At Ara Ifa: Ijo Orunmila we have developed a way of bringing people who wish to practice Ifa
back into the tradition. Members of the temple wishing to grow within Ifa must go through several rites of passage. These
passages are as follows:
1. Setting up your Iku Joko/Egun shrine and learning basic divination using cowrie shells or obi
abata.
2. The receiving of your Ilekes/necklaces. One receives Obatala, Osun, Sango, and Yemoja. The purpose
of the Ilekes is to bring knowledge and understanding of what the Orisa Obatala, Oshun, Sango and Yemoja represent and
how their examples of character can protect you and guide you during your life.
3. The receiving of Esu, Ogun, Osoosi, and Osu/The warriors. Along with the warriors one receives
the Ileke of Esu and Ogun. The purpose of the warriors is to once again bring you knowledge and understanding of what these Orisa
represent and how they can protect you through implementing their positive attributes into your life. The Osu that is given
is representative of your Ori.
Note: The Osu you receive with your warriors is not the same Osu that is received when becoming an
Awo.
4. The receiving of the Owofakan/One hand of Ifa. When one receives their Owofakan, you receive 19
or 21 ikin, an Ide, and an Ileke for Orunmila. The purpose of receiving the Owofakan is to be able to communicate with
Orunmila every 5 days.
5. Initiation into Ifa (Itelodu), Initiation into Orisa, Initiation into Egungun, etc... These steps
are taken according to the persons destiny. It is ones' destiny which dictates what is necessary for the person to do in their
life and destiny can only be revealed through Ifa initiation. Initiation into Orisa, Egungun, etc... may or may
not be necessary. This information can only be revealed through a competent Awo who of course works with Orunmila who
is the only Orisa which knows the beginning, the middle, and the end of all things and of course the only Orisa which knows
everyones destiny.
*Important Note: The above-mentioned rites of passage are not the way things are done traditionally
(In Nigeria) but in order for people who were not born into and raised in the tradition, it was felt the above rites
would assist in the development of understanding Ifa and the lifestyle that goes with it.
Traditionally, one first goes through Kosetaye which allows the mother and father to take a peek
at the child's destiny while the baby is still in the womb.
Second, when the child is born they go through a process known as Esetaye which completes the cycle.
Thirdly there is a process known as Imori. This is where one finds out if the babies spirit comes
from the mother or fathers side of the family and also determines the Orisa lineage of the child depending on the parents
lineage from which the baby is from. This by no means signifiies that the Orisa lineage revealed is the child's guardian Orisa.
As earlier mentioned there is no such thing in existence in Nigeria as an Orisa being ones Guardian Orisa/Angel. What it means
is that the child comes from that lineage but not that the Orisa is the owner of it's head or it's guardian. It's really
about maintaining the worship of that Orisa within the family lineage because it's attributes are important to achieving
destiny.
Through the above processes the child receives their Owofakan and becomes an Ifa worshipper as well
as a worshipper of the deities worshipped in their family lineage. Initiation into Ifa is then performed which reveals
the child's destiny which dictates if the child is to be a practicing Awo (Babalawo or Iyanifa), Awo Elegan (Someone
who receives their Ifa, received their destiny, but is not a practicing priest), an Olorisa, an Egungun
priest, etc...
Note: A person who undergoes Itelodu and who does not study, practice, take on an apprenticeship with
a knowledgeable Awo, and work with the community is not considered a Babalawo or Iyanifa. They are considered
Ifa Worshippers or Awo Elegan. One must do the work to earn those titles.
