Study the Teaching of Ifa and the Orisha's
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.
(1) Ase means “power” or “authority”. However, the meaning of Ase is extraordinarily complex. Ase is used in a variety of contexts. One of the most important meanings is the “vital power, the energy, the great strength of all things.” Ase also refers to a divine energy manifest in the process of creation and procreation. Ase invests all things, exists everywhere, and is a source for all creative activity. Again, Ase often refers to the inner power or “life force.” Ase also refers to the “authority” by which one speaks or acts.
(2) Ori is the “inner spiritual head” in humans or “personal destiny,” not mind or soul as these terms are used in the West. But Ori can mean the enabling power that represents the potential that life contains.
(3) Iwa can mean “character” or “essential nature.” Two classifications of usage of Iwa are generally recognized: the ontological-descriptive and the ethical evaluative. The ontological-descriptive meaning enables one to identify the quantitative existence of a person as revealed by their behaviour, the “lifestyle” or manner in which they exist in the world. The ethical-evaluative meaning represents a qualitative judgment of how good or bad is their iwa.
(4) Ewa is an aesthetic term as well as an expression of iwa, a person’s essential nature. Ewa means “beauty”, referring in some contexts to physical beauty of a person or object, but mostly to the qualities of beauty of a person or object. The term can be used to describe how a work of art captures the essential quality of the subject.
(5) Ona means “art” or it can refer to an artist’s ability to create or design. In Yoruba “art” cannot be defined outside of the context of the processes of creation, the purpose of creation, and the skill of the artist in capturing the first two contextualities in order to produce a physical object that embodies meaning.
There was an Awo called Biague who had a son named Adiatoto, Biague had taught this son his only
secret. A method to cast Obi (coconut)
In the house of Biague, there lived several other children, They obeyed Biague, he feed and clothed
them. But only Adiatoto the smallest was his son. All lived as brothers. One day Biague died, and the
adoptive children conspired against Adiatoto, and robbed him of all his belongings. Adiatoto
experienced much difficulty.
After a time, the king of the town, Oba-Rey, wanted to find out who owned the lands that had belonged to Biague.
He ordered his men to find this out. Many came forward and made a claim on the lands, including the
adoptive brothers but no one could pass the test, and prove ownership.
Adiatoto heard the news that the king’s men had been asking about him.
When they appeared before him, they asked him to show the secret that proved the lands had been
passed on to him. he said: “The lands belong to me, I will go to the plaza in front of the wall and from
there I will throw coconuts in the method my Father showed me.The coconuts will fall facing up
which is the proof that is needed. Thus is was, and the King gave Adiatoto all the lands and
belongings that had been taken from him
The coconuts (obi), have a limited role in divination
This role is limited to questions that can be answered with a simple yes or no
It should not be used to ask other more complex subjects.
The message given by consulting the Obi depends on which pieces fall facing up, and which face down.
Alafia, the four pieces with the white mass upwards. Definitely an affirmative
Eyeife, two pieces with white mass upwards and two with the crust, this is the most firm response
Otagua, Three pieces with white mass upwards and one with the crust. Some consider this to be an affirmative response. Some others view it as questionable, requiring another throw to rectify.
Ocana, Three pieces with crust upwards and one with the white mass,
Ocanasorde, Four crusts, a definite negative, and requires more question to isolate and problems that need immediate attention.