Document of the International Council of Ifa in Nigeria
For: The Ifa World Order
This counsel has been up to date with the growing worries generated by the
current controversy that surrounds the report that is found circulating and that
alleges that a Mrs. D' Haifia who is also Yeye Araba, affirms to be in
possession of Orisa Odu (Igba Iwa) which was given to her OLo-Irese, The Araba
of Ife, and Chief Makonranwale Adisa Aworeni.
This fact has generated an anxiety and unprecedented uneasiness inside and out
of the community of Ifa World. The counsel, with a view to clarify the facts, by
this manner gives the following explanations;
1- It prohibits that any woman of any religion or spiritual extraction be in the
possession of, management or vision of Orisa Odu. This is not by any means
discriminatory against the woman, but is in pure and strict harmony with the
dogmas of Ifa according to itself expressly train in Ofun Meji 16:4, in Irete
Bear 221:8, in Irete Ofun 226:18 and in Otrupon Irete.
2- Any woman that affirms to be in possession of or manipulate or see Orisa Odu
has consequently broken a fundamental dogma of Ifa and she will be responsible
for physical as spiritual consequences of her actions.
3- The council likewise reports that neither Mrs. D' Haifa nor her associates
are registered or recognized as members of the International Counsel of the
Religion of Ifa, the governing body and uniting power of all the followers of
The Council makes the following statements.
1- It warns all women in interest of their spiritual and physical welfare to
never acquire, touch or to see Odu (igba iwa). This will do them no well, since
to not possess it does not deprive them of its spiritual essence in any form.
2- If some woman affirms to possess Odu (Igba Iwa), said woman does it against
the commandments of the dogmas of Ifa. In this manner those women in possession
of Odu (Igaba Iwa) in any manner or aspect should consider it as something that
is lacking of spiritual value, since those people which affirm to have received
it, are aware of the inexorable fact that is an abomination for a woman to
possess or to see Odu (Igba Iwa)..
3- For having stained the name of Ifa and of the women and by dragging in the
mud the venerated name of Ifa, and by generating a controversy that could have
been avoided, the International council of the Religion of Ifa, (of which the
Arabaof Ife is President, board of directors) in this manner withdraws the title
of Yeye Araba from Mrs. DÂ¡Haifia effective immediately.
4- The Counsel in this manner warns all charlatans, impostors, false and
practioners of Ifa to desist since we will no doubt be invoking all the
measures on anyone regardless of their position in the community of Ifa.
5- To all the temples and associations dedicated to the worship of Ifa all over
the world, in this manner it is advised to be registered officially and as quick
as be possible with the Council and so avoid having rights and privileges of
said membership are denied to them.
Nigeria, March 25 of the 2003 Signed by:
Profesor Idowu B. Odeyemi Balogun Awo Agbaye & Presidente.
Chief Solagbade Popoola, secretario General
Chief Fasina Falade Olobikin Of Ile â€"Ifa
Member (board of directors, depository:
Chief Prof.. Wande Abimbola
Chief Oyewole Obenmalcinda
Chief Prof. Odutola Odeyeni
Chief Iquyikwa Odutola
Chief Adeboye Oyesanya
Chief Awodirian Agboola.
Orunmila is an Irunmola and deity of destiny and prophecy. He is recognized as “ibi keji Olodumare” (second only to Olodumare (God)) and “eleri ipin” (witness to creation).
Orunmila is also referred to as Ifá (“ee-FAH”), the embodiment of knowledge and wisdom and the highest form of divination practice among the Yoruba people. In present-day Cuba, Orunmila is known as Orula, Orunla and Orumila.
Orunmila is not Ifa, but he is the one who leads the priesthood of Ifa and it was Orunmila who carried Ifa (the wisdom of Olodumare) to Earth. Priests of Ifa are called babalawo (the father of secrets)
Olodumare sent Orunmila to Earth with Oduduwa to complete the creation and organization of the world, to make it habitable for humans.
A woman will not be allowed to divine using the tools of IFA. Throughout Cuba and some of the other New world countries, Orula can be received by individuals regardless of gender. For men, the procedure is called to receive “Mano de Orula” and for women, it is called to receive “Kofa de Orula”. The same procedure exist in Yoruba land, with esentaye (birthing rites), Isefa (adolesants rites) and Itefa coming of age. Worshippers of the traditional religious philosophy of the Yoruba people all receive one hand of Ifa (called Isefa) regardless of which Orisa they may worship or be an Orisa Priest, it is that same Isefa that will direct all followers to the right path and their individual destines in life.
The title Iyanifa is in suspect since it is not used by either the Cuban or most of the West African practitioners of IFA.
Among West Africans, Orunmila is recognized as a primordial Irunmole that was present both at the beginning of Creation and then again amongst them as a prophet that taught an advanced form of spiritual knowledge and ethics, during visits to earth in physical form or through his disciples.
Dentro del oráculo del diloggún, se emplean objetos que son manipulados para obtener las respuestas e indicar si la persona va a recibir un bienestar (iré), o por el contrario, se le esta señalando un mal (osobbo), así como todas las demás preguntas que se realicen. Estos objetos tienen por nombre igbo, es decir, agarre, camino o alternativa.
Existen diferentes clases de igbos, pero los más comunes se han concentrado en cuatro de ellos, como los más utilizados:
Cascarilla (efún). Símbolo de pureza, de paz y bienestar. También se utiliza para marcar larishe o remedio para cualquier osobo. Es utilizada para sacar el iré, para preguntar al pié de quien está y si es yale o cotoyale, también para hablar con Obbatalá. Como contraparte se utiliza el otá o el aye que siempre dan una respuesta negativa (no).
Piedrecilla (otá). Simboliza la inmortalidad, larga vida, ya que proviene de la naturaleza y no se corrompe. Se utiliza junto con la cascarilla para marcar ire y responde en negativo en ese instante. También se utiliza para los demás osogbos.
Caracol de babosa (ayé). Se utiliza para preguntar todo lo relacionado con enfermedades, matrimonios, para hablar con Oshún puesto que fue a ella que orunmila le regalo el caracol, su respuesta es positiva (si), usando como contraparte el otá que como significa vida contestará (no) a las preguntas. En osobo representa enfermedad.
Hueso de chivo (orunkún/egungun). Simboliza la muerte, ya que es lo que queda de nuestro cuerpo después muerto. Se utiliza para preguntar Ikú o cualquier pregunta que se refiera a egungun (espíritus).
También se encuentran los siguientes igbos optativos:
Semilla de guacalote (sesan/osan). Simboliza los hijos, pero también enfermedad, cuando viene osobbo. Generalmente se utiliza para preguntar por los hijos del consultante en particular para el iré omo.
Cabeza de muñeca (ori agbona). Representa la cabeza. Se utiliza para preguntar por la cabeza de la persona.
Pedazo de loza (apadi). Según algunas creencias simboliza: vencimiento, matrimonio y pérdida. También se pregunta con todo lo que tenga que ver con discusiones. En iré, representa el vencimiento del enemigo y en osobbo, perdidas para siempre.
Dos cauríes atados (owo). Simboliza dinero y desenvolvimiento cuando viene en ire. Cuando viene en osobbo: pérdida, pobreza y problemas.
Within the Oracle of the diloggún, use objects that are manipulated to get the answers and to indicate if the person will receive a welfare (go), or on the contrary, are you this pointing out an evil (osobbo), as well as all other questions to carry out. These objects are igbo name, i.e., grip, road or alternative.
There are different kinds of igbos, but commonly have been concentrated in four of them, such as the most frequently used:
Quinine (efún). Symbol of purity, peace and well-being. It is also used to mark larishe or remedy for any osobo. It is used to get the go to ask to the foot who is and if it is yale or cotoyale, also to speak with Obbatalá. As counterpart uses the otá or the aye which always give a negative answer (no).
Pebble (otá). It symbolizes immortality, longevity, and that comes from nature and is not corrupted. Used together with quinine to mark ire and responds in the negative at that moment. It is also used for other osogbos.
Slug snail (Aye). Used to ask everything about diseases, marriages, to talk to since Oshún that was her that orunmila gave her the snail, his response is positive (if), using the otá as a counterpart as it means life will answer (no) questions. Osobo represents disease.
Bone of goat (orunkún/egungun). It symbolizes death, because that is what is left of our later dead body. Used to ask Ikú or any question that relates to egungun (spirits).
Also include the following optional igbos:
Seed of guacalote (sesan / dare). Symbolizes the children, but also disease when it comes osobbo. Usually used to ask for the children of the consultant in particular for the go omo.
Head of wrist (ori agbona). It represents the head. Used to ask for the head of the person.
Piece of earthenware (apadi). According to some beliefs symbolizes: maturity, marriage and loss. She also asked with all that it has to do with discussions. In go, represents the maturity of the enemy and osobbo, lost forever.
Two tied cauríes (biqi). It symbolizes money and development when it comes in ire. When comes in osobbo: loss, poverty and problems.