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WHY IFA INITATION AND WHAT DOES IT MEAN?

By: Chief Priest IfaSola Onifade Oshogbo, Nigeria, West Africa E-mail: ifaknowledge@yahoo.com This piece will help to enlighten people on the importance of Ifa initiation as well as shed more light on each person's choice of destiny. The reason why people have different kinds of problems in life will be explained in this piece. It is important to note here that it is not only the Babalawo that can be initiated in Ifa, ordinary person (non-babalawo) can also be initiated for his own benefit since Orunmila has said in a verse from Odu Ifa "Osekanran" chapter two hundred and thirty-four of the apostle of Ifa, that one would be able to count his or her blessings and have cause to thank the Almighty God (the Yoruba do believe in only one supreme god, but the Almighty God has given those Orisa or deities/angels, if you wish to call them that, assignments of their own regarding man. It is only through the power of god that they get their power. They are assigned to help and do for mankind. Very often the word other gods is used, but (this word "God") it is a very bad choice of word and is very often misunderstood. One God is what the Yoruba believe, but there are many forces and aspects of our creator) if one is initiated in Ifa. It is said thus: rich in money and all other good things of life at their tender age simply because they had no pit or deep pit of loss to fill. So, this is the reason why during Ifa Initiation, "Cowries" (Money in those days) believed to be our gain in life were being planted inside the sixteen ridges made at the entrance of the grove, this process is known as "Gbigbin Owo," meaning "Planting of Money". These ridges are dug at the top before dipping the cowries inside. REMOVING THE RAG OF POVERTY The second part of the ceremony to be done is at the gate and the fifth of all the seven duties. Here, all individuals have to remove the cloth he or she had on him or her. This cloth is considered the rag of poverty. Once removed, everyone will be freeing themselves from hardship and poverty. There were many who would not remove their cloth complaining of nudity. These are the type of people who become poor in life. By the time one gets to earth, the cloth would have turned into hairs on the bodies of those who did not remove it. This type of hair is called "Irun Ise" in Yoruba meaning "Poverty hairs" and it cannot be identified from the real hairs. So, this is why during Ifa Initiation, hairs on one's head is shaved and the cloth worn to the grove is being disposed off and left in the grove - GETTING RID OF POVERTY. WISHES: This is the last assignment to be done at the gate. This is where "Aro" the one who keeps command and authority comes in, everyone would knee down in front of "Aro" and make his wishes, that is, make request for what he would like to become or have on earth, what one requested for may be different from that of others, so that's where one wishes to have money, wife, children, shelter, good health and long life to mention just a few. Unfortunately, some do not wish for those things and then have problems in life in those areas. This is why they use to say "Oju kan naa ni a gbe yan'ri, Kadara ko papo ni", meaning "Choices of heads were made in the same place, it is only wishes that are not the same". So, on finishing with the request, "Aro" would then put sanction by sounding "Fin in". Once the stamp of authority is put by the "Aro", the wish cannot be changed unless Ifa Initiation is done. This is the reason why during the process of Ifa Initiation, the Initiated would be asked to make wishes, that is, pray for all good things of life so that he can have all what he lacks. "...... E je ka roju ka te'fa Ka Ie r'iregun e se, E je ka gbiyanju te'fa Ka Ie r'iregun e se laye." meaning, Try to be initiated in Ifa So that you can count your blessing, Try to be initiated in Ifa And have cause to rejoice in life."

Gratitude, in traditional setting, especially in Ifa is very important, that is why in a verse from "Odu Ifa Ejiogbe", chapter one of the apostle of Ifa, "Oru-rw.la" says : "Kasope o, kasope kasope, Ti a ba ji lowuro kutukutu Ka koko s'ope lowo Olodumare, Ka tun s'ope lowo Ori eni to dani, Ka to wa s'ope lowo oun Orunmila paa-paa ..... meaning, "Always be grateful, thankful and appreciative. So, when one wakes up early in the morning, first of all give thanks to God Almighty (the Creator of all), then to one's head (Ori) - the inner spirit, soul, that breath that god breathed into you) before one can give thanks to Orunmila at all ...." First and foremost, my thanks should go to the Almighty "Olodumare" (God), for giving to "Orunmila", "Ifa", an applied wisdom for the use of mankind, and for giving me the opportunity of learning Ifa and writing this piece. One's head is believed to be one's personal god. I therefore say a big thank you to my "Ori" (Head) for supporting me in all my day to day activities. My thanks should also go to "Orunmila, the wise" for spreading the knowledge "Ifa", the wisdom given to him by God to mankind, and for letting me have the chance of acquiring the knowledge. And in a verse from "Odu Ifa Ikameji", chapter eleven of the apostle of If a, "Orunmila" says: " Opelope Ejika ti ko j'ewu o bo Opelope Eni rere to bini lomo ...." meaning "Thanks to the shoulder for supporting the shirt, Thanks also to a good parent for giving us life...." Therefore, I'm using this medium to thank my parents and those that have trained me in the process of learning Ifa art, if not for their support, I may not have been a competent "Babalawo" today. I also give thanks to all the "Babalawos", both old and young for their effort in teaching me "Dida owo, otite ale and Okaara ebo", these are the art of divination, the art of printing and the art of sacrifice performance in this order. Also, I can not forget the effort of both "The Apetebis" (Wives of the Babalawos) and "The lyanifas" (Women Ifa priest). I gratefully appreciate their gesture and support. Friends and well wishers, whose names are too many to mention are also worth thanking, I thank you all for sacrificing your time in attending to my initiation process when I was initiated into ifa. God will reward you abundantly, since "Orunmila" has said in one of the verse from. "Odu Ifa Irosun-awoye" chapter seventy-nine of the apostle of Ifa that "O fi tire sile gboo teni eleni, Olorun Oba nil gboo toluwa're ....." "God use to attend to the affairs pf those people Who leave their own affairs to attend to that of people in need. I pray that God reward everyone of you and give you all His abundant blessing (Ase). "ELA BORU O, ELA BOYE, ELA BO SISE. " What is Destiny? DESTINY means, that which happens to somebody or something (thought to be decided beforehand by fate). " Yoruba" believed that there is Destiny, otherwise known as FATE, that is why they based whatever happens to them on this earth to be the way it has been destined. They also believed that there is GOD, the Creator of the Universe Who we all called upon. It was in the heaven that we choose his/her destiny but it is forgotten upon getting to earth. What happened in heaven before we came to earth is not what one can remember, but Destiny is like a shadow that follows man here and there. As we all come from heaven to this earth, the belief is that we were all followed with GOOD-LUCK and ILL-LUCK which represents Destiny on earth. And as we all know, there is nothing

without its opposite, Ill-luck is the opposite of Good-luck, and as the latter follows man here and there, so also is the former, this is why Yoruba people use to say "Tibi tire ni a da Ile Aye" which literally means "Creation of Earth is based on good and bad fate". But out of these two, only Good-luck favors mankind while we try as much as possible to do away with the bad fate. Doing away with the Ill-luck is what is known to be Rebirth or Recreation THAT IS CORRECTING THE MISTAKES IN ONES CHOICE OF DESTINY THIS IS OTHERWISE KNOWN AS DESTINY. One can not do the Initiation unless one gives his or her life to the ORISAS, that is, gods and goddesses, for God has given them the power to save souls and they are also capable of rescuing men from all Ill-lucks and negativities. Therefore, Initiation done in Ifa is known as Ifa Initiation. WHY IS IFA. IS INITIATION NECESSARY? In Ifa, it was stated that the process in choosing destiny is a hard task due to the fact that no one can be so perfect not to have make one mistake or the other during the process. Ifa Initiation is therefore important so that one can make correction(s) to the mistake(s) one would have made during the choice of destiny. THE CHOICE OF DESTINY As mentioned earlier on, it was in heaven that we all choose our destiny and requested from God what we wished to take along with us on our journey to earth. The requests are always granted but the ill-luck is always around to follow whatever good God gives to man. Man was sent to earth by the Almighty God and he made sure all the needs were provided so that man might achieve good result on earth. On this earth, we are all on errands, for God. Once God has sent one on an errand and he provided for him all the needs, it is left to each individual to use his own brain and wisdom given to him by God in achieving good result in life. Therefore, all individuals should know that they have been created by God but each individual needs to recreate themselves (or shall we shall work on their own self development towards perfection be it character or whatever in life. They should also remember that ill-luck has followed their good-luck and they need to make correction to their life so that the ill-luck would be driven away. This can only be done through the help of Ifa Initiation and there after there are other ways after initiation through ebo and other ifa remedies, because remember ill lucky is always there try to combat the good lucky. Another belief is that, whatever happens to man on earth happens according to one's wish before he left heaven for earth, because it is said that wishes were made according to likeness and taste which made it different from each other in the sense that where one is requesting for money, another might say he has nothing to do with it (or shall we say says money is not important and then they wonder why they are broke), some would request for good health while some would not. So, as we have those who need one thing, we also have those that has nothing to do with it, and on getting to earth, each individual -started to be in possession of what he requested for before he left heaven. It is important to note that no one would get easily what he did not requested for and such a person would be searching for such things in life day in day out, forgetting that they did not ask for them in heaven. A Yoruba saying "A kunie a yan Eda, A dele aye tan Oju n kan gbogbo wa" meaning, "We knelt down in heaven and made our choice of destiny, We started hurrying in life. Forgetting our choice of destiny". Give credence to this There is correction to one's choice of destiny so that Ill-luck can be put aright. The divinities (Orisa/Ifa) can do it if they were called upon for help and solutions to human problems as far as one can not find God Himself to discussed with, so that those who did not ask for one thing or the other in heaven can have them. IFA, one of the divinities is known by the "Yorubas" as "A tori Eni ti ko sunwon se" meaning "One who reforms bad heads". The divinities also helps those who were blessed so that they will be having more blessing. To support the above claim about the choice of destiny, let's now go into a verse from " Odu Ifa Ogbeyonu", chapter twenty-four of the apostles of "Orunmila". In it, Ifa says there were seven

duties one had to perform before he left heaven for earth. These assignments, Ifa says, were so difficult to the fact that no one can be so wise not to have made a mistake. They are as follows: (i) Divination. (ii) Performing of Sacrifice. (iii) Job distribution and giving of Taboos by The God Almighty (Olodumare). (iv) Digging the pit of loss. (v) Removing the rag of poverty. (vi) Wishes (vii) Choice of heads. These duties takes place at four different locations according to the Ifa verse. The first and the second assignments takes place at the temple of Ifa with the Ifa Priests in attendance. The third part of the job takes place at the palace of the Almighty God (Olodumare) while the fourth, fifth'-and the sixth were to be done at the gate with the help of "ONIBODE" (The Gate-keeper) who works hand in hand with "ARO" (The Authority). And for the seventh part of the job, it has to be done in the compound of "Ajala" otherwise known as "Obatala", the one who mould the heads of newborn babies. It is of importance to note that one would not know the meaning of these duties until after the completion when one would then be told. These assignments are termed "IPIN", meaning "Fate". And because "Orunmila", also known as "Ifa" was present when all these were taking place, he's been called "Eleri Ipin" (The Witness of Fate) . He is believed to know where everyone had made mistake(s) and can easily help in making the necessary corrections and amendments. For under standing, we shall now take the duties one by one and explain each of them in details. DIVINATION: There is nothing we do on earth here that did not originate from heaven. As there were priests on earth, so also they were in heaven. Before one left heaven for earth, there is need for every individual to go for divination so as to know what life holds in stock for them. Advice would also be given and sacrifice would also be prescribed, which would serve as guidelines. Stubbornness came from heaven. Oh, yes, most people would not go for this divination not to talk of such people gaining any advice. When such people get to earth, they would be having problems over problems. That is why divination done in the grove during the process of Ifa Initiation is very important, because it will stand in the place of the one supposed to have been done in heaven. Any of the "Odu-Ifa" (Chapter) that comes out for the initiatee in the grove will tell the past, the present and also the future. The initiate would also know what his mistake are - the taboo, what hes doing wrong and what is needed to put everything aright. This "Odu-Ifa" that came out in the grove is called and known as "Ifa ti o Bini" meaning "The Ifa that born one" and will be serving as guarding spirit to the Initiatee. (ii) PERFORMANCE OF SACRIFICE: The sacrifice I am talking about here is the one prescribed by the Ifa Priest during divination. It has to do with how short or long one's life would be. The sacrifice, if performed needed to be taking to a special grove. Most people who tried and performed the sacrifice would not take it to the appropriate place as advise by the Ifa Priest, only few of them took the sacrifice to the grove. Some of them dumped it outside the Priest's house. These are the type of people who fall victim of premature birth or died few weeks after their birth. Some of them who dumped their sacrifice halfway. They are those who died at the age of puberty and some who dumped their's some meters to the grove are those who died at the time when their family would need their help; most people who tried to get to the entrance of the grove are the type of people who died when ripe for old age; but a few who managed to place their sacrifice in the middle of the grove are those who became very old before they died. The "Yorubas" called this set of people "ARUGBO", shortened form of '-J'Eni ti o ru Ebo tire sinu Igbo" meaning "The one who placed his sacrifice in the grove". Such people are called either "Old Man" or "Old Woman" depending on their sex. On the second day of Ifa Initiation, a special sacrifice is performed and taken to the grove where the initiation took place, this will serve the same purpose

the one suppose to have been done in heaven will serve. Taking this sacrifice to the grove will allow the Initiatee to live long, because he or she now placed his sacrifice in the grove. A verse from "odu Ifa Ogbe-Alara", chapter twenty-eight of the apostle of Ifa supports this claim: "It is me who will lead, It is me who will be on top, Performed Ifa divination for Orunmila When he was taking his children To the grove of long life, He was advised to perform sacrifice, which he did thereafter took his children to the grove and Came out in flying colors. He started praising his Ifa-priests while they were praising Ifa and Ifa praising God Almighty It is me who will lead, It is me who will be on top, It was to the grove of long life I've taken my children, It is me who will lead" The grove of long life being referred to in this Ifa verse is the grove where Ifa initiation use to take place. People who place their sacrifice in this grove are suppose to live long according to the above Ifa verse from "Odu Ifa Ogbe-Alara". Apart from this verse, we also have many other Ifa verses that supports this claim. (iii) JOB DISTRIBUTION AND GIVING OF TABOOS: After the performance of the sacrifice, all would thereafter assemble at the courtyard in the palace of God Almighty. God would then tell each person his or her occupation on earth, those who are going to be farmers would know themselves. Traders would know themselves, so also Hunters, Weavers, Teachers, Brick-layers, Carpenters and Ifa-priests just to mention a few would have the opportunity of knowing themselves. But the lazy one would not go there not to talk of such person knowing what his occupation would be in life, and some of those who go there would not like the kind of job assigned to them by the Almighty God. These are the type of people who would be doing other people's job on getting to earth and they would be complaining of not being prosperous in life." On that day, "Taboos" also known as "Eewo" in Yoruba is given. God would tell each individual his DOS and Don'ts. What to be done and what not to be done. But majority didnt know this or neglected it. If Initiation is done, somebody would know his taboos and such a person would also find out if he has been doing another person's occupation in life. Solution to this will come out from the "Odu-Ifa" that came out in the grove during the process of Ifa initiation because they will find out from Ifa what his real occupation is, he will also know his dos and don'ts. All would then proceed from the palace of God to the gate to meet "Onibode," the Gate-keeper and "Aro" who keeps the "Ase" (Authority), where the fourth, the fifth and the sixth assignments are to be done. (iv) DIGGING THE PIT OF LOSS: This has something to do with how soonest one's success will come. It also determined how long one would need to work before becoming a rich person. On getting o the gate, each individual will be given a hoe by the "Onibode" to dig a pit at the gate. Laziness and industriousness came from heaven, most people dug their pit deeply to the extent that if he stand in it, only the head will be seen while some dug their's up to their waist, some dug their pit not reaching their knees while some dug their's not above their ankle, we even have those who did not dig the pit at all. There is nothing without its meaning. Digging the pit implies that each individual had to get his or her pit filled with whatever he or she is gaining in life, money will be using in filling the pit, it is after the pit had been filled that one will be progressing financially. Therefore, for those who dug their pit deeply, these are the type of people who works vigorously all days, still, they will not be rich only because they have a deep pit to feel. But for those who did not dig the pit at all and those whose pits were not deep are the type of people who become wealthy. "Ajala", otherwise known as "Obatala" is the one that mould the heads of newborn babies. It is in his compound that the next and the last assignment takes place.

(v) CHOOSING OF HEADS: This can be likened to the proverbial masquerade that danced last and ended the show. Every individual must choose and pick a head from "Ajala's" store, the assignment is incomplete without the choice of heads. There are so many molded heads in "Ajala's" store, out of all these, we have those that were molded and well burnt believed to be good while we also have those that were molded but not well burnt and those that were molded but not burnt believed to be bad. A choice need to be made from all these by every individual, there is the possibility of many people making wrong choice just for the fact that the good ones can not be easily identified. It is after the choice of heads that all will proceed on their journey to earth, but it use to rain on the way (This is the waste that comes out when a woman is in labor) and the bad heads will be loosening their strength and power while the good ones would not. And when such a person gets to earth, he will be having problems with his head, things will not be coming his ways easily. This is another reason why Ifa Initiation is very important for one can not know under which category one fall, and this is why "Orunmila" is been called "A tori eni ti ko sunwon se" meaning "One that reforms bad heads" because he can easily help somebody out, and this' is why during the process of Ifa initiation, special cleansing is done for the heads of the initiate and hairs on the heads are been shaved. CONCLUSION Life is just like that, it needs straightening and corrections, as one could not know or remember all that happened in heaven before one get to earth, so also one could not know where one would have made a mistake or another, so something need to be done to put things aright and this is "Ifa Initiation". Most people are also having problems in life as a result of what they are eating or doing, which their choice of destiny forbids, but if such people can do the Ifa Initiation, they would know their "dos" and "don'ts" and they would be far away from problems. In short, "Ifa Initiation" means "Rebirth". Each individual needs to be reborn, that is, making correction to one's life in connection with "The choice of destiny", as "Ifa" is saying in a verse from "Ogbeyonu", chapter twenty-four of the apostle of Ifa that: "Pestles stand right in mortars, Performed Ifa divination for Orisanku, the offspring of Ogun, Ori'lemere, the offspring of Ija And Ahuwapele, the offspring of Orunmila, When they were all coming from heaven, They were advised to perform sacrifice before leaving, Both Orisanku and Ori'lemere neglected the advice but Ahuwapele heeded to it, It was when they got on earth And only Ahuwapele started being prosperous That the other two started singing out of envy Thus: "We don't know where the lucky one Choose his head, We would have gone there and make our choice, We don't know where Ahuwapele choose his Head, We would have gone there and choose too" Ahliwapele answered thus: "You know where the lucky one Choose his head, Only you could not perform sacrifice, You know where Ahuwapele made his choice But you neglected sacrifice" He answered further: "Heads, were chosen at the same place

It was at the same place we choose our Heads Only destiny are not the same." Therefore, it is advisable, if those who has not being initiated can do so since the importance has been stated above, and for those who has done it. I wish them good luck and I say.......... ATEGBO, ATEYE ATESORI-IRE O

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