-ogo
Iba Eyin IyamiHomage to Eyin (It is you I am calling please) Iyami
Afinju eye tii n je loju oloko
The skillful bird that feed in the presence of the owner
Afinju eye tii ni fiye sap tii n fiko sehin
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The skillful bird with feathers and beak
Afinju eye tii n fiye sapa tii n f’eekun sehin
The skillful bird with feathers and teeth
Afinju eye tii n fiye sapa tii n fehin sehinThe skillful bird with bones as feathers and bones as teeth
Afinju eye tii n fegungun sapa tii n fegungun sehin
The skillful bird with iron feathers and iron teethAfinju eye tii n firin n sapa tii n firin sehin
The skillful bird with feathers of fire and teeth of fireIba Ile, Otete, lanbua,
Homage to The Mother Earth
Aterere kari ayeThe special carpet of the Universe
Agbohun, maa for, abiyamo tooto
The Mute listener, Mother of All
Iba Ifa on Olodumare
Homage to Ifa the voice of the Almighty God
Iba Orunmila Eleri Ipin
Homage to Orunmila witness of destiny
Atori eni tio sunwon se,The one that changes misfortune to fortune
Iba Aboru, Aboye, Abosise
Homage to the sacrifice that is given, the sacrifice that is accepted, the sacrifice that has manifested
Iba Ogun, yankan bi ogbe,Homage to Ogun the bleeding of the flesh wound
Iba otarigidi-tii n se yeye Ogun
Homage to Otarigidi-tii Ogun’s God-mother
Iba omobowu oun ewiri-maje
Homage to Omobowu and Ewiri-maje, Ogun’s wives
Iba Ija Iba Osoosi
Homage to Osoosi
Iba Olutasin tokotoko bo OgunOlutasin, the first to appease Ogun
Iba Ope ti a n tidi n be tii n tori gbe ni
Homage to the Palm Tree that is appease at the base, that bring forth benefiting fruits at the top
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Iba Ope to fidi sekan to fori se pupo
Homage to the Palm tree with one trunk but many branches
Iba Egbe Oga-Ogo
Homage to Egbe the cosmic companions
Iba Ogba
Homage to Ogba, the astral friends
Iba Olunkori-Orisa ewe
Homage to Olunkori, The Orisa of children astral mates
Iba Sango, Oluorojo, bambi-arigba ota segun
Homage to Sango, Oluorojo, Bambi, the Orisa of Thunder with many thunderbolts
Iba Haawa, Iba Gambe-Olu,
Homage to Haawo and Gambe-Olu wives of Sango
Iba Oya Oriri, Obinrin gbongbonran tii n yoko re loko ebu
Homage to Oya Oriri, the powerful woman that recused her husband from ridicules,
Iba Oke ganga, Oke ganga
Homage to Oke ganga, Oke ganga
Iba Aganju
Homage to Orisa Aganju
Iba Mojelewu
Homage to Orisa Mojelewu
Iba Okeere
Homage to Orisa Okeere
Iba Yemoja, Iba odo OgunHomage to Orisa Yemoja and river Ogun
Iba Osaara, Iba Toorosi
Homage to Osaara and Toorosi, Sango’s Godmothers
Iba Iyalode lode oro
Homage to Iyalode, the custodian of Oro (Oro town)
Iba Moremi lode Ofa
Homage to Moremi custodian of Ofa (Ofa town)
Iba ObaHomage to Orisa Oba the faithful and committed wife of Sango,
Iba O, Obatala, Oba taasaHomage to Obatala King of Orisa Oba Taasa
Oba Patapata lode Iranje,
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King of Orisa, the custodian of Iranje (Iranje town)
Iba Iranje ile, Iba Iranje Oko, Iba Ifon-Osun
Homage to Iranje ile, Iranje Oko, Ifon Osun (all towns)
Iba Igbin, Iba Igbin-OosaHomage to the snail and the Obatala’s drum
Iba Alagemo-teerekange
Homage to Alagemo-teerekange, the chameleon
Je a gbo Je a toWe are wishing for longevity
Iba Abomoda omo Oosa-Agbowujin
Homage to Abamoda, the child of Oosa-Agbowujin (plant bryophillum pinnatum)
Mo daba ire aiku, ire aje, ire aya/oko, ire omo, ire Isegun, ire gbogbo
We are wishing for all good fortune
Aba ti Alagemo bada l Oosa-Oke n gba
It is the good wishes of Alagemo that Orisa Accepts
Iba gunyan gunyan ile Ido
Homage to the Gunyan gunyan women of Ile Ido (Ido Town)
Iba rokaroka Obinrin Ibadan
Homage to the Rokaroka women of Ibadan (Ibadan Town)
Iba Aje tii n somo Olu-Ibini
Homage to Aje, princess of Ibini
Iba Okun tii n somo Ode Irada
Homage to Okun, the princess of Irada (Irada town)
Iba Oro, Oropoto pomupomu
Homage to Oro Oropoto pomupomu
Tobi omo lewelewe ti kan kan o sofunThe Orisa with many surviving children
Iba Osanyin-mogboraye
Homage to Osanyin-mogboraye
To gba opa lowo Olokunrun sanu
The Healer of the sickIba Olokun
Homage to Orisa Olokun of the ocean
Iba OlosaHomage to Orisa Olosa of the lagoon
Iba Odu loogbo-oje
Homage to Orisa Odu loogbo-oje
Iba Osun Awura-Olu
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Homage to Orisa Osun, owner of the beaded comb
Olooya-Iyun, Awede koto wemo
She cleansed her brass and later bathes her children
Iba Iyami Osoronga lode IpokiaHomage to Iyami Osoronga custodian of Ipokia (Ipokia town)
Iba Ori-eni
Homage to ones Destiny
Iba Ikin-eni
Homage to one’s Ikin (Sacred Palm Kernels), all ancestral male Orisa and ancestral female Orisa
Iba Yeye
Homage to One’s Mother
Iba Baba
Homage to One’s Father
Iba Araba Agbaye of Ile Ife Awoyemi Aworeni Mokanranwale Adisa
Homage to the Araba of the World located in Ile Ife, Nigeria Awoyemi Aworeni Mokanranwale Adisa
Iba Oluwo
Homage to One’s Spiritual Teacher
Iba Ojugbona
Homage to One’s chief officiating priest
Iba Iparipa adaso-mamuro
Homage to the insect communities
Iba Eyin Isoro-Orun
Homage to Isoro-Orun the Astral Ancestral Orisa
Iba ara Ile
Homage to all spiritual houses in the worldAwa juba kee je kiba we se, Ase!
We sincerely pay our homage,
Accept our homage with Understanding, Wisdom, and Kindness, May it be so
Ela ro wa, Ela ro wa, Ela ro waOrunmila ro wa, Orunmila ro wa, Orunmila ro wa
Ifa bi o ba roko kode, Ifa bi o ba roko kode, Ifa bi o ba roko kodeOrunmila bi o ba rodo ko bo, Orunmila bi o ba rodo ko bo, and Orunmila bi
o ba rodo ko boEre gege ni teku agege, Ere gege ni teku agege, Ere gege ni teku agege
Abiyamo ki i gbekun omo re ko duro, Abiyamo ki i gbekun omo re ko duro,
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Abyamo ki i gbekun omo re ko duro
Ela please descend down 3times
Orunmila descend down 3times
Ifa if you are have gone to the farm, come home immediately 3x
Örúnmìlà if you have gone to the river, come home immediately 3x
The agege rat is known for its swift and fast legs 3 xs
A nursing mother will not hear the cry of her baby and tarry 3 xsIfa Lo’ Loni
Ifa is the Master of TodayIfa Lo’ Lona
Ifa is the Master of TomorrowIfa Lo’ Lo’tu Nla Pe’lu’e’
Ifa is the Master of the day after tomorrowOrunmila lo’ nijo mere’e’rin O’o’sa’ Da’a’ye
To Orunmila belongs all the five days established by Oosa on Earth
Ise’ Ori ran mi, O’un ni mo nje: O’na ti Orisa yan fu mi oun r i mo ntoIt is the errand on which Ori has sent me on which I am running.
It is the path that Orisa has laid out that I am following.
Mojuba awon asaju nitori ana lati bereIfa lowo mi, nitori na ki Ifa Ki ose Otito fun wa ati ki o mase
Gbogbo awon ti o joko ti IfaI greet the departed because we have come to consult Ifa at my hand,
Let Ifa speak truly to us, May we not be refused by those who sit before him.Orun Ni Ti Ela
Heaven bring me wealth
Orunmila Eleri Ipin Ibekeji OlodumareOrunmila! Witness of Fate second only to Olodumare
Ajeju OogunThou are far more efficacious than medicine
Obiriti, A-p’ijo-iku da
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Thou the Immense Orbit that averts the day of DeathOluwa mi, a-to-I-ba-jaye
My Lord, Almighty to save,
O’ro’ a biku j igboMysterious Spirit that fought death.
Oluwa mi, ajikiMy Lord Almighty to save,
Ogege a-gb’ aye-gunTo thee salutation is first due in the morning,
Odudu ti ndu Ori emereThou Art the one whose exertion it is to reconstruct the creature of bad luck,
A-tun-ori-ti ko sunwon seRepairer of ill luck
Amo IkuHe who knows thee becomes immortal
Olowa Aiyere,Lord Indesposable King
Agiri Ile-IlogbonPerfect in the House of Wisdom
Oluwa Mi; AmoimotanMy Lord infinite in knowledge
A ko mo O tan ko seFor not knowing thee in full we are futile
Aba mo tan iba se keOh, if we could but know thee in full, all will be well with us
Mojuba Akoda
We give homage to Akoda the first Student of IfaMojuba AsedaWe give homage to Aseda, the first one teaching Ifa to the Ancients
Akoda ti n Gbogbo ASE nifaAkoda is the first teaching Ifa to the world
Aseda Gbogbo ogbon ImoranAseda is the first to teaching the Ancients wisdom of Ifa
Oro kan so ko si awo ile
One word alone does not drive a diviner away from homeOro Kan so KO si agbon Nile
One word alone does not keep an Elder away
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Orin
Ire Okun
Ire Osa
Ire OlodumareKo mo mi lowo
Ire Okun
Ire Osa
Ire Olodumare
Ko Mo Mi Kori
Ire Okun
Ire Osa Ire Olodumare
Ko Mo Mi Dele
Ase Mojuba OAse OAse
Eji Ogbe
Ase Mojuba OAse OAse
Oyeku Meji
Ase OAse
Iwori Meji
Ase Mojuba OAse O
AseOdi Meji
Obara Meji
Okanran Meji
Irosun Meji
Owonrin Meji
Ogunda Meji
Osa Meji
Irete MejiOtura Meji
Oturupon Meji
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Ika Meji
Ose Meji
Orangun Meji
Isese lagba
Isese lagba
Loun t’laiye
Orunmila
Esu
Obatala
Ogun
Osun
Sango
Oya
Yemoja
Dafa Worship, Imule, Ebo and Ebo Riru
The Dafa is committed by the lead Babalawo/Iyanifa for the worshippingcommunity. After which the ebo is marked by the Awo and then twothings are done: (1). The adabo’s for manifestation and the Imule forthe community if the reading is in Ire. The Imule or covenant is theiyerosun from the dafa and blessed water and every participant useto drink the content. It is a promise from Ifa through the dafa that Itwill manifest the Ire for all of the worshipping body. (2). The Imule isprepared for the people and passed and then the ebo is completed. The
ebo is confirmed by Obi Abata. After the Dafa, Imule ebo is completedand then members can discuss the reading or if it is an Odun then thedrumming and dance to the Orisa will finish the worship.
Entry into the Shrine
There are so many people on the internet that are not only worshipers ofOrisa and Ifa but, who are newly initiated and with limited training or training
opportunities. We often speak here about Ifa and Orisa and are taking thisopportunity to speak about how to worship. It seems most appropriate to do sobeginning on the Ifa Orun Ose.
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25Ile Ifa International
We have a procedure of entering a temple that has worked for us even whenwe worshiped at the Ara Ifa Ijo Orunmila Temple in Los Angeles over 12 yearsago. It is crucial for us to remember that it is important for us worshipers to
give the appropriate RESPECT at all times. Now different houses, temples, andplaces of worship for Orisa and Ifa have different rules or protocols of respect tothe Deities and then to their priest and this are not to supersede your houses ortemples authority but to augment your understanding and education in Ifa. Thisis a guideline and it will also help for format your own space of worship whenit is time to create that sacred space. Issues of respect and worship come all thetime in the form of questions to priest on what is the right format to worship oreven if to worship at all. Now even when it comes to saluting to a priest there is
always a controversy (Traditional or Lucumi) on whether a person should salutea priest or priestess of Ifa or how? In public or in private it is the Orisa that isbeing saluted. We are to worship our Orisa and anyone who tells you that youshould not is not only wrong but criminal. Our tradition is an ancient one thatis the first religion of the world should be held in high esteem.
Afunnikun Awo of EgbalandAinkun Awo of IjeslandPorogun sumusumu, Awo of Osunniye townThey did Ifa work for OrunmilaWhen earth-bound people said they would not practice his religion (Yorubareligion)Orunmila said earth-bound people cannot respect his religionThey(people) asked him, WhyHe (Orunmila) said Because a flock of agbe worship olu igbo
A flock of aluko worship olu odanWhen odide travels far It comes back homeHe (Orunmila) saud, Alupayida will attract men back to me (Yoruba religion)He said (Orunmila) Osin bird is known by a single name Osin(worship)The rich will come to worshipThe wealthy will come to worshipThe famous will come to worship
The young will come to worshipMen will come to worshipWomen will come to worshipOtura Ateere
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26 Oluwo Ifakolade Obafemi
ORIKI ORUNMILA
Ela ro wa, Ela ro wa, Ela ro waOrunmila ro wa, Orunmila ro wa, Orunmila rowaIfa bi o ba roko kode, Ifa bi o ba roko kode, Ifa bi o ba roko kodeOrunmila bi o ba rodo ko bo, Orunmila bi o ba rodo ko bo, Orunmila bi o ba rodo
ko bo Ere gege ni teku agege, Ere gege ni teku agege, Ere gege ni teku agegeAbiyamoki i gbekun omo re ko duro, Abiyamo ki i gbekun omo re ko duro,Abyamo ki i gbekun omo re ko duro
Ela please descend down (repeat 3x)Orunmila descend down (repeat 3x)Ifa if you are have gone to the farm, come home immediately (repeat 3x)Örúnmìlà if you have gone to the river, come home immediately (repeat 3x)The agege rat is known for its swift and fast legs (repeat 3x)A nursing mother will not hear the cry of her baby and tarry (repeat 3x)
Ifa Lo’ LoniIfa is the Master of TodayIfa Lo’ LonaIfa is the Master of Tomorrow
Ifa Lo’ Lo’tu Nla Pe’lu’e’Ifa is the Master of the day after tomorrowOrunmila lo’ nijo mere’e’rin O’o’sa’ Da’a’yeTo Orunmila belongs all the five days established by Oosa on Earth
Ise’ Ori ran mi, O’un ni mo nje: O’na ti Orisa yan fu mi oun ri mo ntoIt is the errand on which Ori has sent me on which I am running.It is the path that Orisa has laid out that I am following.
Mojuba awon asaju nitori ana lati bereIfa lowo mi, nitori na ki Ifa Ki ose Otito fun wa ati ki o maseGbogbo awon ti o joko ti IfaI greet the departed because we have come to consult Ifa at my hand,
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Let Ifa speak truly to us, May we not be refused by those who sit before him.Orun Ni Ti ElaHeaven bring me wealth
Orunmila Eleri Ipin Ibekeji OlodumareOrunmila! Witness of Fate second only to OlodumareAjeju OogunThou are far more efficacious than medicineObiriti, A-p’ijo-iku daThou the Immense Orbit that averts the day of DeathOluwa mi, a-to-I-ba-jayeMy Lord, Almighty to save,
O’ro’ a biku j igboMysterious Spirit that fought death.Oluwa mi, ajikiMy Lord Almighty to save,Ogege a-gb’ aye-gunTo thee salutation is first due in the morning,Odudu ti ndu Ori emereThou Art the one whose exertion it is to reconstruct the creature of bad luck,A-tun-ori-ti ko sunwon seRepairer of ill luckAmo IkuHe who knows thee becomes immortalOlowa Aiyere,Lord Indesposable KingAgiri Ile-Ilogbon
Perfect in the House of WisdomOluwa Mi; AmoimotanMy Lord infinite in knowledgeA ko mo O tan KO seFor not knowing thee in full we are futileAba mo tan iba se keOh, if we could but know thee in full, all will be well with usMojuba Akoda
We give homage to Akoda the first Student of IfaMojuba AsedaWe give homage to Aseda, the first one teaching Ifa to the AncientsAkoda ti n Gbogbo ASE nifaAkoda is the first teaching Ifa to the world
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28 Oluwo Ifakolade Obafemi
Aseda Gbogbo ogbon ImoranAseda is the first to teaching the Ancients wisdom of IfaOro kan so ko si awo ile
One word alone does not drive a diviner away from homeOro Kan so KO si agbon NileOne word alone does not keep an Elder away
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ORIKI OBATALA
Alanrere ni i rin tekun-tekunOkunrun gidigba ni i rin taraare taraareEmi lo se rimi ni i ba eekaree wa
D’Ifa fun oluworo awobiEyi ti yo lo ree toro omo l’odo OrisaOrisa mo te wo ko o ko iwa ire fun mi
Alanrere walks pitifullyThe sickly walks with obvious painWhat did you do for me brings loose talkDivined for Oluworo who cures spellsWho went to ask Orisa-Nla for a child and blessingsOrisa I stress my hands, please bless me with all ire
ORIKI OBATALA
Iba obatalaPraise to the chief of the white cloth
Iba oba igboPraise to the chief of the sacred groveIba oba n’le ifonPraise to the chief of heavenO fi koko ala rumoI salute the owner of the white clothOrisa ni ma sinIt is the owner of white light that i serve
Orisa ni ma sinIt is the owner of white light that i serveObatala o su n’nu alaChief of the white cloth sleeps in whiteObatala o ji n’nu ala
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30 Oluwo Ifakolade Obafemi
Chief of the white cloth awakes in whiteObatala o tinu ala dideChief of the white cloth gets up in white
A-di-ni-boit ri, adupeHe who creates at will, i thank you
ORIKI OBATALA
One who gives suggestions and also gives commands, one who is very powerful.Orisa make me an honorable being.
Obatala don’t put a hump on my back, it is a child you should give me (to carryon my back).Obatala, obatala, the fierce king of the gods, who lives with others in Iranje.Orisaanla, the great one who owns the world and to whom the control of theworld must be assigned.One who peels off the skin of people?One who twists the hunchback and also created the lame.Obatala, obatarisa, the Òrìsà with authority.Who is as precious as pure honey?The god who gives children to the barren.One who scatters them who are conspiring?The gentle one who breaks people’s arms and created the lameOgiyan, the fearsome warrior God with a bushy beardThe warrior who enters a river in a fighting mood
The warrior who enters a river throwing batonsThe god with inexhaustible strength
One who drags his enemies into a river with a rope?God whose face terrifies the debtor Who is as massive as an elephant?Who fights until he enters a river?Carry batons on his back
An inheritor of reputationWhose great fame does not detract from his authority?One who allows his trousers to remain in the dye for six months?One who challenges anyone who wishes to fight to come forward?I cannot fight, why should i come forward
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By this time next year, may i have many, many, many children in my house; leteveryone hold his Ori. May the hawk not carry away my Ori? Orisa bring manychildren, Obatala bring me many children.
Iba Obatalapraise to the chief of the white clothIba oba igbopraise to the chief of the sacred groveIba oba n’le ifonpraise to the chief of heavenO fi koko ala rumo
I salute the owner of the white clothOrisa ni ma sinit is the owner of white light that I serveOrisa ni ma sinIt is the owner of white light that I serve
Obatala o su n’nu alaChief of the white cloth sleeps in whiteObatala o ji n’nu alaChief of the white cloth awakes in whiteObatala o tinu ala dideChief of the white cloth gets up in whiteA-di-ni-boit ri, adupeHe who create at will, i thank you
ASE ASE ASESE-O
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32 Oluwo Ifakolade Obafemi
GREETING THE IRUNMOLE AT
ILE IWOSAN ORUNMILA MIMO
TEMPLE
WHEN ENTERING THE TEMPLE:
KNOCK 3X’S ON THE DOOR, WIPE YOUR FEET, ANDREMOVE YOUR SHOES
KNOCK 3X’S ON THE WALL NEXT TO THE ORISA ESUODARA AND SAY “MOJUBA” ESU IS THE FORCE THATBRINGS PROSPERITY INTO THE UNIVERSE-LEAVE AMONEY OFFERING OR CANDY
KNOCK 3X’S ON THE WALL NEXT TO ORISA OGUN ANDSAY MOJUBA OGUN
GREET THE ELDERS(ORISA) IN THE SHRINE ROOM BEFORESPEAKING TO ANY PERSON
AT THE SHRINE OF IFA GET ON YOUR KNEES, TOUCH YOURFOREHEAD TO THE MAT AND SAY 3X’S “IFA ORI ME IRE
O”—MY HEAD LEAD ME TO A GOOD DESTINY SALUTE THE ANCESTORS ON THE RIGHT BY LAYING DOWNON YOUR RIGHT HAND SIDE, TOUCHING YOUR HEAD ANDSHOULDER TO THE MAT AND SAY: “OLUMO OTUN”-SALUTETHE ANCESTORS ON THE RIGHT (FATHERS); SALUTE THEANCESTORS ON THE LEFT BY LAYING DOWN ON YOURLEFT SIDE AND TOUCH YOUR HEAD AND SHOULDERTO THE MAT AND SAY: “OLAKANRAN OSE”-SALUTE THE
ANCESTORS TO THE LEFT (MOTHERS) PROSTRATE ANDPRAY IF YOU WILL, CONTINUE ON YOUR KNEES AND RUB
YOUR HANDS TOGETHER SAYING: “ADUPE OLODUMARE”THANK YOU GOD
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NEXT GO THE EGUNGUN SHRINE TO THE RIGHT OF THEIFA SHRINE, PICK UP THE STAFF AND KNOCK 3X’S ONTHE TABLE OR FLOOR SAYING “MOJUBA EGUNGUN”-MY
PRAISE TO ALL ANCESTORS. NEXT GO TO ESU, KNOCK 3X’S AND SAY “MOJUBA ESU
EBITA”-MY PRAISE TO ESU WHO WAS AT CREATION OF THEUNIVERSE WITH OLORUN AND ELA
GREET ORISA OSUN, RING HER BELL 3X’S AND “MOJUBAORE YEYE OSUN, ORE YEYE OSUN ORE YEYE OSUN MORO”OSORO IGIDI OMI O! IYA MI PELE O!
GREET ORISA OBATALA IN SUPPLICATION TOUCHING
HEAD TO THE FLOOR SAYING “MOJUBA OBATALA” GREET ORISA YEMONJA ASESUN IN SUPPLICATION
TOUCHING HEAD TO FLOOR SAYING “MOJUBA YEMONJAASESUN”
GREET ORISA SANGO PROSTRATING BEFORE THE DEITYSAYING “MOJUBA SANGO OBA KOSA KABIYES”, SHAKINGTHE RATTLE IN A CIRCULAR FASHION SOUNDING LIKERAIN WATER
GREET THE ORISA OYA TOUCHING HEAD TO MAT (ENI)TAKING HER RATTLE SAYING “MOJUBA OYA IYA YANSA”,STANDING UP AND TURN 3X’S COUNTER-CLOCK WISETAKING ALL THE NEGATIVE ENERGY OFF.
GREET THE AWO’S, BABALOWS AND IYA NIFA’S, NEXT THEELDERS OF THE TEMPLE AND OTHER MEMBERS.
AS SERVICES BEGIN THE BABA’S WILL SIT TOGETHER ON
ONE SIDE OF THE ROOM AND THE IYA’S ON THE OTHERFOR BALANCE OF ENERGY.
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34 Oluwo Ifakolade Obafemi
INVOCATION TO OMI
OGBE DI BABALOW OMO DIFA FUN OMI,OMI N FORAI BO WAYEWON NI KO SAKALE EBO
NI SISEOGBE BO O RUBOOGBE RUOGBE O TERUOGBE KAIA EBO A HAA
SONG: NJE BOMI BA BALE OMI ONIPABOMI BA BALE OMI ALA ILUJABOMI BA BALE OMI O NI PA
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ORIKI ESU
ELEGBA MA NI KOTHE OWNER OF POWER CAUSE CONFRONTATIONELEGBA MA YA KO
THE OWNER OF POWER DO NOT CONFRONT MEELEGBA F’OHUN TILE SILETHE OWNER OF POWER HAS THE VOICE OF POWERELEGBA OHUN OLOHUN NI IMA WA KIRITHE DIVINE MESSENGER HAS A VOICE THAT CAN BE HEARDTHROUGHOUT THE UNIVERSE
OSA LOGBEINCANTATION TO OSA ESU
EJI ALALOEJI ALALOEJI AGIGIMO LAWO IDDEYINDIA FUN ORUNMILA
TI NLO RE FI OHUN BURUKUKO ESU ODARA L’ORUNTI MO BA KU O’ DORUN RE ESU ODARAO’DORUN RE ESU ODARATI MI OBA LOWO O’DORUN RE ESU ODARATI MI OBA LAYA ATI LOKO O’DORUN ESU ODARARE ESU ODARA O’DORUN ESU ODARATI MI BA KOLE O’DORUN ESU ODARA ESU O’DARAO’DORUN ESU ODARATI MI OBA NIRE GBOGBO O’DORUN ESU ODARA O’DOROUN
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36 Oluwo Ifakolade Obafemi
ESU ODARA
Eji alaloEji alaloEji agigimo lawo iddeyin
Who was going to put all his worries on the neck of Esu Odara?If I die it is on your neck Esu Odara, it is on you Esu Odara
If I don’t have money, it is on your neck Esu Odara it is on your neck
If I don’t have a wife/husband it is on your neck Esu Odara it is on yourneckIf I don’t have children it is on your neck Esu Odara it is on your neck
If I don’t build or buy a house it is on your neck Esu Odara
It is on your neck esu OdaraIf I don’t have multitude of blessings it is on your neck Esu Odara. Esu Odarait is on your neck
With this incantation one must first do the iba or homage to all the deitieswith a general prayer. Then, with 7 for women or 9 for men pieces of ataarein your mouth for the ase then begin this incantation with:
Esu mo pe o 3xOsalogbe mo pe o
Take your opele with the odu mark on it then chant the iyere incantation orsay this chant before the beginning of the Ese Ifa.
DIVINE MESSENGER, I CALL YOU BY YOUR PRAISE NAMES
ESU—THE FORCE OWNS ASE, THE ABILITY TO HAVEANYTHING HAPPEN
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ESU EBITA—WAS AT THE CREATION OF THE UNIVERSEWITH OLORUN AND ELA
ESU ODARA—IS THE FORCE THAT BRINGS PROSPERITY
INTO THE UNIVERSE OLOPA ORUN—THE WATCH KEEPER (POLICE) OF THE
HEAVEN OSE TURA—WALKS WITH ORUNMILA, SIT SIDE BY SIDE AND
REPORTS TO OLORUN HAVING ALL DEEPS RECORDED INODU
ATOBAJAYE—THE ONE WHO SUPPORTS THOSE IN LIFE ELESO OOGUN—THE ONE THAT BEARS MEDICINES
ALAGADA EY—. THE SWORD BEARER OLAFE—THE WHISTLER ESI KORITA—THE ONE THAT ASSISTS IN THE DIRECTION
(MOLDING) OF CHILDREN ESU PELE O OKARAMAHO AYANRABATA-AWO-LEOJA, OYINSESE, SEGIIRI-ALAGBAJA, OLOFINPEKA’LU AMONISEGUN-MAPO OBAN’LE KETU AJIEJIE MOGAN ATUNWASE IBINI ELERU
GEDINMGBO ESU LOJA EGUNGUN YEYE
Mojuba gbogbo ‘lona esuI give praise to all the roads of esu
Esu, ori mu ma ju nko o
Divine messenger, guide my head toward my path of destiny
Esu, ba nse ki imoDivine messenger, I honor your deep wisdom
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38 Oluwo Ifakolade Obafemi
Esu, k’eru a ba onimimiDivine messenger find a place for my sorrows
Esu fun mi ofo ase mo pele ÒrìsàDivine messenger give me the words of power so that I might greet the forcesof nature
Mojuba Osetura, Osetura, OseturaI give praise to the to the one who walks side by side with Orunmila
Esu alayiki ajuba
Divine messenger, we pay respect by dancing in a circleASE, ASE, ASESE-O
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ORIKI ESU
Protect my children from evil forces. Protect my wives (husbands) from evilforces. Protect me too.
Esu don’t tempt me against people; don’t tempt people against me. Let me havemoney and children. Esu don’t tempt me to commit crimes. Tempt the childrenof others.
The one who has strong cudgels; the one who has heavy clubs.The one who has strong cudgels, the one who has heavy clubs.Olodumare, protect me from the anger of Esu.Esu don’t tempt me to do evil, tempt others. It is you who tempted an oba andhe was deposed. It is you who tempted a wife and she divorced her husband andhanged herself in the bush.
It is you who tempted the tree in a jungle and the tree was destroyed by fire.It is you who tempted a human being and others used charms against him andturned him mad.
Esu please don’t tempt me, tempt others. You tempted a human being and hecommittedsuicide by hanging. You tempted a human being and he committed suicide bydrowning. You tempted a human being and he committed suicide by slashinghis stomach.
Esu don’t tempt me, tempt others.
ASE ASE ASE O
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40 Oluwo Ifakolade Obafemi
INCANTATION
FOR BLESSING WATER
Oluwa orun ati aiye
Lord of heaven and earth
Ran, oro re wa ti oSend the breath of goodness to us
Nse dida ara fun, elekunrun ki o be sinuBring good health to us; command the forces of heaven to come before us
Oluwa orun ati aiyeLord of heaven and earth
Ran, oro re wa ti ngba’ni kuro ninu iparun oSend the breath of the elders that have gone to heaven to prevent confusion/destruction
O bosinu omi yi fun iwosanCommand the water to bring improved conditions
Aun gbogboIn your name
ASE ASE ASESE-O
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MORNING PRAYER TO IFA
OYEKU MEJI
Orunmila
I offer you morning greetingsIn the name of my Odu___________
Just as you wake up every morningTo offer greetings to OlodumareThe creator and father of all existenceI thank you for bringing me to the beginning of another day
For guarding me through my sleepTo see this morning and to look forwardTo the chores of another day
For not allowing me to offend my fellow manThroughout yesterday, because you have ordained
That to serve God according to the divine laws
Your children should be able to tell youThat they have succeeded in resisting temptation
To do any wrongs against OlodumareThe two hundred divinitiesAll the children of GodAnd the society in which they live
Furthermore in accordance with your injunctionI have refrained from avenging all wrongsDone to me by my relations, friends, and foe and doneGood turns to all my friends and enemies alike
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42 Oluwo Ifakolade Obafemi
Help me also to neutralize all evil plans against me Just as you will neutralize any evil that I might be
Tempted to plan against my fellow man
Because as you have proclaimedThat is the universal secretOf long life and enduring prosperityProtect me today as always from all dangersAnd evil in my abode, place of work, and in my interactions with others.
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ORIKI TO ORI
ORI MORNING PRAYER
Emi ma ji loni oo
Now that I am waking up
Mofori bale f ’ OlorunI pay homage to Olorun
Ire gbogbo maa wa ba miLet all good things come to me
Ori mi da mi da iye ngo a ku naoMy Head, give me life, empower me to overcome mortality, I shall not die
Ire gbogbo nitemi Imale niti amakisiLet all good things belong to me as light belongs to amakisi
ORIKI TO ORIPRAYERS TO THE DIVINITY HEAD
Olodumare, o! Olodumare ajuba gbogbo egun t’ e ‘mbelese Olódùmarè, iba arat orun. Iba ase.Ori, I am greeting you in the name of ____________ (Odu)
Wherever Ori is wealthy, let mine be includedWhenever Ori has many children, let mine be includedWhenever Ori has all good things of life, let mine be included
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44 Oluwo Ifakolade Obafemi
Ori, place me in a good conditionMy feet carry me to where condition is favorable
Where Ifa has taken me to, I never know
Cast divination oracle for sasoreIn the prime of his lifeIf there is any other condition better than the one i am in presently,May my Ori not fail to place me there?
Support me my Ori
Make me prosperous, my OriOri is man’s supporter before deities,
Ori mi abaye leke aiyeMy head allow me to overcome the trappings and illusions of the world
E fun mi ni iwa rereGive to me character and good choices
E fun mi ni iwa peleGive to me balanced character
E fun mini iwa/ iwaGive to me character and the ability to accomplish my destiny
Ori mu ja fun mi orun
My head fight for me in heaven
Ori mu ja fun mi aiyeMy head fight for me on earth
Ma ja kiki won Ori mo dupeAll respect to the power of my head
E fun mi Ori ogbon ni ire te de iwa rereGive to me the wisdom to become a person of good character
Iba ase Ori, iba ase Ori, iba ase Ori
ASE ASE ASESE-O
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ORIKI SANGO
Sango, a wa se reSango we are here for your ceremony
Maa je ki a re ibanuje oProtect us from bad fortune
Je ki a le si, maa je ki a pedinLet us increase in number and not decrease
Maa je ki ari aisan oProtect us from illness
Maa je ki a daran ijobaProtect us from breaking the law
Maa je ki are epo oSpare us from court cases
Maa je ki ari re oDon’t allow us to see you in your bad mood
Maa je ki ari ija SanponnaSave us from Sanponna anger
Maa je ki odo o gbe wa loSave us from drowning
Maa je ki a ku iku inaSave us from death by fire
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46 Oluwo Ifakolade Obafemi
Tutu tutu ni ki o je ki a maa riLet us experience the calm and gentle things of life
Maa je ki owo ika o te wa oSave us from wicked people
Bani segun ota oHelp us defeat our enemies
Ba mi wo omo mi
Help protect my children
Maa je ki ndaran ara ilePrevent me from committing crimes against the people of the world
Maa je ki n lu ofin OlodumarePrevent me from breaking any laws of Olodumare
Maa ke ki n rin arin fi ese siGuide my foot steps
Maa je ki n soro fi enu koPrevent me from committing offense by the word of mouth
ASE ASE ASESE-O
ORIKI SANGO
One who scatters then where the are conspiringOne who punishes the wicked by rubbing their mouths on the groundOne who looking in vain for trouble, draws to himself difficult problems,One who establishes a farm, near the main road in order to torment troublewith passerby?
He says; if you greet ladobo there will be trouble.If you fail to greet ladobo, there will still be troubleThe ever quarrelsome ewegbemi, son of owonran, who destroys trouble gettersof death
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One who is by nature restless?Who tears down people as cobs of corn are torn down
Sango don’t quarrel with me, I am not one of them (of those who are against you)Logbookun the size of whom is like a mountain of corn
Ja’mu ja’mu is a powerful EgúngúnSango you are a powerful manThere are two solutions to a problemSango please resolve them
It is not until some people are involved in trouble that they will acknowledgeSango as their only savior.A dreadful spirit who becomes irritated when drenched by rainThe fearsome one who frightens a Muslim so that he urinates in the mosqueOne who frightens that Babalowo so much that he runs away leaving his Ifadivining chain behind
Both in rainy season and the dry seasonThere is no one who cannot be killed by SangoOnly those who are insane and those who are being tempted by Esu can affordto attack Esu or Sango.
Only those who wish to be killed by Sango will do thatSango the one who falls upon people like the blacksmith hammer.
ASE, ASE, ASSEO
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48 Oluwo Ifakolade Obafemi
ORIKI OSUN
Osun, ooyeyeni moOsun who is full of understanding,
O wa yanrin wayanrin kowo siWho digs sand and buries money there
Obinrin gbona, okunrin nsaThe woman who seizes the road and cause men to run away
Osun abura-oluOsun, the river, which the king cannot exhaust.One who does things without being questioned?
Ogbadagbada loyanOne who has large robust bust
Oye ni mo, eni ide kii suOne who has fresh palm leaves, who is never tired of wearing brass
Gbadamufbadamu obinrin ko see gbamuThe huge, powerful woman who cannot be attacked
Ore yeye oMost gracious mother
Onikii, amo-awo-ma-ro
Onikii, who knows the secret cults but does not disclose them,
Yeye onikii, obalodoThe gracious mother, the queen of the river
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Otutu niteeOne who has a cool fresh throne?
Iya ti ko leegun, ti ko lejeThe mother who has neither bone nor blood
ORIKI OSUN
Iba osun sekesePraise to the goddess of mystery
Iba osun olodiPraise to the goddess of the river
Latojoku awede we ‘moSpirit that cleans me inside out
Iba osun ibu kolePraise to the goddess of seduction
Latojoku awede we’moSpirit that cleans me inside out
Yeye joMother of the dance
Latojoku awede we’ moSpirit that cleans me inside out
Yeye opoMother of abundance
O san rere o
We sing your praises
ASE ASE ASESE O
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50 Oluwo Ifakolade Obafemi
ORIKI OGUN
Ogun awo. Olumaki, alase a jubaSpirit of the mystery of iron, chief of strength
Ogun ni jo ti ma lana lati odeSpirit of iron dances outside to open the road
Ogun on’ire, onile kangun-dangun ode orun egbe l ehinSpirit of iron, owner of good fortune, owner of man house in heaven help thosewho journey
Pa san bo pon ao lana toRemove the obstructions from our path
Imo kimo bora egbe lehin a nle a benge ologbeWisdom of the warrior spirit, guide us through our spiritual journey withstrength
ASE ASE ASESE-O
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ORIKI FUN OYA
Mojuba gedenimgboAll praise to the gatekeeper of the cemetery
Mojuba oya iya agon ti ijo orunmilaAll praise to the tearer who come first with the bell of Ijo Orunmila temple
Mojuba oya iya yansanAll praise to the tearer, the mother of nine
Mojuba oya olojaAll praise to the tearer of the market place
Mojuba oya l’ona oyaAll praise to the tearer and all of her roads
Oya ay (a) eweOya the one that tears the leaves
Ayi lo doThe one that turns things and changes them
Obini ya’goThe woman that you make way for when she turns
Ogidimule; obitikoMassive destruction that sits on the ground
Massive indestructable substance
Obini sokoto penpenThe woman that wears short pants
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52 Oluwo Ifakolade Obafemi
Talo ko eri oyaWho can capture the head of oya?
Oya (o) ‘ju muso ajubaOya the quick eyed, we salute you
Oya yegbe iya mesa oyoQueen god of the market place
Ayaba ti orun afefe iku
Queen of the last resting place
Gbogbo egun ÒrìsàQueen of all the spirits
Oke ayaba gbogbo loyanQueen of the mountain winds
Abaya oju ewaSaint with the beautiful face
Ayaba ni kuaQueen of death
Oya winwini
The tearer that is dazzling (ie. Sparkling breaking light into many pieces.)
ASE ASE ASESO
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ORIKI OYA
Oya-Opere lalaoyan A gbe agbon obi siwaju okoComplete Spirit of the Wind, strolling along with full confidence and importance.She takes a basket of cola nuts to place before her husband
O-ni-il-osin Oya rumu bi eni gbe ike Oya opera wa gba je, ko de inuOwner of the place of worship. Spirit of the Wind, deep in thought carvingout concepts. Complete Spirit of the Wind, come and receive your offeringswithout offense
Oya l’o Osin, ki Olonje maa ha onje re Oya pere bi ewe bo!Spirit of the Wind is the owner of the place of worship, may those who haveprepared good food begin to serve it. Spirit of the Wind who causes the leavesto flutter!
Oya a ri ina bo ara bi aso! Bi e ba nwa Oya bi e ko ba riSpirit of the Wind, we have seen fire covering your body like cloth. If you lookfor the Spirit of the Wind, you will find the Spirit of the Wind
Oya ki e wa Oya de iso kola, nibi ti Oya gbe nda kenu si enuMaybe you will meet the Spirit of the Wind at the drummers stall, where theSpirit of the Wind moves in an enormous dance
Ke e wa Oya de is obata, nibi ti Oya gbe nla igo moraMaybe you will meet the Spirit at the camwood stall where the Spirit of theWind likes to rub salve on her body.
Iya, Iya mo ni ng o ma je igbe Oya, nwon ni ki a ma se je igbe OyaMother, Mother I will always respond to the call of the Spir it of the Wind, theywarned me not to respond to her callMo ni kini ki n wa se? Nwon ni ki n sare sese ki n ‘fun Oya l’aso
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Where can I go, what can I do? They told me that I should offer little pieces ofcloth to the Spirit of the Wind.
Ki ni fi atamparako la obi n’iyan. Oya nown fune ni ida o ko pa eranThey said I should offer cola nuts and pounded yam to the Ancestors. They gavea sword to the Spirit of the Wind, but she does not use it to kill animals.
Iya saan nwon fun e ni ida o ko be ri O ni kini o yio fi idadida se!They should present a sword to Mother that is not used for killing animals. Theyshould give her sword that is used for beheading people.
Oya a-rina bora bi aso, Efufu lele ti nda igi lokelokeThe Spir it of the Wind used fire as a body covering, like cloth. Strong Wind thatknocks down trees in the forest.
Ojeloike a-ni-iyi l’oje Iya mi poro bi omu dr l’aiyaThe Ancestors deserve good treatment and respect from the members of theAncestral Society. Mother, pour into me as from your breast, world Mother.
Oje l’oni okete Se. Oya l’oni Egun Ase, Ase, AseAncestor worshipper, owner of the bush rat, the Spirit of the Wind is the ownerof the Ancestral society.
ASE, ASE, ASESEO
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ORIKI ONILE
Mother, the one that we stand firmly upon to support our endeavors in the world.The regenerator of life and the carrier of life force without whom anyone couldexist
The world is a market place and we come into your market to gather the neededitems to accomplish destiny.We who seek your counselRespect your right to a clean environmentWe who seek your counselSeek you loveWe tread not upon you without the respect that you deserveOnileEarthCompassionate oneThe one with the power to overcome the birdsPlease forgive your children that are destroying themselves and disrespecting you.For to destroy your essence is the destruction of all that exists here.It is with the blessings of the father that we have been given to your arms.It is with your strength that we will overcome the trappings of this world.
It is with the blessings of you that we will accomplish our destiny.
ASE ASE ASESE-O
THE LOVED ONE HAS RETURNED HOMEADURA EGUNGUN
Ile mo pe o
Earth, I call you
Akisale mo pe oEgungun, I call you
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Etibure, mo pe oEtibure, I call you
Eti were bu tu ekute ile oHouse rats are very alert
Asunmaparada ni tigi ajaRafters never change their position
Awa ome re ni pe o; a wa lati se odun re
We, your children, gather here for your annual ceremony
Ma ke ki odun o pa awa naa jeAllow us to live, so that we may perform your ceremony yearly
Ma je ki ari ikuSave us from death
Ma je ki ari ija igbonaSave us from pestilence
Ma je ki ari ija ogunSave us from the wrath of Ogun
Lile ni ki a maa le si, a je ki a pedinLet us multiply and increase
Ara orun kinkinThe sacred one from heaven
Orisa oun ao re mejiOrisa and his costume-two in one
Orisa ti a nji ti anfi obi kan
Orisa, to whom we offer kola-nuts every morning
Gbogbo, egun mi dele o ase!Gracious egun lead me to the good place, may it be so!
ASE, ASE, ASESEO
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57Ile Ifa International
ILE IWOSAN ORUNMILA MIMO
ORUNMILA’S HEALING SPACES
INITIATES AND TEMPLE BOARD MEMBERS
Oluwo Babalawo Ifakolade ObafemiIyanifa Fayomi Falade Aworeni ObafemiAwo Idileke AworeniAwo Awobodede AworeniAwo Ifayoriju AworeniAwo Ifayoyin Awolowo (Iyanifa)Awo Ajamu IfakunleIyanifa Ifabanke OyasekeIya Thandiszwe Chimurenga
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TEMPLE DRESS CODE
The dress code of the temple is, without exception, traditional at all times.
Iya’s wear head wraps. Babalawo’s wear filas. Traditional African clothing should
be the norm. This is a house of Ifa and we must observe absolute respect at alltimes.
Baba’s
Brothers, you are the fathers of the temple and fathers bring guidance anddirection, and set the tone to our atmosphere. Brothers will sit on one side of theroom and sisters on the other. This does not create separation, but a balance ofenergy. Baba’s will maintain a brotherly atmosphere and give fatherly guidanceto the temple children.
Iya’s
Sisters, you are the mothers of this temple. Mother’s bring the element ofnurturing, love, comfort, warmth, discipline, and education. Mother’s are the firsteducators of life, as we understand it. It is the mother’s who create the definitionof guidance of our children. It is the mother’s who with love and nurturing brings
positive communication and clarity to the temple atmosphere.
Omo
Children are our future. They are our ancestors who have returned to us. We mustremind them to behave, and teach them behaviors that are traditional in values.
It is our responsibility to teach them how to approach the shrines and the elders.Teach them the mythology of the Orisa and the cosmology. Children under two
should remain in the care of their parents. Toys that are brought from home arealso welcomed for them to play with during the time that they are in the temple.Inappropriate toys are weapons of any type, bells, clanking or noisy toys that willtake away from the lessons presented in class.
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IWORIBOGBE
I III II I
I II
This is an important Odu for our temple as it tells the ita, or the story of theenergies that impact on the temple and it devotees. It is incumbent upon everyoneto study this Odu and its impact on your life as a devotee of the divine spirit ofOlodumare
TEMPLE PROTOCOLTemple members—those given ilekes or has joined by paying $125.00+ the firstby our Awo(s) must pay $50 per month. New devotee’s who come for classes inIfa worship, must pay $20 for each class, to be paid at the end of each class.
We ask all members and devotees to be cognizant of our surroundings. The templeis a holy shrine worthy of devotion and care. We want all who participate in the
wonderful class devotions; to also assist us with the maintenance and cleaning ofthe building and surrounding area. Before leaving the facility we should cleanup and make sure that the shrine of our elders is properly cared for.
There is a library where devotees can research our tradition, but we ask that whena book is removed to make note of the removal. Please return the book uponcompletion so that others may also share in the knowledge.
It is the custom in Yoruba land and in the religion of Ifa, to give respect to theelders as you come into their company. It is also one way to tell if a person,according to custom, on how well they greet their elders. Properly greetingones elders shows respect to the Orisa that the elder is initiated to and not justthe elder. Greetings to our elders come from several different Odu Ifa of the
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60 Oluwo Ifakolade Obafemi
Holy Ifa Oracle: Obara Irete which gives instructions from the Oluwo’s on theimportance of proper greetings and also when it is not done how it makes theintended party (Oluwo) feel towards the one not giving their greeting.
E ku anaE ku oniAi feni koN leku ijeta o see kira eniE ku ana lo dadunjuGreetings about yesterdayGreetings about today
The unwillingness to greet each other Makes one dismiss greetings about three days ago as undesirableGreetings about yesterday is the most appropriate
The idea here is that when one does not appropriately greet an elder, it causesnegative feelings of the person not greeting as deliberately disrespecting theirDeity. Another aspect of this that is not explained to new people or even those whohave been in the religion for sometime; dobale or prostrating to a priest or elderis for the person to receive the priest or elder’s spiritual prayer and blessing.
The Earth itself is an Irunmole named Ile; who is given the power over all ajogunor evil forces. When a priest whether Olorisa (Orisa priest) or Ifa priest (Babalawoor Iyanifa) leans over the devotee in the dobale (prostrating position) or Ikunle(kneeling), they must give a prayer which now awakens the earth and as the prayerconcludes and the devotee is raised, the earth removes or absorbs any negativity
effecting the person. This is the process that though technical, is most importantfor people to understand why we have seniority and the giving of respect topriest and elders for they represent Olodumare and Irunmale-Ebora.
In Yoruba Theology and Tradition: The Man & the Society, written by OloyeAyo Salami, it states, “Be it man or woman, Ifa is usually greeted by using thehead to touch the ground and prostrating in front of the Ikin or any instrumentplaced on its altar”. Ifa is the highest level of priesthood and within its core are
several highly placed offices of honor, however, even when we forget this ideaof respect we do ourselves a disservice by not receiving the blessings of an elderwho represents the elder empowerment of the Orisa and Ifa.
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When coming into the home, ile, or temple of another priest, it is couched inthe ese Ifa of Okanran Ogunda; that speaks to us on the visit of a priest to ourabode being the highest honor paid to the Awo of the house for this makes this
Awo’s home honored and the visiting Awo is made a part of the family.
Only a Babalawo pay courtesy visits to a BabalawoA medicine man pays courtesy visit to a medicine manThe king Aaperi called at Oyo Ajaka cityGot to the house OgidiAnd in the house called on AbeA Babalawo would never enter a Babalawo’s house and eat mere vegetable soup
Cast divination for OlokanranOn the day he was branching at Gouda’s house
Dobale-prostrating face down, arms akimbo, and head down facing the priestIkunle—Kneeling on both knees; head is bowed in deference to the elder Diaspora prostration for women is: An honorarium to Orisa Osun begins as alying on the left side, with the arm positioned with the hand holding the head,and then reversing to the other side with the elder giving the blessing to bothersides.
Ultimately, the honor of giving respect whether it is a devotee, Egungun priest orOje, Orisa Priest or priest of Ifa everyone in the temple of Ile Iwosan OrunmilaMimo Temple should give honor to the Oluwo and lead Iyanifa deference byproperly saluting the Ifa and Orisa of our initiations.
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62 Oluwo Ifakolade Obafemi
THE PETITION
The Petition in a prayer is equally important for this tells the Deity what youare asking for.
E fun mi and Ko siIntercession (Etutu)Egbe oremi; Gbogbo imo ota l’ori (wa) ofo ni ko ja siPlease lift up my friends; may all the intentions that enemies have for me usaccomplish nothing.
E fun mi ni Alafia—Please gives to me peace and prosperityE fun mi ni aiku—Please gives to me long lifeE fun mi ni owo—Please gives to me moneyE fun mi ni ola—Please gives to me honor E fun mi ni Isegun—Please give to victory over all obstaclesE fun mi ni imo—Please give to me knowledgeE fun mi ni oye—Please give to me understandingE fun mi ni ogbon—Please give to me wisdomE fun mi ni onje—Please give to me food
E fun mi ni iwa pele—Please give to me good character E fun mi ni suura—Please give to me patienceE fun mi ni agbara—Please allow me to have strengthE fun mi ni aso—Please gives to me clothingE fun mi ni omo rere—Please give to me good childrenE fun mi ni Ile Odara—Please give to me a good home
Ko si iku—Keep away death
Ko si arun—keep away diseaseKo si aisian—Keep away badnessKo si aisan—keep away sicknessKo si aisise—Keep away want of employmentKo si ejo—Keep away legal complication
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Ko si wahala—keep away troubleKo si fitigbo—keep away bad newsKo si akobi—Keep away undeserved punishment
Ko si aselu—keep away unexpected happeningsKo si Olopa—keep away trouble from the police and thugsKo si ofo—keep away lossKo si epe—keep away cursesKo si ailowo—Keep away povertyKo si gbogbo ajogun—Keep away all bad thingsAse ariku babawa—Let there be long life for our ancestors
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ODUN IFA/ORISA
We have scheduled odun services for every other month beginning with OrisaEsu Ebita (see yearly schedule)
Fund raising
The temple is a 501 ©3 not-for-profit faith based and charitable organization. Itis our intent to use this status for life cycle events that in the past have hinderedour community in the celebration of our cultural identity and tradition. We havea fund raising committee and members who are interested or new devotee’s inserving on this committee please contact Iyanifa Fayomi Falade Aworeni Obafemiat the temple 623.849.7179 or Babalawo Ifakolade Obafemi 773.818.9954
Temple activities
. Ifa classes
. Children’s storytelling and art classes
. Omo ewe camping trips
. Friday night kick it night
. Yoruba language classes
. Orisa song and dance classes
. Worship services
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IKEFUNLOWO
The world is a market placeOrun is our permanent homeCast divination for Olodumare
The perfect organizer of the worldIf you come to the world and forget ikole-OrunNote that the world is just a market placeWhile Ikole-Orun is our permanent home
You will account for all you have done
The world is not a permanent place of abode. People need to die in order toreturn to Orun and give account of all their deeds. A person will take a newbody and return to earth. If they had done good deeds while on earth, they willfind life easy and enjoyable. On the other hand, if they had been an evil doer hewill find life bitter. This is why it is advisable to do good at all times. The resultsof your deeds while on earth would be incorporated into his ayanmo (that partwhich can never be changed) in the next world.
Ikefunlowo (rubbing chalk on the palms) and Ikosunlowo (rubbing camwood
on the palm) the eldest rubs chalk and camwood on the deceased palms. Thismeans that the child who was nurtured is now nurturing the parent. (The parentbrought the child into the world and the child prepares the parent for their returnhome) (The child say’s, “you put chalk in my hand for me”. (Ikefunlowo fun mi)(You have prepared soup for me)
Idi kú Ologbon (wrapping the body of the wise elder)Is the time where members of the family bring pieces of cloth to place around
the deceased (place colorful ribbons which are badges of honor)? The clothexpresses their gratitude and indicates the experiences of the deceased whilehere on earth, the more cloth the more significance to the community. Aso Ikuor Aso Ologbon (cloth of the deceased or Elder)
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(1) Sacrificing a cock or a hen, depending on the gender of the deceased. Inthe case of a woman is said that the voice of the hen follows the womanto Orun.
(2) Tie the feet of the ebo together (tying of the feet. The wrapping of thebig toe with cloth to reunite the spirits of the family in the world andin the spirit.)
(3) Ifehinkutile (laying the back of the corpse on the earth. This is done atnight)
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ORISA ORA AND ORISA OLOKUN
ORA/OLOOKUN
When we devotees are praying to Olookun the Majestic and Mighty Orisa of all
water; we must first pray to his wife and favored companion Ora. It is so importantto invoke Ora, which is the feminine force must always be recognized.
Ora oOra ooOra oooOra ooooIso oooo-call to order similar to Eriwo ya YorubaIba Osanobua vb OlookunGod and Olookun Osanbua isGod in Edo belief Oba n’ame no se norrokeGod of the sea is greater than the earthly kingUgbolu AtewereOlookun’s praise name
Ogie no vben Iyagho ighoThe King that owns an abundant amount of money YorubaIba Olookun, Iba ‘ge Olojo Oni adupe OrunmilaPraise to the spirit and owner of the sea, praise to the owner of the day, I thank
you Spirit of DestinyEleeripin ibi keje Olodumare, Esu pele o Olookun pele oWittiness to creation second to Creation divine messenger I greet you spirit of
the ocean I greet youOlookun mo pe o Olookun mo pe o Olookun mo pe o nigba metaOlookun I call you three timesOkuta la pe no se je, eti ‘gbure obi ri kiti. Ni ka le
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It is the stone that breaks suddenly, without bleeding, the one who brings goodtidings. The ageless one.Olookun fun me lo mo, mo dupe. Olookun fun me lo mo mo dupe
Spirit of the ocean give us guidance, we thank you. Spirit of the ocean give uschildren, we thank youOlookun fun me la lafia, mo dupe. Oro ti ase fun Olookun ni awon omo re wafun oyi oSpirit of the Ocean give us health, we thank you. The power of transformationbrought by ritual for the Spirit of the Ocean is beyond understanding.Olookun Iba se, Olookun Iba se, OLOOKUN Iba aseRespect the spirit of the Ocean, Respect the spirit of the Ocean, Respect the
spirit of the OceanOlookun nuaa jeke awon o’iku. Ma ja kiki wa Orun. Olookun ba meSpirit of the ocean protects us from disease and death. Praise to the power ofHeaven. Spirit of the Ocean saves me
Nu ni o si o ki e lu re ye toray. B’omi ta ‘afi a row pon ase, ase, ase, ‘se o!I shall worship you for as long as there is an ocean. Let there be peace in thewaters that bring the power of the Spirit.
May it be so!
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ORISA OBALUAIYE AND ORISA
NAN BURUKU
OBALUAYE CHANT FOR SANPONNA
OGBE KANRAN
Ogbe Karan mole ko ma baa dejoA difa fun Oloola iju omo asamo sesese gbowoApa oun le kaye lo n dafa siWon ni ko kara nle ebo ni ko seO gbebo o ruboKo ipe ko I jinna ka bank larusegunAa see mo Oloola iju omo asamo sesese gbowo la a pe SanponnaOgbe ward off the trouble in order to avert litigationCast divination for King of the forest who slay people for moneyHe consulted the Ifa oracle so that he could extend his tentacles to the whole worldHe was advised to offer sacrifice, he complied
At long last he was victoriousHow do you know the King of the Forest who slay people for moneyIt is Sanponna!
Epidemics of fever and skinned disorders are dreaded traditional Yoruba societyas divine visitation. The tutelary divinity of Sanponna cult was called Obaluaye(Universal King) no doubt because of the rapid spread of the contagious diseasethat leads to terminal illness or loss of life.
Saponna’s praise namesOlode (The scourge of town)Olofa (The arrow shooter)A fi olugbongbo daju ija ru (User of baton to cause more confusion)
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This prayer is not spoken in public ceremonies
Gbogbo enia ni nsun ti won ko ji. Saponna dakun ji mi yara miAll people sleep and never wake up. Spirit of Sickness please wake me up in myroom
Saponna f ’ile mi bun mi Ai f ’ile mi bun mi ko woSpirit of Sickness spare my house, it is bad if you do not spare my house
Ngo b egun ngo b’egun re le teretere gun gun gun Ase
I will follow the Ancestors home; follow the Ancestor’s home happy home
Nana Baruku Invocation
B’ o se adagun moi, Nan Baruku ba m’ka a l’ akaakiEven if it is a lake, Spirit who Fights Disease helps me makes it medicinalB’o se odo agbara, Nana Baruku ba m’ka a l’ akaakiEven it is a torrent, Spirit who fights disease help me to make it medicinal
Ntori emi o m ohun oyin ifi is afara, ng o m’ohun odide ifi ise idi reBecause I do not know what the bees use to make the honeycomb, I do notknow what the parrot uses to make its tail
Emi o m hum Iya mi ifi odo t’od’agbo alagbo were
I do not know how the Mother immersed in the stream turns its water intopotent medicine
Alagbo ofe, alagbo wo ya wo omo. Orisa t’ or omi tutu, t’p sipe agan You who give medicine free of charge, you the Owner of Medicine that cure themother and the child. Yu the Goddess who uses cold water to help the barrenwomen
Nana Buruku, ba mi de di agbo omo mi k’omo, k’okiSpirit who Fights Disease touch my child’s medicine, make it strong, make itthick.
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Nan Baruku, ba mi de di agbo omo mi k’omu, k’ o ki. Asoogun fun ni ma gbejeSpirit Who Fights Disease touch my child’s medicine, make it thick, makes it
strong. You who give out medicine for no fee
B’a mi de di agbo omo mi. K’o mu, k’o ki. Agbo olo inuTouch my child’s medicine. Make it strong, make it thick. This medicine is forcuring enlarge spleens
Ki olo inu maa se olomitutu temi. Agbo fawofawoLet my child be free from enlarge spleens. This medicine is for curing disease of
the umbilical cord
Ki fawofawo maa se olomitutu temi. Agbo igbona. Ki igbona maa se olomitututemi AseLet my children be free from disease of the umbilical cord. This medicine is forcuring high fever. Let my children be free from high fever. May it be so?
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ORISA AJE WIFE OF ORUNMILA
Here are the prayers to Aje. Aje should always pe propitiated when the devoteeneeds financial assistance, or to maintain a level of financial stability. Aje is the wifeof Orunmila, and is a very powerful Orisa, especially if the persons are in sales,
or some type of “market endeavors.” Prayers should be conducted on Mondays,since Mondays, according to the Yoruba week, is called Ojo Aje.
Aje should also be propitiated on the days when Ifa is to be propitiated, accordingto the four day Orisa rotation.
Oguda Ofun
Ogunda funfun Orun e funfunAdifa fun Aje ti nsomo Olokun Seniadeatewe atagba are Aje la nsa kirikoipe koijina ka wa bani ni jebutu ire
jebutu ire la ba ni lese ope
Ogunda is white the heaven is white
Cast divination for Aje, who is the child of Olokun SeniadeBoth the young and the old are looking for moneyNot too long and not far we are seen on the blessings of wealthBlessing of wealth is the reward of complying with Orunmila’s directives
Eji Ogbe
Oro tere awo inu igbo
Adifa fun Aje ti nsomo Olusikiti SikitiTi nlore fi ile Eji Ogbe se budoKo je e ma fi so sile awoAje de oni so ko jee ma fi so sile awoAje de oniso
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The long tree of Oro, the Babalawo of the forestcast divination for Aje who is the child of prosperity (Olusikiti Sikiti)
Who is going to the house of Eji Ogbe to be sheltered?It cannot be completed without coming to Awo’s houseMoney has comeAwo will accommodate itMoney has come
Iwure Ki Aje wa fi so sile waPrayer May money use our house as shelter
Foods for AjeShrimpsHoneyObiOrogboSheepGinEkuru (unseasoned moi moi-bean cake)The devotee can use these prayers at any time, when requesting for financialassistanceAboru Aboye
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IWA
Ogbe Yonu is the Odu Ifa that tells the story of Iwa (character) the wife ofOrunmila, who was also the first born child of Suuru (patience) who was the firstborn child of Olodumare. It is an important story for it is not just a proverb to
cling other adjectives together describing an interesting story, but a story aboutancient times that are now mirroring current times.
The story is not just about patience, but a changing of our current characters tomatch those of the type of character Olodumare gave us cause to emulate andmake conscious choices to watch and mind our behaviors everyday of our lives.Can you even imagine that the first born spiritual force of Olodumare, and notborn in the sense of human birth but cosmic force that permeates the universeis called Patience-the ability to wait or still our forces, while still in motion.This force gave birth to character which needs choice of either goodness to laydefinition or evil but ultimately only one will survive.
Inu bibi o da nnkan, Suuru ni Baba Iwa, Agba to ni suuru, Ohun gbogbo lo ni,Dia fun Ori, A bu fun Iwa, Ti iwa nikan lo soro, Ori o nii buru, K fi da le Ifa,Ti iwa nikan lo soro
Anger amounts to nothingPatience is the father of all charactersAn elder who has patienceSuch an elder has everythingThese were the declarations of Ifa to Ori (Destiny)And declared the same to Iwa (Character)That which is delicate is the character
No Ori (destiny) will be so badFor it to find Ife TownThat which is delicate is the character.
This story speaks of the choices our Ori makes and how it is impacted by thosedecisions.
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SANGO-JUSTICE-NORTH
OSUN-COMPASSION-WEST OBATALA MORALITY-EAST
ILEKE
YEMOJA-REGENERATION-SOUTH
Back in 1999 Oloye Fasina Falade wrote this work on the Ileke ceremony. Itsimportance was astounding as it was astronomical for its time because it was thefirst time publicly information was given to the African American common manand woman on Ifa cosmology that was not academically rolled within the archivallanguage of the professors of our educational institutions. It was also the first timefor many African Americans, who were striving to grow in the Yoruba culture,as a political awareness and point of reference, found a religious meaning thatalso brought their heritage and culture right into their living space in a cohesiveand understandable way. This is not to say that the information was not availablebut it was more in the realm of the priestly hierarchy and thought not only tobe sacred but unavailable to the uninitiated.
This small work gave us a better understanding of the Ileke (beads of Orisa) as notonly a protection from the forces of the ajogun but brought forth an understandingof how our character was supposed to develop. This small work also taught usthat it was our choice of destiny as children of Oduduwa and Ninibini, eithergoodness or evil, was holistically ours to make. Bringing this back to the publicdomain is our temple’s tribute to his teachings.
Look at the diagram above. On this diagram you will see the nautical directionswhich are also the directions of the universe that is presented by the Opon Ifa.It is the pillows of understanding within the universe of Olodumare-the cosmositself. It is the microcosmic visual of the universe after the Akamaragba-the big
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bang of the beginning of the universe of this solar system as we know it. It tellsus, the human children of Olodumare how we as in Eji Ogbe become Orisa.Imagine yourself standing in space calling on the power of the Orisa as you place
each of the strands of beads that represent them to empower you with their wealthof knowledge and protection. This is our heritage and our gift.
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ILEKE
These are the steps that are needed to develop awareness of the Yoruba’s in theUnited States. This guide will bring understanding as to how to get in contactwith the natural aspects of the Orisa. For Olodumare say’s, “Human Beings
become Orisa.”
There is a need for discipline in placing of the Ileke. Each must be put on in theirspecific quadrant of the compass or universe. This is seeking the support of theDeity and invoking the Ase of the Elders of the Universe. Ask that they allowtheir character to be part of your life and that you understand their support inall that you do. Face their position and give thanks,
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The Ileke should not just be placed over your head and you go on about yourbusiness. No! Place them one at a time. Discipline is focus and focus is ASE!The placement of the Ileke ceremony can take from one hour to three daysdepending on the individuals, but there must be a presentation by the receiverof their commitment to Ifa/Orisa belief and spiritual system. We have hadtoo many without training or discipline. Too many without the foundation ofIWA-CHARACTER as their guide and this must stop!
The time for absorption of Odu is at hand. For Odu will guide one to fulfillingtheir destiny and this will allow one to perform their duties to “scrape” someof the evil away from this world. One must have faith in their abilities and theabilities of the Orisa.
One must be dedicated, honest, truthful, and humble. It takes time and patienceto find the jewel of wisdom, but worth the effort and will be revealed by thelifestyles of the person. We all have to “reckon” what we do in this world. Oneshould ask, “Did I live and have a fulfilled life” or Did I live?” The choice is always
Yours, give it away, you shouldn’t complain, but accept what is given. Make yourchoices; YOU are responsible for your destiny!
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ORIKI OSOOSI
Olog arare agbani nijo to buru, Orisa ipapo adun, koko ma panigeMaster of himself. Wise one who give blessings, Spirit of swear togetherness,Divination guides the hunter
Ode olorore, Obalogara bata ma ro AseHunter of abundance, the tracker always overcomes fear
Ara l’emi n f’Osoosi da. Ara ni n f’Osoosi daInvocations are my stock in trade with the Spirit of the tracker. Invocations arethe stock in trade of the Spirit of the Tracker
Gbogbo isowo ibi mo b’ode de ree o. Ara ni n f ’Osoosi daAll you fellow hunters. This is how far I have come with hunting. Invocationsare the stock in trade of the Spirit of the Tracker
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Oluwo Ifakolade Obafemi
Oluwo Ifakolade Obafemi has an honorsdegree in fine art/painting from Northwestern
University, under the tutelage of the great EdPashke and Judy Ledgerwood.
Obafemi has worked exclusively on the culturaland religious art of Ifa and the Yoruba of Nigeria over the past 31years.
Obafemi has appeared in Art in America, and
has exhibited his work throughout the Diaspora.Initiated into the Orisha priesthood in 1998,and the Ifa priesthood in Onisa House, Akeetan,Oyo, Nigeria in 1999, Obafemi’s godchildrenand private collectors number in the hundreds
and can be found throughout the United States, Canada, Mexico, Central and South America,the Caribbean, Cuba, Puerto Rico, Haiti, the Dominican Republic, Spain, Panama, Ecuador,Columbia, Pakistan, the Middle East, Egypt, West Africa, Ethiopia, Kenya, Germany, Russia,Italy, and Iraq.
Serving the community, Obafemi has taught Ifa art classes in several charter schools throughoutthe Chicago land area. He has also given several lectures on the art of Ifa at Universities andseminaries such as Loyola University, and Garret Theological Seminary.
Obafemi is currently practicing Ifa, and available for consultation in Chicago at Ile IfaInternational headquarters, or through affiliated houses throughout the country such asIle iwosan Orunmila Mimo Temple, Phoenix, Arizona, under the leadership of ApetebiIyanifa Fayomi Falade Aworeni Obafemi; Ile Abeokuta Kekere in Detroit, Michigan, under
the leadership of Apetebi Iyanifa Chief Ifabukola Talabi; Ile Ori Inu in Chicago under theleadership of Apetebi Iyanifa Ifakayode Oyetunde, Mariposa Botanica, Alameda, California,Ola Osun Barbara Hutchins, owner; Ile Osun Selewa,Chicago, Iyanifa Folawinyo ObafemiCEO; Rites of Passage, Waukegan, Il. Apetebi Iyanifa Efundayo Awosade Omisola, President.