Life After Death

Itefa is a ceremony which is experienced by those called upon to service their community via the agency and charge of the title; “Babalawo”. However; a Babalawo Itefa does not make you, any more than 4 years of medical school make you a Doctor. You still need many years of practice supervised by a competent Babalawo who can show you the technology of Ifa.

This is a very important truth, and one you must humble yourself to.

Considering the multitude of issues clients will bring to you, it is no wonder it takes years of study and practice to be a competent Babalawo.

When you take into consideration the responsibilities you have to your community, taking the time to prepare yourself with the right knowledge and understanding of Ifa will serve you and your community very well.

This is why after three decades of practice, I have decided to share what I have learned with you.

If you have just completed Itefa, you need to embark in a journey of study that will help you interpret and understand Odu. When a client come to you they have a problem which they cannot resolve. The solution to over 90% of these problems alludes the client and it is your responsibility to uncover the “root” of the issue.

Without a proper understanding of Odu Ifa, and without knowing how to decipher the ese ifa you will have a very difficult time uncovering the root cause of the clients’ problem, and you will not be able to correctly decipher what you need to do to help the client solve their problem.

Ifa training is geared towards helping you, the “Awo Kekere” learn the mysteries of Odu, and in so doing help your immediate Orisha community live in harmony, and grow spiritually.

You are responsible for becoming the best Babalawo you can be. It is your responsibility to seek Ifa training in all the areas you need to have knowledge in. You must continually study, and put to use the knowledge given to you to benefit your community.

Be patient, practice a spiritual discipline, focus on developing your understanding of Ifa, and be a servant unto the people who rely on you.

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3 Comments

  1. Aboru aboye abosise Baba Awodele,

    (Sorry for the tardy reply…I keep getting my responsing sent back undelivered! So, I will try answering your reply here. Modupe!)…

    Aboru Aboye Abosise Baba Awodele,

    First, I thank you for your speedy reply. Secondly, I apologize for the tardiness of mine to you: I no longer have all day online access (just 2 hours per day in the public library).

    On to your response: Yes, I try to recognize ‘the Truth’ fromm ego-trips/lies/etc., that’s one of the reasons why I find Ifa so attractive. And on that note, it is my understanding that we all have ‘baggage’ coming in, so I always found the notion o fpeople trying to act like that’s not the case ‘ridiculous.’ Also, it seems to me that the more f-ed-up a person is coming in gives them more room to evolve, transform spiritually through Ifa! Does that make any sense:-)?

    I found your statement about ‘bring training traditionally, yet having to teach here for the Western-mind,’ correct and something that I’ve been struggling with in my own personal quest to learn. I’ve noticed some who act like they think that we are Yorubas from Nigeria in their approach to teaching, and others who don’t same to have much interest in “tradition” at all. I’ve believed for some time that while IFA is larger than the Yoruba traditional cultural, a major part of the ODU has used that civilization as an example of how humanity could, or perhaps even should, interpret it! So, they was/is ‘a place’ for Yoruba traditional cultural and language even here in the ‘American Ifa’ tradition. But, what exactly is that place??? I’m glad to know that you are involved in discussion Baba!

    And, on that subject: ‘Does the location of one’s ritual make a difference to the power/Ase that one can access?’ Is one’s connect to ODU during divining in Yorubaland give one more assess to deeper knowledge than in the US, ’cause the Ase is stronger there? Can one perform Itefa here; and if so, just as effectively as when its done in Yorubaland? I have heard all kinds of answers to those questions in the past, Baba!

    Now, speaking of Obi: I understand your comments on how using the Odu in the Obi divination method to find yes/no helped evolve your understanding of the Odu; I wanted to ask…’Does that method means that the direction(s) to pieces fall pointing towards, and the section of the opon that the fall on, doesn’t matter when using the Odu-method?

    Finally, I had an online Dafa performed for me by Baba Popoola several months ago and I have not been able to afford the Ebos listed yet, ‘Can I proceed in any other way until I first complete that Ebo?” I will happily send you a copy of the feedback I got from him with the eight or so, different possible Ebos from his casting of Otura Tuka (Otura Ika)….By the way, if and when I can afford to do the Ebo, can you perform them for me possibly; or must I only use Baba Popoola US representatives to do them?

    And, I think your eCourse sounds well thought out and will be effective!! I hope to be in the postion to take part one very so, and eventually, part two as well:-)!

    Oh, yes, one more thing — I was told recently by an Oluwo that even thought one’s Ori is there personal deity, THERE IS AN personal EGUN who has been with the individual since birth and needs to have a personal relationship developed with BEFORE one can progress in this faith/philosophy. I haven’t heard of this one before and when I asked him for clarification, I haven’t gotten it! What do you think about that, Baba?

    Since I only have limited access online, would you please text me, or even call, at (504) 914-4050. Texting a lot is a pain, but somethings can be communicated effectively….Modupe-O.

    Modupe and Odabo,
    Derrick Wole

  2. Aboru. Aboye Abosise Baba mi. I am an italian man. I was trough Itelafa in Benin in 2010 and arrived to this precise point of my life at the age of 52 years. It was Orunmila wisdom to bring me through this, in order to save my life, as that time I was critically ill. My name is in fact Fagbamila Nougbodekon. I was born in Odu Obara Iwori (Abla Woli). Brazil and its tradition suggested me Ifa tradition and today I am humbly on my way, studying and learning the fact I am every day more ignorant as Ifa knowledge is infinite and represents the infinite itself. So, I wish only to ask you to assist me in this difficult trip through your courses. Mo dupe o Baba mi. Ki Baba Orunmila gbe wa o.

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