The Sacred Oracle of Ifa or the 256 Orisa Odu carry the aggregated knowledge and wisdom of our ancestors going back thousands of years. Ifa divination provides the devotee with a method of accessing that wisdom in order to solve their relationship problems, avoid difficulties and unforeseen evils, to manage their health, and to fulfill their destiny. The Sacred Oracle of Ifa can be divided into two general categories, the Odu (the configuration of lines or marks that represent a particular Orisa Odu) and the Ese (the stories contained within or carried by the Odu. Each of the Orisa Odu carries eight hundred (800) stories or ese generating a total of 204,800 ese or stories in the Ifa literary corpus). Obviously, the more of these ese the diviner knows, the more resources they have to assist the devotee with their particular concerns. Uninhibited by the passage of time, advancements in science and technology, or cultural context, the Ese Ifa speak of human beings and also animals, birds, insects, and cultivated and uncultivated plants as personified characters in the wisdom stories addressing every aspect of human existence and daily living.
For purposes of our discussion let me identify five characteristics or elements of all of the Ese Ifa, namely, the presence of a diviner (usually the name if given), for whom Ifa was divined (an Orisa, a person, city or town, an animal, insect, or plant is also usually named), the message of Ifa (what the Babalawo said to the devotee), the ebo or sacrifice (that which must be done or given in order to move the Ase in favor of the devotee), and whether or not the devotee completed the ebo (usually stated at the end of the particular ese). This last element is critical in understanding the underlying truth of Ifa. Ifa says that the way to solve all problems is through sacrifice although the devotee may also need to utilize specific strategies and tactics, or change their attitude or behaviors in some way in order to bring the results they seek. In all cases in the Ese Ifa, completing the ebo brings good fortune and failing to complete the ebo results in failure to achieve positive potentials or failure to avert negative energies.
It is my observation that some devotees may feel that Ifa has failed them for two main reasons. First is a lack of patience. Unless the reading has prescribed a particular time-line for something to happen the outcome suggested by the reading could take days, weeks, months, or even years to manifest. The outcome may develop in small stages and unless the devotee is paying attention they may not realize that Orisa are answering their call and addressing their needs (in stages). In which case, they (the devotee) may abandon the wisdom and spiritual energy of the divination and as a consequence weaken their faith in Ifa and their relationship with their own Ori. I often tell my spiritual godchildren that when they consult Ifa and perform their ebo, Orisa goes to work to reconfigure the universe to accommodate the will of their Ori. The wisdom is in the part, to reconfigure the universe. The idea of the entire universe being reconfigured to make room for their new reality puts things into perspective and helps to nurture patient perseverance. Vigilant awareness and looking for signs of change after a reading not only enables the devotee to witness subtle changes that may be indicators of spiritual forces at work in their life, but it also adds the energy of their own positive expectation to the process Ifa prescribed. In other words, their positive expectation is a part of the divination and ebo. The lack of such positive anticipation is a indication of lack of trust, belief, or hope and therein acts counter to the purpose of Ifa divination and the stated wishes of the devotee to have a positive outcome.
The second reason some devotees may feel that Ifa has not worked for them is also tied to completing the ebo. You, as a devotee of Ifa, are in the process of building a relationship with sentient entities, your Ori, the Orisa, and your Egun. That relationship is facilitated by the deity Orunmila, Prophet of Ifa, by Ifa Divination, and by the diviner who consults for you. Of course, Eshu is never left out of the equation. If your friend or relative gave you a gift, and if someone noticed the gift and commented on it, would you show appreciation for their observation and then acknowledge that it was your dear friend or relative who gave it to you? Most people would answer yes to this question or do exactly that. And if the giver-of-the-gift happened to overhear you stating how grateful you are that they gave you the gift, wouldn’t they feel good and immediately exude strong positive energy towards you and the gift? Sometimes the devotee forgets that they are in the process of building a relationship with Olorun, Ori, Orisa, Egun, and their diviner. They may also forget that to receive guidance through Ifa divination is a gift from Orunmila, Olupilese Odu Ifa (Author of Odu Ifa). As a reminder, I include this statement at the beginning of my template-based email messages.
Ifa states that if the person receives Ifa and Ifa assists them in solving their problems, or in accomplishing their goals, they must:
- Acknowledge to the Babalawo that Ifa has helped them
- Show their gratitude in the measure to which they feel they have been helped and according to their means
- Acknowledge to others that it was Ifa that helped to bring about the change in their life
(Recommend reading: Ifa: An Exposition of Ifa Literary Corpus, Wande Abimbola)
Ki Olodumare, Orisa, ati Egun fifun e ni
Itona, Imoye, ati Opo Ire!
Itona, Imoye, ati Opo Ire!
My Olodumare, Orisa, and Ancestors bestow on you
Guidance, Wisdom, and Abundant Blessings!
