How To Become An Ifa Diviner?

The IFA Foundation 101 Video Series is designed for beginners and those interested in discovering the path of Orisa and Ifa. It is based on Stephen Prothero’s chapter on Yoruba Religion in God is Not One. The series covers various aspects of Ifa divination, including propitiating and caring for a Ifa shrine at home, making offerings, and divining oneself using obi abata divination methods. The course also covers the lost wisdom of Afolabi Epega and the original African readings.

Ifa divination is a system of social, emotional, and pathological control, employing historical and mythological elements. It involves the interpretation of 256 Odus or patterns, which represent all possible states of existence. A trained diviner, known as a Babalawo (male), guides the development of spiritual practice and discernment. The IFA Foundation provides genuine Ifa divination in the original African form from a highly trained Ifa Priest.

The course includes five weeks of comprehensive lectures on Ifa divinity, including the Ifa-Orisa prayer cycle, divination with cowries, obi abata, sixteen cowries, opele, and ikin. The Ifa divination system, which uses an extensive corpus of texts and mathematical formulas, is practiced among Yoruba communities and by the African community.

The six-part series introduces participants to Ifa divination and Yoruba philosophical concepts, focusing on themes such as embodied wisdom. The language of Ifa is liturgical Yoruba (ofo ase), used among diviners to express transcendent ideas. The author examines the operational structure of the Ifa divination system and highlights some elements of technological knowledge embedded in it.

Is Ifa like Santeria?

Ifá, a divinatory system in the Afro-Cuban religion of Santería, is the most complex and prestigious in Cuba. It shares the same mythology and conception of the universe, with Orula or Ọ̀rúnmila having a prominent place within Santería. However, Ifá retains a separate existence from Santería in Cuba. Many Cuban babalawos are also santeros, or male initiates of Santería, although they may perceive themselves as superior to santeros.

At the time of the Cuban Revolution in 1959, there were an estimated 200 babalawos active on Cuba, but by the 1990s, they were claiming to number tens of thousands. In the 1980s, Cuban babalawos created the organization Ifá Yesterday, Ifá Today, Ifá Tomorrow, the first Cuban institution to represent the priesthood of an Afro-Cuban religion.

After the collapse of the Soviet Union in the 1990s, Cuba’s government selectively supported Afro-Cuban and Santería traditions to boost tourism. Priests of Santería, Ifá, and Palo took Ifá to the United States, where a small group of babalawos dominated the Santería scene in New York. However, new Cuban migrants arrived between 1965 and 1973, who were initiated santeros and santeras but not babalawos.

Ethnomusicologist María Teresa Vélez noted two types of ocha houses: those that still relied on babalaos and did not question their prerogatives, and those that became independent of them for most of their ritual activities, often run by women.

What god does Ifa believe in?

The Ifa divination system is a traditional practice among Yoruba communities and the African diaspora in the Americas and Caribbean. It uses a vast corpus of texts and mathematical formulas to interpret signs, interpreting them by a diviner called the Ifa priest or babalawo. This system is used for important decisions and involves a literary corpus called odu, which consists of 256 parts subdivided into verses called ese. Each odu has a specific divination signature determined by the babalawo using sacred palm-nuts and a divination chain.

The ese, considered the most important part of Ifa divination, are chanted by priests in poetic language, reflecting Yoruba history, language, beliefs, cosmovision, and contemporary social issues. The knowledge of Ifa has been preserved within Yoruba communities and transmitted among Ifa priests.

Can I learn Ifa online?

The International Franchise Association (IFA) has recently introduced IFA Academy, a novel learning management system that enables users to access an extensive online catalog of Continuing Franchise Education (CFE) courses, enroll in selected courses, obtain CFE credits, track their progress, and engage in other related activities. It should be noted, however, that online courses taken outside of the IFA Academy are not eligible for CFE credits.

What God does Ifa believe in?

The Ifa divination system is a traditional practice among Yoruba communities and the African diaspora in the Americas and Caribbean. It uses a vast corpus of texts and mathematical formulas to interpret signs, interpreting them by a diviner called the Ifa priest or babalawo. This system is used for important decisions and involves a literary corpus called odu, which consists of 256 parts subdivided into verses called ese. Each odu has a specific divination signature determined by the babalawo using sacred palm-nuts and a divination chain.

The ese, considered the most important part of Ifa divination, are chanted by priests in poetic language, reflecting Yoruba history, language, beliefs, cosmovision, and contemporary social issues. The knowledge of Ifa has been preserved within Yoruba communities and transmitted among Ifa priests.

What are the 16 rules of Ifa?

The 16 laws of IFAOgunda Onisese Temple emphasize the importance of telling the truth, performing mastery of rituals and ceremonies, leading with truth, advising others with facts, demonstrating humility, and being trustworthy. It is crucial to lead oneself and others with truth, avoid misleading others, and maintain humility in all interactions. It is essential to avoid misinformation and maintain trustworthiness.

How to become an Ifa?

An Independent Financial Advisor (IFA) can be a rewarding career choice, with experience in customer service, sales, or financial services being beneficial. New entrants often start in a bank and study part-time alongside experienced advisors. Starting as a para-planner can make it easier to enter this segment. An IFA earns an average salary of Rs. 362, 193 per annum, which includes commissions, profit sharing, and bonuses. The pay package ranges from Rs. 175, 916 to Rs. 1, 414, 769 annually.

The benefits of being an IFA include a vast scope of work, flexibility for clients, and the ability to customize solutions based on their needs. The pay package includes commissions, profit sharing, and bonuses.

How do you start out as an IFA?

There are two main routes to becoming fully qualified in financial advice: academic and joining an IFA firm. Academic route involves obtaining a degree in finance-related subjects like Accounting, Business Management, or Economics. Financial advisers help clients make confident financial decisions in areas like pensions, investments, estate planning, tax planning, and financial protection. They must understand clients’ goals, needs, and risk appetite before making recommendations and educate them on associated risks and opportunities. An IFA firm offers a progression plan to the role.

How to greet Ifa people?

Aboru Aboye Abosise is a greeting in the Ifa tradition, a system of divination and religious beliefs among the Yoruba people of Nigeria and the diaspora. The standard format is “ABORU ABOYE ABOSISE” from the person initiating the pleasantries, and the response is “AGBO ATO ASURE IWORIWOFUN”. However, many uninitiated people have shortened the greeting to “ABORU ABOYE”, forcing the person responding to complete the first part of the greeting by responding “ABOSISE, AGBO ATO ASURE IWORIWOFUN”.

The Ifa priest or Babalawo makes offerings regularly, and ABORU is a prayer that may the offerings be accepted. ABOYE is the second part of the prayer, wishing the Ifa Priest or Babalawo not die or face any affliction from the offerings. Lastly, ABOSISE is the third part of the prayer, wishing the offering fulfill its purpose.

What is an Ifa witch called?

Iyami Aje is a Yoruba term referring to a woman of African ancestry who possesses numerous creative biological, spiritual, and cosmic powers. The term Ìyá mi, meaning “my mother”, is a term that translates to “the super-powerful ones” or “My Mysterious Mother”. Àjẹ́, a Yoruba word, signifies the biological and spiritual power of African women, including powers of creation, healing, destruction, spiritual and physical development, and political organization.

Teresa N. Washington defines Àjẹ́ as a force beyond definition, but English approximations would be Power, Creation, Cosmos, All. Iyami Aje are known by various praise names, including Iyami Osoronga, Awon Iya Wa, Eleye, Iyanla, Awon Agbalagba, Elders of the Night, Old and Wise One(s), “Gods of Society”, Ayé, Yewájọbí, and Àjẹ́. The latter term signifies both the power and the individual wielding it.

How long does Ifa initiation take?

The Santería initiation process takes place over seven days, with an additional two days of preparatory rituals. Before the main ceremony, a misa espiritual is often held to gain the blessings of the ancestral egun. An ebó de entrada (“opening sacrifice”) is often held one day before the main events. The ceremonia del río (ceremony of the initiate) involves the oyubona and the initiate, who engage in divination to determine if Ochún has accepted the sacrifice.

The rest of the initiation takes place in the igbodu, or inner sanctum of the casa, which has been ritually cleansed for the ceremony. The initiate is expected to remain there for the rest of the seven days, sleeping on a mat on the floor. No one who is not directly involved in the initiation ceremonies is permitted entry.

During the prendición (pinning) ritual, a heavy necklace known as the collar de mazo is placed on the initiate. The lavatorio (“washing”) is also performed, where the santero/santera washes the initiate in omiero, a type of sacred water infused with various herbs, to rid the initiate of malevolent or harmful spirits. The initiate’s head usually receives most attention during this washing, often shaving off their hair.

The new initiate is given beaded necklaces, known as elekes, ilekes, or collares. These necklaces are consecrated using herbal waters and the blood of sacrificed animals, and are placed around the initiate’s neck. The necklaces are associated with the five most powerful and popular oricha, each with a different color associated with a specific deity. As a santero/santera undergoes further initiations within the Santería system, they receive additional collares.

The wearing of beaded jewelry is seen as keeping the protective power of the oricha close to the practitioner’s body. The elekes serve as the sacred banners for the oricha and act as a sign of their presence and protection.

How long does IFA initiation take?

The Santería initiation process takes place over seven days, with an additional two days of preparatory rituals. Before the main ceremony, a misa espiritual is often held to gain the blessings of the ancestral egun. An ebó de entrada (“opening sacrifice”) is often held one day before the main events. The ceremonia del río (ceremony of the initiate) involves the oyubona and the initiate, who engage in divination to determine if Ochún has accepted the sacrifice.

The rest of the initiation takes place in the igbodu, or inner sanctum of the casa, which has been ritually cleansed for the ceremony. The initiate is expected to remain there for the rest of the seven days, sleeping on a mat on the floor. No one who is not directly involved in the initiation ceremonies is permitted entry.

During the prendición (pinning) ritual, a heavy necklace known as the collar de mazo is placed on the initiate. The lavatorio (“washing”) is also performed, where the santero/santera washes the initiate in omiero, a type of sacred water infused with various herbs, to rid the initiate of malevolent or harmful spirits. The initiate’s head usually receives most attention during this washing, often shaving off their hair.

The new initiate is given beaded necklaces, known as elekes, ilekes, or collares. These necklaces are consecrated using herbal waters and the blood of sacrificed animals, and are placed around the initiate’s neck. The necklaces are associated with the five most powerful and popular oricha, each with a different color associated with a specific deity. As a santero/santera undergoes further initiations within the Santería system, they receive additional collares.

The wearing of beaded jewelry is seen as keeping the protective power of the oricha close to the practitioner’s body. The elekes serve as the sacred banners for the oricha and act as a sign of their presence and protection.