How To Do A Divination In If?

Ifá is a divination system originating from Yorubaland in West Africa, focusing on the interpretation of 256 Odus or patterns, which represent all possible states of existence. The primary divination tools used in Ifá include palm nuts (ikin), a divination chain (opele or ekuele), and a divination tapper (iroke Ifá).

The Ifá divination system is both a body of knowledge and a system of social, emotional, and pathological control, employing relevant historical and mythological elements. It is practiced among Yoruba communities and by the African community. The cosmology of Ifa is based on the belief that the microcosm (immediate environment) is a reflection of the macrocosm (universe).

The first step in receiving divination from a Babalawo/iyanifa is to relax, watch and read the IFA Foundation 101 Video Series, which provides guidance on the path of the Orisa and Ifa. The Ifa divination system uses an extensive corpus of texts and mathematical formulas, and it is practiced among Yoruba communities and by the African community.

Ifa divination allows for answers from various sources, including tarot cards, runes, bones, stones, clouds, water, fire, and more. Ifa says that whatever joy is in a person’s life will be doubled, and the blessing of joy includes abundance and children.

In conclusion, Ifá divination is an intricate piece of the puzzle that helps individuals fix, heal, and transform their behavior, character, and lifestyle towards successful outcomes.

What religion is Ifa divination?

Ifa divination is a unique African philosophy that serves as an oasis of wisdom, love, and morality for the Yoruba people. It is a complex and indispensable part of Yoruba culture, exemplified by the babaláwo, a philosopher who is knowledgeable about the unknown and deeply rooted in the Yoruba people’s love for nature, herbs, and rural ways. For Yoruba culture to be analytically meaningful, it is essential to include Ifa divination alongside ori.

Does Ifa believe in heaven?

Ifa, a religion based on reincarnation, forms a polarity with ipori, the eternal consciousness in Orun. After undergoing the rite of iku (death), Ifa initiates embark on a ceremonial journey into the underworld, where seeds lay dormant in darkness, waiting to sprout in spring. The underworld is the womb of rebirth, where the human soul becomes the ancestral spirit.

Initials are covered in a cloth bag that serves as a blindfold, and as they walk through the grove, they face challenges. One participant hyperventils due to a lack of oxygen inside the bag, causing them to struggle for air and eventually pass out. Fortunately, a circle of initiates catches them before they fall into the ground. This experience is a testament to the power of reincarnation and the importance of embracing oneness and the myth of creation.

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.

How is divination done?

Divination practices are often rooted in nature and can be performed using various elements such as tea leaves, bones, nuts, water, cards, and other non-nature-based components. They can also be done in and as the body, such as through spirit possession, mediation, and dreams. Divination can be diagnostic, offering advice, guidance, rules, and taboos to be followed, forecasting future events, and interventionist, intervening in the receiver’s spiritual and physical health or destiny.

However, it is also a ritual and tradition, constituted by an ongoing dialogue with more-than-human agents. Nature is traditionally fundamental to divination, with indigenous metaphorical roots remitting to natural phenomena such as stones, water, and animal behavior. In some African and Afro-American religious communities, animal blood and other sacrifices are necessary to obtain enough vitality for the gods to manifest in an oracle. Different concepts of temporality apply in divination, such as the need to comprehend multiple temporalities for engaging in “evil eye” exorcisms and coffee-cup readings.

Modernity’s temporality has little to say about dream signs from the future and how they penetrate the present for dreamers. In modern times, the present is something impermeable, unaffected by future-telling oracles, such as coffee-cup readings, which interpret patterns on remaining coffee sediments.

What is the oldest method of divination?

Deuteronomy 18:10-12 and Leviticus 19:26 may be interpreted as forbidding divination, but some biblical practices, such as Urim and Thummim, casting lots, and prayer, are considered divination. Trevan G. Hatch disputes these comparisons, arguing that divination did not consult the “one true God” and manipulated the divine for the diviner’s self-interest. One of the earliest known divination artifacts, the Sortes Sanctorum, is believed to be Christian-rooted and uses dice to provide future insight.

Divorce was associated with sacrificial rituals in the ancient Near East, including Mesopotamia and Israel. Extispicy was a common example, where diviners would pray to their god(s) before vivisecting a sacrificial animal. Both oracles and seers in ancient Greece practiced divination, with oracles being the conduits for the gods on earth and their prophecies being understood as the will of the gods verbatim. Seers, who were more numerous than oracles and did not keep a limited schedule, were highly valued by all Greeks, not just those with the capacity to travel to distant sites like Delphi.

Where do I start divination?

To learn about the Divination skill and start training, players can talk to Orla Fairweather at the Divination Camp. She explains that there are many wisps around Gielinor that players can gather memories from, which can be converted into Divination experience or energy to create products like signs or portents. To harvest energy, players must activate a wisp by left-clicking it and turning it into a corresponding spring. Each harvest provides a number of energy of the spring’s type, depending on the player’s level, and a good but not 100% chance of harvesting that type of memory.

A small base critical chance allows players to harvest an enriched memory, which can go over 100. Enriched memories provide double experience and additional energy when converting. A blue bar above each wisp indicates the time remaining, and increasing the number of people harvesting from the spring will increase its duration.

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.

What objects are used to conduct Ifa divination?

Ifá is a divinatory system in West Africa, governed by an orisha spirit, Orunmila, who is believed to have given it to humanity. It is organized as an initiatory tradition, with an initiate called a babaláwo or bokɔnɔ, traditionally all-male. The oracular literary body consists of 256 volumes divided into two categories: Ojú Odù (main Odù) and Amúlù Odù (omoluos). The divining chain known as Ọ̀pẹ̀lẹ̀ or the sacred palm or kola nuts called Ikin, used to mathematically calculate which Odu to use for a problem.

Ifá was first recorded among the Yoruba people of West Africa, and its spread to neighboring peoples led to its spread to the Fon people practicing West African Vodun. Enslaved Ifá initiates were transported to the Americas, where they developed an overlap with Afro-Cuban religious traditions. Transnational links between Africa and the Americas during the 1970s also saw attempts by West African babalawos to train and initiate people in countries like Brazil and the United States.

Regional differences exist in the Ifá system, with Yoruba and Fon versions in West Africa. The Yoruba system of Ifá is considered more time-consuming and requires more sacrifices than the Fá system among the Fon. Some people believe Yoruba Ifá is more potent than their local system. In Yorubaland, divination grants priests unreserved access to the teachings of Ọ̀rúnmìlà, known as Fá among the Fon.

How to become an Ifa?

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How do you perform Ifa divination?

Ifa, an omnipotent healer in Yorùbá society, plays a crucial role in diagnosing a client’s illness and prescribing appropriate sacrifices. The divination process begins when a client consults a diviner, who casts the divining chain or uses a set of sixteen palm nuts to arrive at a solution. The result is called the Signature or Signs of Ifa, which may be one of 256 possible signs.

The diviner then traces the Signs of Ifa, now discernible in the yellow divining powder (iyerosun) sprinkled over the surface of the divining tray (opon Ifá). The diviner pronounces the results and chants, recites the message of the Signature of the Ifa deity who appears in the process, and explains the message to the client.

Scholarly study of Ifa divination began with William Bascom, who conducted fieldwork on Yorùbá social organization in Ile-If ẹ, Nigeria, between 1936 and 1938. Other scholarly works include Wande Abimbola’s Ifá: An Exposition of Ifá Literary Corpus and Ifá Divination Poetry, which gave Ifa divination the prestige it enjoys in the academic world today.

Today, a large body of timeless Ifa poetry has been collected, transcribed, and translated into English and French, serving as sources for exploring the moral order and ritual practices of the Yorùbá people. These verses represent compilations of myths, legends, proverbs, songs, and praise poetry, symbolizing various themes, events, occasions, and places in Yorùbá culture and history. They also refer to ethical and aesthetic ideas, philosophy, and metaphors, and sacred journeys carried out by famous ancient diviners.

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.