Ifá: An Introduction

Ifá can be defined as an ancient spiritual tradition, a repository of infinite knowledge, and a divination system. Ifá as a way of life can be distilled into three main aims: achieving a state of balance and harmony within self and within the greater context of the universe; aligning oneself successfully with the creative and intelligent forces of the universe; and honouring your life journey in its entirety by adopting the path of least resistance. These core concepts will be elaborated upon throughout this book.  

Contrary to what many believe, Ifá is not simply about manipulating spiritual forces in hopes of getting what one wants. Rather, it is about cultivating a state of balance and accountability. Ifá is a truly holistic way of life and does not assume one position is inferior or superior to another. Ifá is about creating, honouring, embodying and ushering in a state of balance where imbalance has taken root. In this way Ifá mirrors and embodies the essential nature of existence which is intrinsic balance.  

When we as Ifá practitioners are concerned with achieving a state of balance, what are we implying? Balance is a push and pull of the duality of things in life. Everything in creation is based on the principle of duality. What is most important is how we situate ourselves so that we do not have too much of this or too much of that, which will tilt the balance to favour one side over the other.  

Ifá as a sacred body of knowledge codes and stores information in what are known as Odù, which can be likened to different chapters of a book. In the Odù called Ọ̀kònròn Ìká, Ifá speaks about Ooru and Otutu. Ooru is heat while Otutu is cold. Ifá says when there is extreme heat we will have necessity for something that will bring about coolness. Herein is represented the principle of balance. Balance is always in a continuous state of flux. There is no balanced position that can be sustained forever.  As practitioners in the tradition we have to continuously know what to do to bring about a state of balance. And, it is through continuous Dáfá (spiritual inquiry) that we are supported by the Universe in attaining and maintaining balance.  

When we are in balance we are in sync with the rhythms of the natural world as well as the spiritual realms; thus, our inner life is imbued with a divine quality. Some may liken it to being in the “flow state." However one chooses to define balance and internal states of consciousness, it is our inner state or “inner terrain” which is reflected in the greater context of our mind-states, our personal health, our families, our relationships, our communities, our world and our universe. In Ifá, balance and harmony with the creative forces is achieved by aligning oneself with one’s inner nature and essence.  

Alignment between self and the universe is a process of right action, contemplation, accountability, various rites of passage and the ability to harness the creative forces around us for spiritual and physical empowerment.  

When we understand and acknowledge that life is a journey fraught with innumerable choices and decisions having the ability to lead us here, there, everywhere and nowhere. Ifá presents us with the ability to tap into the unseen forces at play, influencing the outcome of our decisions.  

From marriages, to business ventures, to which vocation will allow us to attain the state of economic and social welfare we desire. Ifá provides us with an access point to assess our choices so that we may base our decisions on enhanced guidance.  

Ifá has often been misrepresented as having the ability to reveal to us our “destiny." But, destiny is by and large a Western concept. What Ifá does is provide us with a window into our Ìpín. Our Ìpín is the sum total of our experiences while on Ayé. Ifá provides us with a compass and a map for how we can live life and achieve our aims as living embodiments of our Ìpín.  

The bird that soars in the sky would be laughed at and ridiculed if it one day it found itself trying to slither like a snake through the forest. Likewise one whose Ìpín it is to be a professor would not find success in the profession of a surgeon. It is our Ìpín that defines us as our lived and embodied presence; it is our original nature.  

The Ifá tradition is rooted in the observations and awareness of our intrinsic relationship to nature. Ifá is in essence the wisdom of nature and encompasses everything that can be known about existence. This indigenous wisdom tradition sees every creature including “inanimate ones” as having consciousness and being composed of various vibrational energies that can be activated to achieve various aims. 

Olódùmarè is what we call the creative phenomenon, force or energy that some liken to God. However Olódùmarè is not beyond reach; its presence is intrinsic to all forms. The different aspects of nature — the sea, the ocean, the forest, the desert, the hills, the mountains, the animals, the trees, the stones, the minerals, the mammals, the invertebrates — are all aspects of Olódùmarè. The primordial aspects of Olódùmarè are known as Ìmàle, the fundamental attributes of creation, while others aspects of the Creative Principle are deified Ancestors of a particular locality, known as Òrìṣà.  

Ifá identifies various aspects of Olódùmarè that can be honoured, acknowledged, invoked and appeased to achieve a desired aim and bring us closer to a holistic state of balance.  

The Ifá tradition employs the use of the Ifá divination system as the primary means for which the patterns inherent in nature are brought to light, so to speak. The Ifá divination system is both a repository of historical knowledge as well as a tool to transmit and preserve cultural legacy and identity. Divination using Ifá is a very intricate and detailed process. It is a methodical form of spiritual inquiry that was revealed to humanity long ago as a means to align oneself with the cosmic forces of creation. Thus, Ifá empowers humanity with the ability to bring into manifestation that which one desires. Ifá divination is very comprehensive and is arguably one of the most complex and intact divination systems on the planet. Ifá is conveyed through a composite of oral poetry that follows a common structure of stanzas. Each poem or (Ẹsẹ) conveys historical accounts, prescriptive advice, medicinal preparations, ingredients, instructions, and insights for those who are able to comprehend and convey the hidden depths of the Yorúbà “Ifá” language.  

The Ifá diviner known as an Awo or Babaláwo/Ìyánífá are those who have undergone various rites of passage of initiation into the esoteric mysteries of Ifá and have studied and mentored under the guidance of elders who have transmitted their knowledge to their respective students and family members. It is the responsibility of the Awo to present Ifá’s advice clearly and guide those consulting Ifá as to which course of action to take so as to maximize aims and limit hindrances where possible - the path of least resistance.  

The Awo will use divination tools to explore the Universal forces at play in the life of the client with the primary aim of identifying the unique position that the client occupies in relation to those energies. Ifá divination identifies which energies are in harmony and disharmony within the life of the client. It prescribes measures to bring about harmony where disharmony exists and maintain harmony where it already exists. Thus, problems and prospects are highlighted and practical advice is given on what can be done to prevent or reduce these problems and bring about or catalyze the materialization of said prospects.

The Ifá tradition embodies the inherent principle of the universe: duality as an integral function of existence and balance as its intrinsic component. Ifá sees two mutually supportive and seemingly contradictory aspects of existence. It is the duality within nature that leads to balance within the Universe. This principle has been understood and reflected upon by countless cultures for eons. In the context of the Ifá spiritual tradition, existence of the physical realm (Ayé) was a direct result of needing to establish a complementary realm to balance that of the spiritual realm (Ọ̀run). The creation of Ayé according to Ifá came about because of a physical need to balance out non-physical existence.  Both realms are mutually complementary and were created to bring about a state of equilibrium to the whole of existence.  

In the Odù, Ogbè Súùrù (Ogbè Ògúndá), Ifá speaks to the relatedness between realms, imbalance in one realm creates imbalance in the other while balance in one realm surely brings about balance to the other.  Cures and solutions to any situation are sought between the two realms.  On this Ifá says, 

Súùrù ni Yeye ati Baba Ìwà,  Agba too ko ile tii koo ko Suuru, Ile ahoro loo ko, Dáfún Olódùmarè lojo ti Igún omo re nse aison…

Súùrù is the mother and father of Ìwà, an elder that built a house without patience, surely the house will be deserted, were the names of diviners who advised Olódùmarè to send their child Igún (vulture) to Aye for a solution to their sickness and health challenges.

In the realm of Ọ̀run, Igún (vulture), a child of Olódùmarè, was seriously ill. Many physicians and herbalists had been consulted, but none of them were able to provide the appropriate cure, let alone the right remedy. Igún was advised to seek healing in Ayé. 

Meanwhile in Aye, Ọ̀rúnmìlà, attending to a separate matter entirely, was advised to prepare food for three consecutive days and place it in front of their house for Ọ̀rúnmìlà's desires to manifest. The food offerings were geared towards getting the blessing of prosperity that they were seeking from the Universe. 

The day Igún left Ọ̀run for Ayé was the day Ọ̀rúnmìlà started making the food offerings. Igún landed in front of Ọ̀rúnmìlà’s house and feeling so hungry ate the food offering placed there. After Igún ate the food they realized they started to feel better. The next day, Igún came back to Ọ̀rúnmìlà’s house, saw the food and ate it once again. They felt even better than the day before. On the third day after eating the food, Igún was completely healed. They flew back to Ọ̀run to share the good news with Olódùmarè and the other Ìmàle.  

Meanwhile, Ọ̀rúnmìlà was also giving thanks and singing praises for the acceptance of their offerings that had miraculously disappeared and was now waiting for the manifestation of their desires. Olódùmarè was impressed with Igún’s quick healing and decide to appreciate the person who was instrumental to Igún’s healing. Olódùmarè gave Igún four calabashes filled with gifts and asked their benefactor to choose and take only one of the gifts. The gifts were Owo (money), Ọmọ (children/growth and development), Aìkúlewe (longevity), and Súùrù (patience, tolerance, endurance and perseverance). 

Igún went to visit Ọ̀rúnmìlà and told them how they were healed by eating the food they placed in front of their house. Igún said, “as a mark of appreciation, Olódùmarè has allowed you to choose one out of these four gifts.” After a very thorough consultation with Ifá, and conversations with friends and family, Ọ̀rúnmìlà chose Súùrù to the dismay of others around him who, dismissing Ifá, had advised otherwise. Igún left with the remaining gifts back to Ọ̀run. However, on getting to Ọ̀run, the remaining gifts decided they could only stay with Súùrù. As a result, Olódùmarè asked Igún to give Ọ̀rúnmìlà the remaining three gifts. This is how Ọ̀rúnmìlà having chosen Súùrù also attained Owo, Ọmọ, and Aìkúlewe.

In this narrative Ọ̀rúnmìlà originally wanted prosperity and was advised to seek the blessing of prosperity from Ọ̀run, which was the primary reason behind the food offering. Igún was advised to seek healing from Ayé; they came to Ayé and found the cure they needed. From this narrative, we can see the relatedness and interconnection between the realms of existence and how they complement and balance each other.  

Within the Ifá Tradition as expounded in the oral literature there are very central and consistent themes: he necessity of divinatory providence; the interplay of duality and balance; the role of patience; and the defining force of sacrifice. These themes are consistently revisited over and over again throughout the entire corpus of Odù Ifá. One of the creation stories exemplifies these key elements. 

In the Odù, Ọ̀kònròn Ògúndá, Ifá speaks about Ewon bale roo wojowojo, who was the diviner that cast Ifá for Ọ̀rúnmìlà, and some specially selected Ìmàle who were told they would be summoned by Olódùmarè for an important assignment. They were advised to make offerings and more importantly to always be generous and hospitable to guests.  The other Ìmàle never bothered to perform the offerings nor follow the advice given to them by Ifá. Ọ̀rúnmìlà was the only Ìmàle to make the offerings and honour the advice by taking care of the messenger who came to give Ọ̀rúnmìlà the summon’s notice to appear before Olódùmarè for a special assignment.  

The messenger, satisfied with Ọ̀rúnmìlà’s hospitality gave Ọ̀rúnmìlà a hint of Olódùmarè's intentions. Ọ̀rúnmìlà was told that Olódùmarè had different forms of wealth, valuables and blessings to share among the Ìmàle which were to be taken and used in the (physical realm), Aye. The messenger advised Ọ̀rúnmìlà to be very patient and make sure that he would be the last to select the remaining valuables that would be taken to Aye.  As the selected Ìmàle assembled by Olódùmarè, the intention to form Aye was made known to all of them. There was a "mad rush" among the Ìmàle about what should be taken to Aye. While this melee was going on Ọ̀rúnmìlà remained calm. Everyone left as soon as they got hold of one or more of the Nkon Oro (valuables), given to them by Olódùmarè. The only item that remained was Ikarahun Ìgbín (snail shell) which Ọ̀rúnmìlà took to Ayé.  

As Ọ̀rúnmìlà got to the boundary between realms Ọ̀rúnmìlà met all the Ìmàle, but they were unable to cross or descend to Aye. Ọ̀rúnmìlà inquired as to what was preventing them from crossing over into Aye. The Ìmàle explained that  almost everywhere was covered with water and there is no place for them to land safely.

They went further to say that all of them had tried and attempted to solve this problem with all the valuables brought from Ọ̀run without any success. Ọ̀rúnmìlà then brought out from the snail shell a net and placed it on the water, and then put the soil on the net and requested Oyele Okoko (the ten toed hen) to spread the soil over the net and test if they could walk on it.

After Ọ̀rúnmìlà was satisfied that the land was solid enough for them to step on, Ọ̀rúnmìlà brought out the special Ẹwon (chain or link) to descend from Ọ̀run into Ayé. Before each Ìmàle was allowed to use the link, Ọ̀rúnmìlà requested each of the Ìmàle to part with some of their valuables as a payment for assisting them to get to Aye. This same chain-link was used by the Ìmàle to travel back and forth between Aye and Ọ̀run consistently. 

The Ìmàle were successful in making Aye habitable, due to Ọ̀rúnmìlà’s adherence to the instructions of Ifá. Ọ̀rúnmìlà thus benefited from the Súùrù or patience (s)he exhibited at the palace of Olódùmarè by asking all the Ìmàle who wanted to travel to Ayé to submit all the gifts they had acquired to Ọ̀rúnmìlà.

In this Ẹsẹ (verse or narrative) we see some of the most distinct and consistent themes throughout the corpus of Odù Ifá: the acknowledgement of duality as pertaining to existence; the honouring of providence; the cultivation of patience as a necessary quality for attaining success; and the making of offerings and inner-sacrifice as a pre-condition to achieving one’s aims.  

The Ifá Tradition as practiced in West Africa is steeped in oral literature and broad in scope and application. Ifá transcends time and space, race and class, and touches on every aspect of what it means to be human and live a life in harmony with the same force that beats hearts, grows trees, and keeps celestial bodies moving in constant rhythm.  

This book is meant to serve as an introductory text for readers new to the Ifá Tradition. Likewise for devotees and initiates of indigenous West African spiritual systems it serves as a bridge to deepening one’s knowledge in the Ifá Tradition. The more one enriches themselves with the knowledge of Ifá; the more one understands and can manipulate the laws of nature to no end. 

-Excerpt from the forthcoming book: Ifá Through The Eyes of Awo (Ṣọ́mórìn & Scott)