{"id":5303,"date":"2019-02-06T11:58:22","date_gmt":"2019-02-06T13:58:22","guid":{"rendered":"http:\/\/orisabrasil.com.br\/Loja\/?p=5303"},"modified":"2021-07-07T17:16:40","modified_gmt":"2021-07-07T20:16:40","slug":"o-projeto-que-pretende-levar-ifa-para-todos","status":"publish","type":"post","link":"https:\/\/orisabrasil.com.br\/Loja\/o-projeto-que-pretende-levar-ifa-para-todos\/","title":{"rendered":"IFAGELIZAR – IFANGELISMO"},"content":{"rendered":"

$\"\"$ <\/a> $\"\"$ <\/a>
\nFormando templos ifa:<\/p>\n

Conselho Internacional para a religi\u00e3o ifa<\/span><\/strong>, possui ess\u00eancias distintas. Essas ess\u00eancias s\u00e3o:<\/p>\n

Obs Orisa Brasil:todas as vezes que falarem de outro orisa que n\u00e3o orunmila v\u00e3o separar if\u00e1 e orisa, ou seja quando falam if\u00e1 est\u00e3o se referindo ao orisa orunmila e o seu conte\u00fado\u00a0religioso)<\/b><\/span>
\n<\/span>
\n1. A ESS\u00caNCIA ESPIRITUAL: isso relaciona-se com o lugar do homem (como um esp\u00edrito) no cosmos, os poderes da mat\u00e9ria e todos os aspectos da evolu\u00e7\u00e3o ontol\u00f3gica e do desenvolvimento<\/p>\n

2. A ess\u00eancia religiosa: isso relaciona-se com a f\u00e9, o catecismo e a ifagelism (prega\u00e7\u00e3o)<\/strong><\/span><\/p>\n

3. A ESS\u00caNCIA DIVINA: isso relaciona-se com os m\u00e9todos de adivinha\u00e7\u00e3o e acesso de informa\u00e7\u00f5es esot\u00e9ricos; a mec\u00e2nica da adivinha\u00e7\u00e3o e a sistem\u00e1tica da cole\u00e7\u00e3o divina de mensagens, processamento e interpreta\u00e7\u00e3o.<\/p>\n

4. A ess\u00eancia de adora\u00e7\u00e3o e sacrif\u00edcio: isso relaciona-se com a base e o significado de adora\u00e7\u00e3o e sacrif\u00edcio<\/p>\n

5. A ESS\u00caNCIA MEDICINAL: isso lida com tanto o m\u00e1gico quanto o materialista<\/p>\n

6. A ess\u00eancia hist\u00f3rica: isso lida com a hist\u00f3ria de toda a cria\u00e7\u00e3o, incluindo a cria\u00e7\u00e3o de materialista, n\u00e3o-materialista e mundo de esp\u00edrito<\/p>\n

7. A ESS\u00caNCIA CIENT\u00cdFICA: isso lida com o poder de observa\u00e7\u00e3o, axiom\u00e1tico, astronomia, cosmologia, experi\u00eancias cognitivas e pr\u00e9-cognitivas; ci\u00eancia astral; Ci\u00eancias f\u00edsicas e biol\u00f3gicas; l\u00f3gica; filosofia; matem\u00e1tica; estat\u00edsticas; e ci\u00eancias do computador.<\/p>\n

8. A ESS\u00caNCIA CULTURAL: isso relaciona-se com ritos; rituais; pol\u00edtica; socio-Economia; l\u00edngua; vestido; e sistemas de valor normativo ‘<\/span><\/strong><\/p>\n

O professor odeyemi foi mais longe para afirmar que; ” como \u00e9 \u00f3bvio, essas oito ess\u00eancias de ifa tamb\u00e9m est\u00e3o na principal coincidente com a ess\u00eancia humana do planeta terra, e as ess\u00eancias n\u00e3o humanas em todo o universo<\/strong><\/span>. Tamb\u00e9m \u00e9 claro que a religi\u00e3o; a adora\u00e7\u00e3o e o sacrif\u00edcio s\u00e3o mais alguns aspectos do que constitui a mensagem divina conhecida como ifa<\/strong>. Constitui o que tamb\u00e9m \u00e9 conhecido como o grande sistema mist\u00e9rio. Assim, a religi\u00e3o ifa representa o transcendental e evang\u00e9lico (Ifagelical)<\/span><\/strong>, dimens\u00e3o do ifa vis\u00e3o, adora\u00e7\u00e3o e sacrif\u00edcio que ep\u00edtome as facetas corretivas e restauradora dessa vis\u00e3o do mundo.”<\/p>\n

Das oito ess\u00eancias: O Conselho Internacional para a religi\u00e3o ifa escolheu a ess\u00eancia religiosa. Isso foi devido a duas grandes raz\u00f5es:<\/p>\n

Uma, a religi\u00e3o de todos os 801 irunmole e milhares de Orisa e ifa. Todos os 801 irunmole, com a exce\u00e7\u00e3o de osanyin, foram iniciados em ifa. Por exemplo, Ogum foi iniciado e ficou com o odu ogbe osa; Sango foi iniciado e ficou com o odu de owonrin iwori. Esu foi iniciada e ele ficou com o odu de owonrin ogbe. Iasia foi intiated e ele ficou com o odu de irete iwori. Osun foi iniciado e ela ficou com o odu da ose otura etc.. A mesma coisa aplicada a todos os Orisa. O fator comum entre todos os irunmole e Orisa \u00e9 ifa.<\/strong> Todos eles se identificaram com isso. Ifa tamb\u00e9m \u00e9 onde todas as suas hist\u00f3rias podem ser encontradas e seus personagens entenderam.<\/strong><\/span><\/p>\n

Duas, todas as restantes sete ess\u00eancias s\u00e3o para o desenvolvimento e a melhoria dos nossos lotes aqui na terra. Eles s\u00e3o para nos desenvolver para uma vida melhor na terra. A ess\u00eancia religiosa \u00e9 desenvolver-nos espiritualmente na terra e ao mesmo tempo, preparar-nos para o que esperar depois da vida. \u00c9 aqui que as vidas morais, espirituais, emocionais, psicol\u00f3gicas, sociais e mentais podem ser desenvolvidas para fazer o bem em todos os momentos e tornar este mundo melhor do que a forma como o conhecemos.<\/p>\n

Em 1991, nasceu o conselho internacional para a religi\u00e3o ifa. O objetivo dos pais fundadores era promover a coexist\u00eancia pac\u00edfica entre todos os povos do mundo sem considera\u00e7\u00e3o por ra\u00e7a, status ou credo. Para fazer isso, o conselho surgiu com os seguintes objetivos e objetivos:<\/p>\n

1. Para servir de guarda-chuva a todas as organiza\u00e7\u00f5es religiosas de ifa em todo o mundo<\/span>
\n2. Para promover abertamente e propagar os ensinamentos de Orunmila (B. A)<\/span>
\n3. Para regular a pr\u00e1tica da religi\u00e3o ifa<\/span>
\n4. Para regular, harmonizar e coordenar os princ\u00edpios e modos de culto<\/span>
\n5. Para organizar conven\u00e7\u00f5es peri\u00f3dicas para o desenvolvimento espiritual de adeptos da religi\u00e3o ifa<\/span>
\n6. Para interagir pacificamente com outras religi\u00f5es, a fim de fomentar a paz mundial e a vida harmoniosa<\/span>
\n7. Para coordenar os templos da ifa<\/span>
\n8. Para incentivar e promover rela\u00e7\u00f5es ben\u00e9ficas entre os praticantes da religi\u00e3o ifa<\/span>
\n9. Para segurar e coordenar os festivais religiosos regulares<\/span>
\n10. Para publicar panfletos, peri\u00f3dicos, revistas, livros de livros e outras publica\u00e7\u00f5es sobre a religi\u00e3o ifa<\/span>
\n11. Para ajudar os governos a formular e adotar pol\u00edticas e programas relacionados com o desenvolvimento da religi\u00e3o ifa<\/span>
\n12. Para cooperar e trabalhar com outras institui\u00e7\u00f5es religiosas aliadas para o progresso da ra\u00e7a humana<\/span>
\n13. Para apoiar financeiramente e materialmente, qualquer programa que se destina a desenvolver a religi\u00e3o ifa<\/span>
\n14. Para realizar todas as outras atividades que sejam coerentes com, ou que o conselho considere capaz de promover os seus interesses e objetivos<\/span><\/p>\n

Para pensar, ensinar e praticar os 14 objetivos e objetos acima indicados, h\u00e1 a necessidade de estabelecimento de templos que s\u00e3o distintos e totalmente diferentes dos santu\u00e1rios existentes onde ritos, rituais e outros sacrif\u00edcios s\u00e3o realizados em um di\u00e1rio e peri\u00f3dico Bases. Esses templos tamb\u00e9m precisam ser um espa\u00e7o unificador onde todos os que praticam diferentes tipos e estilos de ifa e Orisa como ==iorub\u00e1, candomble, santeria, abacua, Umbanda, tradicionais e outros tipos ou estilos que est\u00e3o relacionados a ifa e Orisa podem vir juntos e tambp\u00e9m o\u00a0 Culto Olodumare.<\/span><\/strong><\/p>\n

Nesses templos, s\u00f3 esses rituais<\/strong> s\u00e3o reconhecidos para a pr\u00e1tica. Estas S\u00e3o:
\n– Cerim\u00f4nias de lembran\u00e7a:
\n– Ikosedaye e cerim\u00f4nia de nomes
\n– Cerim\u00f4nias de grau de idade
\n– Cerim\u00f4nias de introdu\u00e7\u00e3o e casamento
\n– aquecimento de casa, cerim\u00f4nias de abertura e dedica\u00e7\u00e3o
\n– Cerim\u00f4nias de formatura e liberdade
\n– Ose Ifa e itadogun cerim\u00f4nias que caem nos dias de culto ou servi\u00e7os
\n– Cerim\u00f4nias de enterro e cerim\u00f4nias de passeio
\n– Cerim\u00f4nias de anivers\u00e1rio<\/p>\n

Em simples palavras, os templos s\u00e3o para ensinar e promover a \u00e9tica, a filosofia, a moral, a vida comunal, a vida ap\u00f3s a vida no planeta terra e a compreens\u00e3o das vistas de ifa sobre cosmologia,
\n>>>Se<\/em> existe a necessidade de buscar a assist\u00eancia dos sacerdotes e das sacerdotisas, a fim de encontrar solu\u00e7\u00e3o para quest\u00f5es que afetem qualquer membro do templo nas formas de consultas ou desempenho de rituais, estes n\u00e3o fazem parte dos servi\u00e7os do templo. Estes devem ser feitos nos v\u00e1rios santu\u00e1rios. A forma\u00e7\u00e3o dos templos n\u00e3o impede, de forma alguma, nenhum sacerdote e sacerdotisa de realizar as suas fun\u00e7\u00f5es; mas estes n\u00e3o devem ser realizados nos santu\u00e1rios. Os templos s\u00e3o para fins puramente religiosos.\u00a0\u00a0<\/span><\/strong><\/p>\n

Existem nove caracter\u00edsticas que distinguem todas as f\u00e9s como verdadeira f\u00e9 religiosa. Todas essas caracter\u00edsticas s\u00e3o<\/p>\n

1. Narrativas Sagradas:
\nEm rela\u00e7\u00e3o \u00e0s narrativas sagradas e mitol\u00f3gicas que falam sobre o universo espiritual e f\u00edsico. Em Ifa, h\u00e1 narrativas que revelam a an\u00e1lise hist\u00f3rica sobre como o mundo foi criado;<\/strong> a origem das cren\u00e7as das pessoas em Olodumare; a cria\u00e7\u00e3o do homem; o seu prop\u00f3sito na terra; a rela\u00e7\u00e3o interpessoal entre os seres humanos e os irunmole; etc.<\/p>\n

Outra caracter\u00edstica importante da sacralidade de ifa sobre outras escrituras \u00e9 o fato de que \u00e9 s\u00f3 em ifa que olodumare deliberadamente chamou Orunmila e lhe disse o epis\u00f3dio inteiro de si mesmo; o universo; e a sua plenitude. Ifa tamb\u00e9m d\u00e1 as narrativas sagradas de como cada indiv\u00edduo escolhe \/ recebe o seu destino nos portais do c\u00e9u que \u00e9 revelado durante a ikosedaye ou itenifa \/ Itelodu. \u00c9 por isso que a orunmila \u00e9 rotulada de ” Elerii-Ipin ” que significa ” Testemunha ao destino humano “. exemplo disso pode ser encontrado em osa ogunda, eji-Ogbe, oyeku-L ‘ Ogbe, osa ika, ogbe oyeku, odi obara etc.<\/span><\/strong><\/p>\n

2. Origem Divina:
\nA origem divina \u00e9 uma das bases para a confian\u00e7a e a f\u00e9 em ifa por babalawo e ifa adeptos em todo o mundo. Em todas as religi\u00f5es do mundo, h\u00e1 a cren\u00e7a de que as escrituras celestiais s\u00e3o entregues ao homem por Deus todo poderoso. Essas Escrituras foram inicialmente transmitidas oralmente antes de serem reduzidas a livros que agora conhecemos, como a b\u00edblia; o Alcor\u00e3o, o vinaya; o ichin, etic. Estes foram considerados sagrados por pessoas e serviram como fontes poderosas de sua inspira\u00e7\u00e3o. Ifa, tem ao longo do tempo, provou-se ser de origem divina<\/span>. Um exemplo v\u00edvido que contrafortes este ponto pode ser encontrado na estrofe de ogbe-Comi, que l\u00ea do seguinte modo:
\nBablawo rere nii di\u2019fa
\nEniyan rere nii d\u2019ibo
\nEni i ba f\u2019eyin t\u2019Ope
\nNii gb\u2019ohun Olorun
\nNii ma a j\u2019ise ebo rere fun \u2019ni
\nDia fun Teterogbo
\nNijo to n s\u2019awo lo si Ife Oodaye\u2026.<\/p>\n

Tradu\u00e7\u00e3o
\nUm piedoso piedoso \u00e9 ele que lan\u00e7ou ifa
\nUma pessoa honesta \u00e9 aquele que consultar ifa e segura o ibo (Ifa determinantes)
\nAquele que reclina contra a palmeira sagrada e usa-o como seu pilar de apoio
\nTal pessoa certamente vai ouvir a voz do c\u00e9u (Olodumare)
\nE retransmitir para n\u00f3s oferendas de ebo e gratificante ebo
\nEssas foram as declara\u00e7\u00f5es de ifa para teterogbo (amaranthus spp.
\nQuando vai em uma miss\u00e3o espiritual a ifa oodaye….<\/p>\n

3. Leis
\nTodas as escrituras ou textos sagrados est\u00e3o vinculados a conter c\u00f3digos de \u00e9tica; leis; regras e regulamentos, que se esperam orientar e guardar os indiv\u00edduos e a sociedade, no seu todo, em suas intera\u00e7\u00f5es dia-A-dia com outros indiv\u00edduos; grupos; e \/ Ou sociedades. Todas essas instru\u00e7\u00f5es regulamentares s\u00e3o entregues de um l\u00edder espiritual para outro, e formam as bases sobre quais indiv\u00edduos; grupos; ou sociedade em grande s\u00e3o recompensados ou punidos. Na maioria das sociedades do mundo, quase todas as leis da terra s\u00e3o extra\u00eddas de textos sagrados de suas diversas escrituras. Todas essas leis s\u00e3o apoiadas pelo que consideram ser recompensas \/ puni\u00e7\u00f5es proporcionais. Essas leis se presume ser de origem divina, e, por isso, geralmente s\u00e3o extremamente dif\u00edceis se n\u00e3o for imposs\u00edvel de mudar. \u00c9 assumido que a mudan\u00e7a deles pode equivale a mudar as directivas do seu Deus<\/p>\n

Em Ifa, existem in\u00fameras leis; c\u00f3digos de \u00e9tica; instru\u00e7\u00f5es morais; e conselhos em todos os 256 Odu Ifa. Todos estes s\u00e3o igualmente apoiados por recompensas \/ castigos. Ifa, por\u00e9m, vai um passo mais longe, aconselhando-nos a n\u00e3o tomar certos passos nos nossos neg\u00f3cios do dia-A-dia com os outros, e a raz\u00e3o pela qual tais passos n\u00e3o s\u00e3o aconselh\u00e1vel a tomar. No entanto, o homem \u00e9 livre para decidir por si mesmo; e ao tomar uma decis\u00e3o, ele deve ser totalmente respons\u00e1vel pelas consequ\u00eancias dessa decis\u00e3o \/ a\u00e7\u00e3o. Seja qual for o resultado (ou bom ou mau), ele sozinho \u00e9 ser culpado ou elogiado por isso.
\nExemplos dessas leis podem ser encontrados em ogunda meeji, iwori owonrin, ofun ogunda, eji-Ogbe, ogbe ogunda, irosun ogbe, odi ogunda, ogbe irete, irosun ofun, ogbe osa, irosun otura, owonrin ogbe e assim por diante.<\/p>\n

4. Autoridade:
\nMuitas vezes, as quest\u00f5es (tanto seculares quanto espirituais) foram mencionadas a ifa para orienta\u00e7\u00e3o e verifica\u00e7\u00e3o. Muita gente considera ifa como o or\u00e1culo de Olodumare, que fala apenas a verdade. Seja qual for o conselho ou explica\u00e7\u00e3o dada pela ifa, em qualquer quest\u00e3o, \u00e9 considerado autoridade e os que t\u00eam o curso de prestar aten\u00e7\u00e3o ao conselho est\u00e3o sempre cheios de louvores a ifa no final. Textos sagrados \/ Escrituras devem ser confi\u00e1veis para que eles possam sempre ser mencionados e invocados em qualquer circunst\u00e2ncia. Muitas estrofes de ifa atestam esse fato, que ifa \u00e9 uma autoridade em qualquer campo dado, principalmente os enigmas da vida e da exist\u00eancia. Um Babalawo bem dotado, que \u00e9 muito bem versado e conhecedor em ifa, n\u00e3o est\u00e1 no mesmo pedestal com um ervan\u00e1rio que possui in\u00fameros encantos e que usa bruxaria. Isso \u00e9 por causa da autoridade que o babalawo possui.<\/span> Al\u00e9m disso, quando \u00e9 feita uma consulta de ifa, n\u00e3o s\u00f3 vai revelar o que aconteceu mas tamb\u00e9m por que aconteceu. Para mais informa\u00e7\u00f5es, deixe-nos examinar a seguinte estrofe ifa:
\nAso papaapa Ori Babalawo
\nAtepa woroko l\u2019orun Isegun
\nBabalawo to ko\u2019fa to gbo\u2019ju
\nKii se egbe Onisegun to ni egberin ado ni\u2019le
\nDia fun Orunmila
\nNijo ti etalegbeje Isegun n ba Baba a s\u2019ota
\nIfa l\u2019oloogun Aje
\nIfa l\u2019oloogun Aya
\nIfa loloogun Omo
\nIfa l\u2019oloogun Ire gbogbo
\nIfa l\u2019Oganrara Elegungunmale
\nYoo ba\u2019ya Onisegun to \u2019pe ti Ifa o si
\nIfa l\u2019Oganrara, Elegungunmale
\nTo ba gun mi gaara
\nN o ki\u2019fa gba ado
\nIfa l\u2019Oganrara Elegungunmale<\/p>\n

Tradu\u00e7\u00e3o
\nO forte tufo de cabelo na cabe\u00e7a de um babalawo
\nAs contas duras redondo o pesco\u00e7o de um ervan\u00e1rio
\nUm Babalawo que \u00e9 bem treinado na arte da ifa
\nN\u00e3o est\u00e1 no rank de nenhum ervan\u00e1rio que tem 800 potes de encantos fortes
\nEssa foi a mensagem de ifa para orunmila
\nQuando 1,460 ervan\u00e1rios foram contra ele
\nIfa \u00e9 o dono do charme da riqueza
\nIfa \u00e9 o dono do charme do c\u00f4njuge
\nIfa \u00e9 o dono do charme das crian\u00e7as
\nIfa \u00e9 o dono do charme para toda a ire da vida
\nIfa \u00e9 oganrara elegungunmale
\nN\u00e3o d\u00ea import\u00e2ncia para a m\u00e3e de qualquer ervan\u00e1rio
\nQuem diz que ifa n\u00e3o vale nada
\nSe eu for cobrado, vou recitar a minha ifa
\nE reclamar todos os encantos que pertencem ao ervan\u00e1rio
\nIfa \u00e9 ogangara elegungunmale<\/p>\n

Outros exemplos podem ser encontrados em obara ofun, ofun okanran, Odi Otura, odi owonrin etc.<\/p>\n

5. Agrupamento definido:
\nEsta \u00e9 uma forma espec\u00edfica de organizar as escrituras em \u00e1reas separadas; grupos ou cap\u00edtulos, o que faz para uma refer\u00eancia f\u00e1cil e um arranjo adequado. Orunmila foi aquele que come\u00e7ou a codificar todas as informa\u00e7\u00f5es que recebeu do akamara, e tamb\u00e9m os resultados das experi\u00eancias dos outros irunmole em v\u00e1rios compartimentos de ifa.<\/span> Estes compartimentos incluem o Major Odu e todas as combina\u00e7\u00f5es organizadas em cap\u00edtulos de eji-Ogbe a ofun-Ose – duzentos e cinquenta e seis cap\u00edtulos no total.
\n6. B\u00e1sico de f\u00e9:
\nNa Ifa, a f\u00e9 e a cren\u00e7a s\u00e3o baseadas em seus ensinamentos \u00fanicos; conselhos; garantias; pot\u00eancia e consist\u00eancia de prop\u00f3sito. As pessoas dependem da ifa por causa do seu link divino com Olodumare<\/span> e confiabilidade, quando todas as esperan\u00e7as parecem perdidas. H\u00e1 v\u00e1rias estrofes onde a ifa reacendeu a esperan\u00e7a e trouxe alegria aos indefesos.<\/p>\n

Em uma estrofe particular de b+a atago (Odi Otura), ifa nos diz que ifa \u00e9 o \u00fanico que vale a pena confiar sem nenhum curso para decep\u00e7\u00e3o ou censura por qualquer boa a\u00e7\u00e3o que ifa faz para qualquer um. Ifa diz que qualquer um (incluindo os pais de um; c\u00f4njuges; filhos; ou amigos) pode decepcionar um a qualquer dado tempo. \u00c9 s\u00f3 a confian\u00e7a divina na ifa que pode garantir b\u00ean\u00e7\u00e3os cont\u00ednuas desprovido de qualquer censura ou decep\u00e7\u00e3o.
\nA Estrofe afirma assim:
\nIfa wi o di ogerere
\nIfa mo lo di alasunle
\nIfa ni ta lo to eni taa sun le lori?
\nMo ni baba eni lo to eni aasun le lori
\nIfa wi o di ogerere
\nIfa mo lo di alasunle
\nIfa ni ta lo to eni taa sun le lori?
\nMo ni Oko\/Aya eni lo to eni aasun le lori
\nIfa wi o di ogerere
\nIfa mo lo di alasunle
\nIfa ni ta lo to eni taa sun le lori?
\nMo ni omo eni lo to eni aasun le lori
\nIfa ni gbogbo won o to eni aasun le lori
\nIfa mo jewo obun ko o daso ro mi
\nIfa ni oun nikan loun to eni aasun le lori
\nIfa ni tooun ba fun Akapo legbaa lonii
\nOun a fun un ni ilopo meji e lola
\nOun a fun un ni ilopo marun-un e lotunla
\nOun a fun un ni ilopo lona ogun nijo merin
\nOun a fun ni ilopo lona ogorun-un nijo marun-un
\nOun a si ma a fun un bee bee lo
\nBee si ni oun o ni siregun
\nBaba eni le siregun
\nIya eni le siregun
\nOko eni le siregun
\nAya eni le siregun
\nOmo eni le siregun
\nIfa to o ba se mi se mi
\nTi mo fi laje, laya, bimo, nire gbogbo
\nOpe agunka
\nN o si maa sun le o ni<\/p>\n

Tradu\u00e7\u00e3o
\nIfa diz que \u00e9 uma situa\u00e7\u00e3o prec\u00e1ria
\nEu digo que \u00e9 uma quest\u00e3o de depend\u00eancia
\nIfa pergunta: ” Quem \u00e9 que pode confiar?
\nEu respondo que \u00e9 o pai de um
\nIfa diz que \u00e9 uma situa\u00e7\u00e3o prec\u00e1ria
\nEu digo que \u00e9 uma quest\u00e3o de depend\u00eancia
\nIfa pergunta: ” Quem \u00e9 que pode confiar?
\nEu respondo que \u00e9 a m\u00e3e de um
\nIfa diz que \u00e9 uma situa\u00e7\u00e3o prec\u00e1ria
\nEu digo que \u00e9 uma quest\u00e3o de depend\u00eancia
\nIfa pergunta: ” Quem \u00e9 que pode confiar?
\nEu respondo que \u00e9 o c\u00f4njuge de um
\nIfa diz que \u00e9 uma situa\u00e7\u00e3o prec\u00e1ria
\nEu digo que \u00e9 uma quest\u00e3o de depend\u00eancia
\nIfa pergunta: ” Quem \u00e9 que pode confiar?
\nEu respondo que \u00e9 os irm\u00e3os e amigos de um
\nIfa diz que todos eles n\u00e3o podem ser invocados
\nEu declaro a minha ignor\u00e2ncia
\nPor favor me educa ifa
\nIfa diz que s\u00f3 ifa vale a pena confiar em
\nIfa diz que se ele der o seu disc\u00edpulo 2,000 rapaz hoje
\nEle vai dobrar isso amanh\u00e3
\nE d\u00e1-lhe cinco vezes que quantia no dia seguinte
\nE continue assim pra sempre sem nenhuma censura ao akapo
\nO Pai de um pode censurar um pelos bons feitos feitos por um
\nA m\u00e3e de um pode fazer o mesmo
\nE at\u00e9 o marido e a esposa
\nE mesmo um \u00e9 irm\u00e3os e amigos
\nIfa se voc\u00ea me aben\u00e7oar com riqueza, c\u00f4njuge, um alojamento digno, contentamento e vida longa
\nEu vou continuar a confiar em voc\u00ea para sempre<\/p>\n

Outros exemplo est\u00e3o em odi-Otura, Odi Ogbe, oturupon ika etc, todos s\u00e3o orientados para garantir a congrega\u00e7\u00e3o que hoje ser\u00e1 melhor que ontem e amanh\u00e3 ser\u00e1 muito melhor do que hoje.<\/p>\n

7. Garantia de futuro:
\nIsso \u00e9 relacionado com a base para a f\u00e9, no sentido de que o cliente deve antes de tudo estabelecer a sua f\u00e9 em ifa ap\u00f3s a qual o seu futuro ser\u00e1 garantido. Ao estabelecer a f\u00e9 em ifa, um precisa n\u00e3o estar com pressa de esperar um resultado repentino, j\u00e1 que \u00e9 s\u00f3 ifa que sabe o tempo certo para todas as ora\u00e7\u00f5es serem respondidas. Com f\u00e9 e esperan\u00e7a em ifa, com certeza o futuro ser\u00e1 garantido desde que haja aquela coisa chamada vida na pessoa.<\/p>\n

Ifa vai mais longe para o estado em eji-Ogbe que nunca \u00e9 tarde para alcan\u00e7ar o sucesso na vida. O que \u00e9 preciso fazer \u00e9 ser mais determinado e firme na esperan\u00e7a de alcan\u00e7ar o sucesso, uma vez que todos os outros realiza\u00e7\u00e3o sociais-espirituais tenham sido cumpridos. Vamos examinar essas estrofe de ifa abaixo:<\/p>\n

Afin lo fi gbogob ara h\u2019ewu
\nAro ni o na owo
\nKo gbe igba Oosa laja
\nDia fun Emi
\nTi somos orissa gbowuji
\nTo feyinti moju ekun sunrahun ire gbogbo
\nEbo ni won ni ko waa se
\n\u00d3 GB ‘Ebo, \u00f3 u’ BO
\nNje Orisa t\u2019Emi lo soro o
\nOrisa t\u2019Emi lo soro o
\nB\u2019Emii o ba bo o
\nKo si oun yoo nu
\nOrisa t\u2019Emi lo soro o<\/p>\n

Tradu\u00e7\u00e3o
\nUm Albino \u00e9 aquele que cresce cabelo grisalho em todo o seu corpo
\nUm aleijado \u00e9 aquele que nunca vai esticar as m\u00e3os
\nPara carregar o orisa caba\u00e7a do s\u00f3t\u00e3o
\nEssas foram as declara\u00e7\u00f5es de ifa para o Emi (vida)
\nA descend\u00eancia de Orisa gbowuji
\nQuando chorando em lamenta\u00e7\u00e3o da sua incapacidade de obter toda a ire da vida
\nEle foi aconselhado a oferecer ebo
\nEle cumpriu
\nLo Orisa, o emi \u00e9 o mais importante
\nOrisa, o emi \u00e9 o mais valioso
\nSe a emi n\u00e3o for levada embora
\nEm verdade, nada est\u00e1 perdido
\nOrisa Emi \u00e9 o mais essencial<\/p>\n

Outros exemplos est\u00e3o em eji ogbe, ogbe osa, irosun ogbe, irosun oturupon, owonrin oyeku etc.<\/p>\n

8. Vida ap\u00f3s a morte:
\nAs Escrituras Sagradas tamb\u00e9m devem, como parte dos seus crit\u00e9rios, habitar em experi\u00eancias de vida neste planeta e al\u00e9m. Os seres humanos devem perceber que a vida \u00e9 um continuum. N\u00e3o come\u00e7a e acaba neste planeta terra, mas continua eternamente. A rescis\u00e3o da vida de um homem na terra n\u00e3o \u00e9 o fim, mas sim uma mera transi\u00e7\u00e3o de um avi\u00e3o de exist\u00eancia para outro. Isto agora leva-nos \u00e0 pergunta: o que acontece com um homem ap\u00f3s a sua “morte” na terra?
\nQuando um homem morre, ele simplesmente derrama o vestu\u00e1rio (carne), que ele adquiriu neste planeta, para que ele existisse na terra e depois se move para outro avi\u00e3o de exist\u00eancia chamado p\u00f3s-vida ou a outra vida. O que acontece com o homem (personalidade de alma) na outra vida \u00e9 dependente do resultado de suas a\u00e7\u00f5es aqui na terra. Essa \u00e9 a maior raz\u00e3o por que todos n\u00f3s devemos esfor\u00e7ar-nos para viver uma vida muito boa como ditada e exemplificado por orunmila. \u00c9 tamb\u00e9m a raz\u00e3o pela qual a ess\u00eancia religiosa da ifa \u00e9 de primordial interesse para o conselho internacional para a religi\u00e3o ifa.<\/span>
\nAo contr\u00e1rio da cren\u00e7a, por algumas pessoas, que a morte \u00e9 o inimigo de um homem, ifa n\u00e3o o v\u00ea assim. A morte, de acordo com a ifa, \u00e9 um processo natural, que est\u00e1 interligado com o processo ordin\u00e1rio da vida. Como o nascimento \u00e9 natural, assim tamb\u00e9m \u00e9 a morte. \u00c9 um ciclo de exist\u00eancia que o homem n\u00e3o pode fugir. Mas o mais importante \u00e9 que se utilizemos adequadamente, para o benef\u00edcio da humanidade, este estado de exist\u00eancia que pode afetar um (positivamente e negativamente) aqui na terra e na outra vida.
\nA carne (corpo) de uma pessoa pode ser destru\u00edda, mas a vida de uma pessoa nunca pode ser destru\u00edda. \u00c9 Divino e eterno. Que a gente se fa\u00e7a bem na terra para que uma vida melhor nos aguarde na outra vida. Abaixo s\u00e3o algumas estrofes ifa em rela\u00e7\u00e3o \u00e0 vida, a morte e a vida ap\u00f3s a morte.
\nHaa, Awo Alara
\nDia fun Alara
\nOmo Ogbolu Aje
\nAgberu ofin, Awo Ajero
\nDia fun ajero
\nOmo Ogbolu-K ‘ Ouro-querida-Jalejale
\nIgba ti nba ku ori mi ni o je
\nDia fun Olukoyi-Mate-Ooyi
\nOmo Ag\u2019esin godogbo siwaju Olu
\nAgbara ojo lo wa n lo l\u2019ode ni o ya\u2019le
\nIba ya\u2019le, ko ba ti ke s\u2019enikankan
\nTiti ti yoo fi lo
\nDia fun Olodumare Oba Aye
\nA bu fun Olodumare Oba Orun
\nAwon mejeeji ni won ni ki won rubo
\nKi ijo won baa le kun
\nGanhou GB ‘Ebo, ganhou ru’ BO
\nBi a ba nbi\u2019mo
\nEbo Olodumare Oba Aye lo da
\nBi Eeyan ba nku
\nEbo Olodumare Oba Orun lo da
\nKaka ki ia o PM
\nL\u2019oju Olodumare Oba Aye
\nTio \u00e9 que \u00e9 ruim
\nL\u2019oju Olodumare Oba Orun
\nBi igba eni ba lo l\u2019owuro
\nIgba eniyan a de l\u2019ale
\nEro n lo
\nEro n bo ni o
\nBi igba eni o laaro
\nIgba eni a de lale<\/p>\n

Tradu\u00e7\u00e3o
\nHaa, the Awo of Alara
\nElenco Ifa para alara
\nA descend\u00eancia de ogbolu aje
\nAgberu Ofin, the Awo of Ajero
\nElenco Ifa para ajero
\nA descend\u00eancia de ogbolu-Koro-ija-Jalejale
\nQuando eu era pra morrer
\nOs meus ori impediram-no
\nEsse foi o elenco ifa para onikoyi
\nCujo nome de louvor \u00e9 companheiro-Oyi
\nA descend\u00eancia de ele que monta em p\u00f4neis
\nAntes de ser instalado como oba
\nO dil\u00favio passou pela estrada principal sem parar dentro da casa
\nTinha que parar por
\nTeria estendido as suas sauda\u00e7\u00f5es a ningu\u00e9m antes de seguir em frente
\nEsse foi o elenco ifa para Olodumare
\nO oba dos habitantes da terra
\nE tamb\u00e9m para Olodumare
\nO oba dos habitantes do c\u00e9u
\nForam aconselhados a oferecer ebo para a sua ades\u00e3o para inchar e multiplicar
\nEles os dois obedeceu
\nSempre que nasce um novo beb\u00ea
\nAs ora\u00e7\u00f5es de Olodumare
\nO oba da terra \u00e9 atendido
\nSempre que algu\u00e9m morre
\nAs ora\u00e7\u00f5es de Olodumare
\nO oba do c\u00e9u s\u00e3o aceitos
\nEm vez da terra para ser arruinada e deserta na presen\u00e7a de Olodumare
\nThe Oba of the earth
\nEm vez do c\u00e9u para ser arruinado e deserto na presen\u00e7a de Olodumare
\nO oba do c\u00e9u
\nSe 200 pessoas sa\u00edrem de manh\u00e3
\nMais um conjunto de 200 pessoas chegar\u00e3o \u00e0 noite
\nAs pessoas v\u00e3o e voltam para a terra e para o c\u00e9u
\nSe 200 pessoas sa\u00edrem de manh\u00e3
\nMais um conjunto de 200 pessoas chegar\u00e3o \u00e0 noite<\/p>\n

Alguns outros exemplos est\u00e3o em oyeku ose, otura irete, eji ogbe etc
\n9. Ju\u00edzo
\nTextos sagrados \/ Escrituras cont\u00eam leis; preceitos morais; e normas que guiam o dia a dia atividades do homem na terra. Eles tamb\u00e9m cont\u00eam os benef\u00edcios de seguir as leis, bem como todas as consequ\u00eancias negativas para quem pode viol\u00e1-las. Isso se chama julgamento. Em alguns quadrantes, chama-se “Karma” ou lei da justi\u00e7a punitiva. A Justi\u00e7a neste caso, \u00e9 divina, eu. E, origina-se da Suprema Divindade Suprema, e \u00e9 bem diferente do julgamento humano, que est\u00e1 sujeito a erro e outras agendas ego\u00edstas e pessoais.
\nMais vezes do que n\u00e3o, muitos julgamentos s\u00e3o feitos pelos nossos tribunais de direito; l\u00edderes comunit\u00e1rios; obas \/ governantes; ou por l\u00edderes pol\u00edticos \/ espirituais, no entanto a justi\u00e7a est\u00e1 longe de ser realizada. Pode ser torto ou totalmente negado. Isso n\u00e3o \u00e9 assim no caso do julgamento divino. ” tudo o que um homem semeia, assim ser\u00e1 que ele colhe ‘. Olodumare \u00e9 o \u00fanico e final \u00e1rbitro, que certamente ir\u00e1 retribuir a todos em conformidade. Ifa declarou explicitamente em algumas das suas estrofes que o julgamento espera a todos, e se baseia em uma conta das nossas a\u00e7\u00f5es enquanto na terra. Se voc\u00ea fizer o bem (atos equilibrados), voc\u00ea vai colher coisas boas; se voc\u00ea fizer mal (atos desequilibrados), voc\u00ea vai colher coisas ruins. A \u00fanica forma de escapar do castigo \u00e9 atrav\u00e9s da abstin\u00eancia total de todas as coisas que s\u00e3o consideradas m\u00e1s \/ mal. A maioria das vezes, os castigos s\u00e3o graves. Para mais compreens\u00e3o sobre a disposi\u00e7\u00e3o do julgamento divino nas sagradas escrituras de ifa, vamos examinar as seguintes estrofes.
\nBi iwaju Ika ba dara laye
\nEyin Ika ko nii sunwon
\nA kii fi Ika deru ko gun gege
\nDia fun Ooto
\nOmo a te ile jeeje
\nTi Olodumare ni idajo
\nEsan ni ti Olodumare
\nOba a mi ni yoo san fun onikaluku
\nGege bi ise owo eni<\/p>\n

Tradu\u00e7\u00e3o
\nSe a vida de uma pessoa danada \u00e9 agrad\u00e1vel
\nA morte dele e depois da vida vai ser desagrad\u00e1vel
\nUm n\u00e3o pode alcan\u00e7ar o sucesso com a maldade
\nE esperar que as coisas sejam lisas e pac\u00edficas
\nEssa foi a declara\u00e7\u00e3o de ifa a Otto (verdade)
\nA descend\u00eancia de ele que anda suavemente
\nOlodumare \u00e9 dono da m\u00e3e terra
\nOlodumare \u00e9 dono do ju\u00edzo
\nA vingan\u00e7a pertence a Olodumare
\nMeu Deus vai retribuir a todos
\nDe acordo com as suas a\u00e7\u00f5es<\/p>\n

Nossa responsabilidade como ifa e Orisa devotos<\/span> \u00e9 garantir que as qualidades da vida de indiv\u00edduos, grupos, comunidades e na\u00e7\u00f5es s\u00e3o melhoradas espiritualmente, moralmente, socialmente, economicamente psicologicamente, fisicamente, mentalmente e religiosamente sem recorrer a racial, socio-Econ\u00f4mica, classe Ou qualquer outra forma de intoler\u00e2ncia.
\nCada um e cada templo ifa tem que se esfor\u00e7ar para retirar o seguinte da vida de indiv\u00edduos e grupos.
\n– disparate
\n– impot\u00eancia
\n– desesperan\u00e7a
\n– Ate\u00edsmo e
\n– Auto-afastamento
\nNo lugar deles, deve haver o consolida\u00e7\u00e3o do seguinte:
\n– qualidades significativas de vidas
\n– intera\u00e7\u00e3o social
\n– harmonia espiritual
\n– Empoderamento econ\u00f4mico
\n– esperan\u00e7a
\n– confian\u00e7a m\u00fatua
\n– cren\u00e7a no todo poderoso Olodumare
\n– Affiliating com os irunmole e Orisa e emular seus pensamentos, discursos e a\u00e7\u00f5es
\n– constru\u00e7\u00e3o comunal de vida e interesses
\n– adicionando valores a vidas
\n– Empoderamento de self e outros
\n– garantindo que haja participa\u00e7\u00e3o individual e de grupo em todas as atividades positivas<\/p>\n

Todos os templos n\u00e3o s\u00e3o avenidas para fazer ganhos ego\u00edstas. S\u00e3o avenidas para o padre passar o seu tempo, energia e recursos a fim de ser digno pf ganhando melhor vida ap\u00f3s a vida.<\/p>\n

Aqueles que podem ser administradores de templos de ifa s\u00e3o aqueles que est\u00e3o elevados al\u00e9m da mexidos para tais necessidades como dinheiro, avareza sexual ou almeja por posi\u00e7\u00f5es.
\nTodos os padres s\u00e3o modelos de papel para todas as suas congrega\u00e7\u00f5es para emular. Eles s\u00e3o os representantes dos irunmole e Orisa aqui na terra. Perderam os seus direitos para fazer o que lhes agrada. Eles s\u00e3o os servos de Olodumare que devem estar no beck e chamar de Olodumare, o irunmole e o Orisa em todos os momentos.<\/p>\n

Alguns dos passos para levar a fim de estabelecer e executar os templos ifa podem ser estranhos ou confusos. O Conselho Internacional para a religi\u00e3o ifa est\u00e1 a estender a m\u00e3o de seguidismo a todos os devotos de ifa e Orisa<\/span> em todo o mundo que est\u00e3o interessados em estabelecer os seus pr\u00f3prios templos nas seguintes \u00e1reas:
\n– as pessoas s\u00e3o livres de pedir assist\u00eancia sobre como estabelecer os seus pr\u00f3prios templos e n\u00f3s vamos de bom grado
\n– vamos realizar um programa de treinamento intensivo de tr\u00eas semanas sobre como formar e correr um templo ifa. O treino \u00e9 gratuito para quem estiver interessado em comparecer. Os participantes s\u00e3o, no entanto, obrigados a cuidar da sua alimenta\u00e7\u00e3o, alojamento e transporte.<\/p>\n

Se tivermos a vontade, vamos encontrar o caminho para tornar esta vida e este mundo melhor do que a forma como os conhecemos.<\/p>\n

Aboru aboye
\nSolagbade Popoola
\nPresidente, Conselho Internacional para a religi\u00e3o ifa<\/p>\n

Solagbade Popoola<\/p>\n

Original em ingles:<\/p>\n

FORMING AND RUNNING IFA TEMPLES
\nAccording to Professor Idowu Bolofinde Odeyemi, who is the first and foundation President of the International Council For Ifa Religion, Ifa has eight distinct essences. These essences are:
\n1. The Spiritual Essence: This relates to the place of man (as a spirit) in the cosmos, the powers of matter and all aspects of ontological evolution and development
\n2. The Religious Essence: This relates to faith, catechism and Ifagelism (Preaching)
\n3. The Divine Essence: This relates to the methods of Divination and accessing of esoteric information; the mechanics of Divination and the systematics of Divine Message collection, processing and interpretation.
\n4. The Worship and Sacrificial Essence: This relates to the basis and meaning of worship and sacrifice
\n5. The Medicinal Essence: This deals with both the magical and materialist
\n6. The Historical Essence: This deals with the history of all creation, including the creation of materialist, non-materialist and spirit world
\n7. The Scientific Essence: This deals with the power of observation, axiomatic, astronomy, cosmology, cognitive and pre-cognitive experiences; astral science; physical and biological sciences; logic; philosophy; mathematics; statistics; and computer sciences. and
\n8. The Cultural Essence: This relates to rites; rituals; politics; socio-economics; language; dress; and normative value systems\u2019
\nProfessor Odeyemi went further to state that; \u201cAs is obvious, these eight essences of Ifa are also in the main coincident with the human essence of planet earth, and the non-human essences in the entire universe. It is also clear that Religion; Worship and Sacrifice are but a few aspects of what constitutes the Divine Message known as Ifa. It constitutes what is also known as the Great Mystery System. Thus, Ifa Religion represents the transcendental and Evangelical (Ifagelical), dimension of the Ifa worldview, Worship and Sacrifice which epitomize the corrective and restorative facets of that worldview.\u201d
\nOut of the eight essences. The International Council for Ifa Religion picked the Religious Essence. This was due to two major reasons:
\nOne, the religion of all the 801 Irunmole and thousands of Orisa is Ifa. All the 801 Irunmole, with the exception of Osanyin, were initiated into Ifa. For example, Ogun was initiated and he got the Odu Ogbe Osa; Sango was initiated and he got the Odu of Owonrin Iwori. Esu was initiated and he got the Odu of Owonrin Ogbe. Obatala was intiated and he got the Odu of Irete Iwori. Osun was initiated and she got the Odu of Ose Otura etc.. The same thing applied to all the Orisa. The common factor among all the Irunmole and Orisa is Ifa. They all identified with it. Ifa is also where all their stories can be found and their characters understood.
\nTwo, all the remaining seven essences are for the development and improvement of our lots here on earth. They are to develop us for a better life on earth. The religious essence is to develop us spiritually on earth AND at the same time, prepare us for what to expect after life. This is where the moral, spiritual, emotional, psychological, social and mental lives can be developed towards doing good at all times and making this world better than the way we have met it.
\nIn 1991, the International Council for Ifa Religion was born. The aim of the founding fathers was to promote peaceful co-existence among all the peoples in the world without consideration for race, status or creed. In order to do this, the Council came up with the following aims and objectives:<\/p>\n

1. To serve as an umbrella to all IFA religious organizations throughout the world
\n2. To openly promote and propagate the teachings of Orunmila (B.A)
\n3. To regulate the practice of IFA religion
\n4. To regulate, harmonize and coordinate the tenets and modes of worship
\n5. To organize periodic conventions for the spiritual development of adherents of IFA religion
\n6. To interact peacefully with other religions in order to foster world peace and harmonious living
\n7. To coordinate the building of IFA Temples
\n8. To encourage and promote beneficial relationships among practitioners of IFA Religion
\n9. To hold and coordinate regular religious festivals
\n10. To publish pamphlets, periodicals, journals, textbooks and other publications on IFA Religion
\n11. To help governments formulate and adopt policies and programs relating to the development of IFA Religion
\n12. To cooperate and work with other allied religious institutions for the progress of the human race
\n13. To support financially and materially, any program that is aimed at developing IFA Religion
\n14. To carry out all other activities which are consistent with, or which the Council considers capable of promoting its interests and objectives
\nTo think out, teach and practice the 14 Aims and Objects stated above, there is the need for the establishment of Temples that are distinct and totally different from the existing Shrines where rites, rituals and other sacrifices are performed on a daily and periodic bases. These Temples also need to be a unifying space where all those who practice different types and styles of Ifa and Orisa such as Lucumi, Cadomble, Santeria, Abacua, Umbanda, Traditional and other types or styles that are related to Ifa and Orisa can come together and WORSHIP Olodumare.
\nIn these Temples, only these rituals are recognized for practice. These are:
\n– Remembrance Ceremonies:
\n– Ikosedaye and naming ceremony
\n– Age grade ceremonies
\n– Introduction and Marriage ceremonies
\n– House warming, opening and dedication ceremonies
\n– Graduation and freedom ceremonies
\n– Ose Ifa and Itadogun ceremonies which fall on the days of worship or services
\n– Burial ceremonies and outing ceremonies
\n– Birthday ceremonies
\nIn a simple nutshell, the Temples are for teaching and promoting ethics, philosophy, morals, communal living, life after life on the planet earth and understanding the views of Ifa on Cosmology,
\nIf there is the need to seek the assistance of priests and priestesses in order to find solution to issues affecting any member of the Temple in the forms of consultations or performance of rituals, these are not part of Temple services. These should be done in the various Shrines. The formation of Temples does not in any way stop any priest and priestess from performing their functions; but these should not be carried out in the Shrines. The Temples are for purely religious purposes.
\nThere are NINE features which distinguish all Faiths as true religious faith. All these features are
\n1. Sacred Narratives:
\nIn regard to sacred and mythological narratives that speak on the spiritual and physical universe. In Ifa, there are narratives that reveal the historical analysis on how the world was created; the origin of people\u2019s beliefs in Olodumare; the creation of man; his purpose on earth; the interpersonal relationship between human beings and the Irunmole; etc. Another important feature of Ifa\u2019s sacredness over other scriptures is the fact that it is only in Ifa that Olodumare deliberately called Orunmila and told him the whole episode of Himself; the universe; and its fullness. Ifa also gives the sacred narratives of how every individual chooses\/receives his\/her destiny at the portals of heaven which is revealed during Ikosedaye or Itenifa\/Itelodu. That\u2019s why Orunmila is labeled \u201cElerii-Ipin\u201d meaning \u201cWitness to human destiny\u201d. Example of this can be found in Osa Ogunda, Eji-Ogbe, Oyeku-L\u2019Ogbe, Osa Ika, Ogbe Oyeku, Odi Obara etc.<\/p>\n

2. Divine Origin:
\nDivine Origin is one of the bases for the trust and faith in Ifa by Babalawo and Ifa adherents worldwide. In all the world religions, there is the belief that heavenly scriptures are delivered to man by Almighty God. These scriptures were initially transmitted orally before they were reduced to books that we now know of, such as the Bible; the Quran, the Vinaya; the Ichin, etic. These have been regarded sacred by people and have served as a potent sources of their inspiration. Ifa, has over time, proved itself to be of divine origin. A vivid example that buttresses this point can be found in the stanza of Ogbe-Ate, which reads as follows:
\nBablawo rere nii di\u2019fa
\nEniyan rere nii d\u2019ibo
\nEni i ba f\u2019eyin t\u2019Ope
\nNii gb\u2019ohun Olorun
\nNii ma a j\u2019ise ebo rere fun \u2019ni
\nDia fun Teterogbo
\nNijo to n s\u2019awo lo si Ife Oodaye\u2026.<\/p>\n

Translation
\nA pious Babalawo is he who cast Ifa
\nAn honest person is he who consult Ifa snd holds the Ibo (Ifa determinants)
\nHe who reclines against the holy Palm Tree and uses it as his pillar of support
\nSuch a person will surely hear the voice of Heaven (Olodumare)
\nAnd relay to us offerings of benevolent and rewarding ebo
\nThese were Ifa\u2019s declarations to Teterogbo (Amaranthus Spp.)
\nWhen going on a spiritual mission to Ifa Oodaye\u2026.<\/p>\n

3. Laws
\nAll scriptures or sacred texts are bound to contain codes of ethics; laws; rules and regulations, which are expected to guide and guard individuals and society, as a whole, in their day-to-day interactions with other individuals; groups; and\/or societies. All these regulatory instructions are handed down from one spiritual leader to another, and they form the bases upon which individuals; groups; or society at large are rewarded or punished. In most societies of the world, almost all laws of the land are extracted from sacred texts from their various scriptures. All these laws are backed up by what they consider to be commensurate rewards\/punishments. These laws are presumed to be of divine origin, and therefore usually are extremely difficult if not impossible to change. It is assumed that changing them may tantamount to changing the directives of their God<\/p>\n

In Ifa, there are innumerable laws; codes of ethics; moral instructions; and advices in all the 256 Odu Ifa. All these are equally backed by rewards\/punishments. Ifa however goes a step further by advising us not to take certain steps in our day-to-day dealings with others, and the reason why such steps are not advisable to take. However, man is free to decide for himself; and in making a decision, he must be fully responsible for the consequences of that decision\/action. Whatever the outcome (either good or bad), he alone is to be blamed or praised for it.
\nExamples of these laws can be found in Ogunda Meji, Iwori Owonrin, Ofun Ogunda, Eji-Ogbe, Ogbe Ogunda, Irosun Ogbe, Odi Ogunda, Ogbe Irete, Irosun Ofun, Ogbe OSa, Irosun Otura, Owonrin Ogbe and so on.<\/p>\n

4. Authority:
\nMany a time, issues (both secular and spiritual) have been referred to Ifa for guidance and verification. Quite a lot of people regard Ifa as the oracle of Olodumare, which speaks only the truth. Whatever advice or explanation given by Ifa, on any issue, is considered authoritative and those who have the course to heed the advice are always full of praises to Ifa in the end. Sacred texts\/scriptures must be authoritative so that they can always be referred to and relied upon under any circumstance. Many Ifa stanzas attest to this fact, that Ifa is an authority in any given field, especially the enigmas of life and existence. A well endowed Babalawo, who is very well versed and knowledgeable in Ifa, is not on the same pedestal with an herbalist who possesses numerous charms and who uses witchcraft. This is because of the authority the Babalawo possesses. Moreover, when a consultation of Ifa is made, it will not only reveal what happened but also why it happened. For further information, let us examine the following Ifa stanza:
\nAso papaapa Ori Babalawo
\nAtepa woroko l\u2019orun Isegun
\nBabalawo to ko\u2019fa to gbo\u2019ju
\nKii se egbe Onisegun to ni egberin ado ni\u2019le
\nDia fun Orunmila
\nNijo ti etalegbeje Isegun n ba Baba a s\u2019ota
\nIfa l\u2019oloogun Aje
\nIfa l\u2019oloogun Aya
\nIfa loloogun Omo
\nIfa l\u2019oloogun Ire gbogbo
\nIfa l\u2019Oganrara Elegungunmale
\nYoo ba\u2019ya Onisegun to \u2019pe ti Ifa o si
\nIfa l\u2019Oganrara, Elegungunmale
\nTo ba gun mi gaara
\nN o ki\u2019fa gba ado
\nIfa l\u2019Oganrara Elegungunmale<\/p>\n

Translation
\nThe strong tuft of hair on the head of a Babalawo
\nThe tough beads round the neck of an herbalist
\nA Babalawo who is well trained in the art of Ifa
\nIs not in the rank of any herbalist who has 800 pots of strong charms
\nThis was the message of Ifa for Orunmila
\nWhen 1,460 herbalists were against him
\nIfa is the owner of the wealth charm
\nIfa is the owner of the spouse charm
\nIfa is the owner of the children charm
\nIfa is the owner of the charm for all the Ire of life
\nIfa is Oganrara Elegungunmale
\nGive no importance to the mother of any herbalist
\nWho says that Ifa is worth nothing
\nIf I am charged, I will recite my Ifa
\nAnd claim all the charms belonging to the herbalist
\nIfa is Ogangara Elegungunmale<\/p>\n

Other examples can be found in Obara Ofun, Ofun Okanran, Odi Otura, Odi Owonrin etc.<\/p>\n

5. Defined Grouping:
\nThis is a specific way of arranging scripture into separate areas; groups or chapters, which makes for easy reference and proper arrangement. Orunmila was the one who started codifying all the insights he received from Akamara, and also the results of the experiences of the other Irunmole into various compartments of Ifa. These compartments include the Major Odu and all the combinations arranged in chapters from Eji-Ogbe to Ofun-Ose \u2013 two hundred and fifty-six Chapters in total.
\n6. Basic of Faith:
\nIn Ifa, faith and belief are based on its unique teachings; advices; assurances; potency and consistency of purpose. People depend on Ifa because of its Divine link with Olodumare and reliability, when all hopes seem lost. There are various stanzas where Ifa has rekindled hope and has brought joy to the helpless.<\/p>\n

In a particular stanza of Idin Atago (Odi Otura), Ifa tells us that Ifa is the only one worth relying upon without any course for disappointment or reproach for any good deed Ifa does for anyone. Ifa says that anybody (including one\u2019s parents; spouses; children; or friends) can disappoint one at any given time. It is only Divine reliance on Ifa that can guarantee continuous blessings devoid of any reproach or disappointment.
\nThe stanza states thus:
\nIfa wi o di ogerere
\nIfa mo lo di alasunle
\nIfa ni ta lo to eni taa sun le lori?
\nMo ni baba eni lo to eni aasun le lori
\nIfa wi o di ogerere
\nIfa mo lo di alasunle
\nIfa ni ta lo to eni taa sun le lori?
\nMo ni Oko\/Aya eni lo to eni aasun le lori
\nIfa wi o di ogerere
\nIfa mo lo di alasunle
\nIfa ni ta lo to eni taa sun le lori?
\nMo ni omo eni lo to eni aasun le lori
\nIfa ni gbogbo won o to eni aasun le lori
\nIfa mo jewo obun ko o daso ro mi
\nIfa ni oun nikan loun to eni aasun le lori
\nIfa ni tooun ba fun Akapo legbaa lonii
\nOun a fun un ni ilopo meji e lola
\nOun a fun un ni ilopo marun-un e lotunla
\nOun a fun un ni ilopo lona ogun nijo merin
\nOun a fun ni ilopo lona ogorun-un nijo marun-un
\nOun a si ma a fun un bee bee lo
\nBee si ni oun o ni siregun
\nBaba eni le siregun
\nIya eni le siregun
\nOko eni le siregun
\nAya eni le siregun
\nOmo eni le siregun
\nIfa to o ba se mi se mi
\nTi mo fi laje, laya, bimo, nire gbogbo
\nOpe agunka
\nN o si maa sun le o ni<\/p>\n

Translation
\nIfa says that it is a precarious situation
\nI say that it is a matter of reliance
\nIfa ask, \u201cwho can one rely upon?
\nI respond that it is one\u2019s father
\nIfa says that it is a precarious situation
\nI say that it is a matter of reliance
\nIfa ask, \u201cwho can one rely upon?
\nI respond that it is one\u2019s mother
\nIfa says that it is a precarious situation
\nI say that it is a matter of reliance
\nIfa ask, \u201cwho can one rely upon?
\nI respond that it is one\u2019s spouse
\nIfa says that it is a precarious situation
\nI say that it is a matter of reliance
\nIfa ask, \u201cwho can one rely upon?
\nI respond that it is one\u2019s siblings and friends
\nIfa says all of them cannot be relied upon
\nI declare my ignorance
\nPlease educate me Ifa
\nIfa says that only Ifa is worth relying upon
\nIfa says that if he gives his disciple 2,000 cowries today
\nHe will double it tomorrow
\nAnd give him five times that amount the next day
\nAnd continue like that forever without any reproach to the Akapo
\nOne\u2019s father can reproach one for the good deeds done for one
\nOne\u2019s mother can do the same
\nAnd even one\u2019s husband and wife
\nAnd even one\u2019s siblings and friends
\nIfa if you bless me with wealth, spouse, a befitting accommodation, contentment and long life
\nI shall continue to rely on you forever<\/p>\n

Other example are in Odi-Otura, Odi Ogbe, Oturupon Ika etc, All are aimed towards assuring the congregation that today will be better than yesterday and tomorrow will be much better than today.<\/p>\n

7. Guarantee of future:
\nThis is related to the basis for faith, in the sense that the client must first of all establish his faith in Ifa after which his future will be guaranteed. In establishing faith in Ifa, one needs to not be in a hurry to expect a sudden result, since it is only Ifa that knows the right time for all prayers to be answered. With faith and hope in Ifa, surely the future will be guaranteed as long as there is that thing called life in the person.
\nIfa goes further to state in Eji-Ogbe that it is never too late to achieve success in life. What one needs to do is to be more determined and steadfast in hoping to achieve success once all other social-spiritual fulfillments have been met. Let us examine these Ifa stanza below:<\/p>\n

Afin lo fi gbogob ara h\u2019ewu
\nAro ni o na owo
\nKo gbe igba Oosa laja
\nDia fun Emi
\nTii somo Orisa Gbowuji
\nTo feyinti moju ekun sunrahun ire gbogbo
\nEbo ni won ni ko waa se
\nO gb\u2019ebo, o ru\u2019bo
\nNje Orisa t\u2019Emi lo soro o
\nOrisa t\u2019Emi lo soro o
\nB\u2019Emii o ba bo o
\nKo si oun yoo nu
\nOrisa t\u2019Emi lo soro o<\/p>\n

Translation
\nAn Albino is he who grows grey hair all over his body
\nA cripple is he who will never stretch his hands
\nTo carry the Orisa calabash from the attic
\nThese were Ifa\u2019s declarations to Emi (Life)
\nThe offspring of Orisa Gbowuji
\nWhen weeping in lamentation of his inability to obtain all the Ire of life
\nHe was advised to offer ebo
\nHe complied
\nLo Orisa, Emi is the most important
\nOrisa, Emi is the most valuable
\nIf Emi is not taken away
\nVerily, nothing is lost
\nOrisa Emi is the most essential<\/p>\n

Other examples are in Eji Ogbe, Ogbe Osa, Irosun Ogbe, Irosun Oturupon, Owonrin Oyeku etc.<\/p>\n

8. Life after Death:
\nSacred scripture must also, as part of its criteria, dwell on experiences of life on this planet and beyond. Human beings must realize that life is a continuum. It does not start and end on this planet earth, but continues eternally. The termination of a man\u2019s life on earth is not the end but a mere transition from one plane of existence to another. This now leads us to the question: what happens to a man after his \u201cdeath\u201d on earth?
\nWhen a man dies, he simply sheds the garment (flesh), which he acquired on this planet, in order for him to exist on earth and then moves to another plane of existence called After-Life or the Hereafter. What happens to man\u2019s (soul personality) in the hereafter is dependent on the outcome of his deeds here on earth. That is the biggest reason why we should all endeavor to live a very good life as dictated and exemplified by Orunmila. It is also the reason why the Religious Essence of Ifa is of paramount interest to the International Council For Ifa Religion.
\nContrary to the belief, by some people, that death is a man\u2019s enemy, Ifa does not view it so. Death, according to Ifa, is a natural process, which is interwoven with the ordinary process of life. As birth is natural, so also is death. It is a cycle of existence which man cannot run away from. But the most important thing is for one to properly utilize, for the benefit of mankind, this present state of existence which may affect one (positively and negatively) here on earth and in the hereafter.
\nThe flesh (body) of a person may be destroyed, but the life of a person can never be destroyed. It is divine and eternal. Let us do well on earth so that a better life will await us in the hereafter. Below are some Ifa stanzas in regard to life, death and afterlife.
\nHaa, Awo Alara
\nDia fun Alara
\nOmo Ogbolu Aje
\nAgberu ofin, Awo Ajero
\nDia fun Ajero
\nOmo Ogbolu \u2013k\u2019oro-Ija-jalejale
\nIgba ti nba ku ori mi ni o je
\nDia fun Olukoyi-Mate-Ooyi
\nOmo Ag\u2019esin godogbo siwaju Olu
\nAgbara ojo lo wa n lo l\u2019ode ni o ya\u2019le
\nIba ya\u2019le, ko ba ti ke s\u2019enikankan
\nTiti ti yoo fi lo
\nDia fun Olodumare Oba Aye
\nA bu fun Olodumare Oba Orun
\nAwon mejeeji ni won ni ki won rubo
\nKi ijo won baa le kun
\nWon gb\u2019ebo, won ru\u2019bo
\nBi a ba nbi\u2019mo
\nEbo Olodumare Oba Aye lo da
\nBi Eeyan ba nku
\nEbo Olodumare Oba Orun lo da
\nKaka ki Aye o baje
\nL\u2019oju Olodumare Oba Aye
\nKaka ki Orun baje
\nL\u2019oju Olodumare Oba Orun
\nBi igba eni ba lo l\u2019owuro
\nIgba eniyan a de l\u2019ale
\nEro n lo
\nEro n bo ni o
\nBi igba eni o laaro
\nIgba eni a de lale<\/p>\n

Translation
\nHaa, the Awo of Alara
\nCast Ifa for Alara
\nThe offspring of Ogbolu Aje
\nAgberu Ofin, the Awo of Ajero
\nCast Ifa for Ajero
\nThe offspring of Ogbolu-koro-Ija-Jalejale
\nWhen I was supposed to die
\nMy Ori prevented it
\nThis was the Ifa cast for Onikoyi
\nWhose praise name is Mate-Ooyi
\nThe offspring of he who rides on ponies
\nBefore being installed as Oba
\nThe flood passed through the main road without stopping inside the house
\nHad it stopped by
\nIt would have extended its greetings to no one before moving on again
\nThis was the Ifa cast for Olodumare
\nThe Oba of the inhabitants of earth
\nAnd also for Olodumare
\nThe Oba of the inhabitants of heaven
\nThey were advised to offer ebo for their membership to swell and multiply
\nThey both complied
\nWhenever a new baby is born
\nThe prayers of Olodumare
\nThe Oba of the earth are answered
\nWhenever anyone dies
\nThe prayers of Olodumare
\nThe Oba of heaven are accepted
\nInstead of the earth to be ruined and deserted in the presence of Olodumare
\nThe Oba of the earth
\nInstead of heaven to be ruined and deserted in the presence of Olodumare
\nThe Oba of heaven
\nIf 200 people leave in the morning
\nAnother set of 200 people will arrive in the evening
\nPeople will go and return to both Earth and Heaven
\nIf 200 people leave in the morning
\nAnother set of 200 people will arrive in the evening<\/p>\n

Some other examples are in Oyeku Ose, Otura Irete, Eji Ogbe etc
\n9. Judgement
\nSacred Texts\/Scriptures contain laws; moral precepts; and norms that guide the day to day activities of man on earth. They also contain the benefits of following the laws as well as all the negative consequences for those who might violate them. This is called judgement. In some quarters, it is called \u201cKarma\u201d or Law of Retributive Justice. Justice in this case, is divine, i.e, originates from the Almighty Supreme Deity, and is quite different from human judgement, which is subject to error and other selfish and personal agendas.
\nMore often than not, many judgements are made by our law courts; community leaders; Obas\/Rulers; or by political\/spiritual leaders, yet justice is far from being realized. It may be lopsided or totally denied. This is not so in the case of divine judgement. \u201cWhatsoever a man soweth, so shall he reap\u2019. Olodumare is the only and final arbiter, who will surely repay everyone accordingly. Ifa has explicitly stated in some of its stanzas that judgement awaits everybody, and is based on an account of our deeds while on earth. If you do Good (Balanced acts), you will reap good things; if you do Bad (Unbalanced acts), you will reap bad things. The only way of escaping punishment is through total abstinence from all things that are considered bad\/evil. Most times, punishments are grave. For further understanding on the provision of divine judgement in the sacred scriptures of Ifa, let us examine the following stanzas.
\nBi iwaju Ika ba dara laye
\nEyin Ika ko nii sunwon
\nA kii fi Ika deru ko gun gege
\nDia fun Ooto
\nOmo a te ile jeeje
\nTi Olodumare ni idajo
\nEsan ni ti Olodumare
\nOba a mi ni yoo san fun onikaluku
\nGege bi ise owo eni<\/p>\n

Translation
\nIf the lifetime of a wicked person is enjoyable
\nHis death and after life will be unpleasant
\nOne cannot achieve success with wickedness
\nAnd expect things to be smooth and peaceful
\nThat was the declaration of Ifa to Ooto (Truth)
\nThe offspring of he who walks gently
\nOlodumare owns the mother earth
\nOlodumare owns judgement
\nVengeance belongs to Olodumare
\nMy God shall repay everyone
\nAccording to his deeds<\/p>\n

Our responsibility as Ifa and Orisa devotees is to ensure that the qualities of the lives of individuals, groups, communities and nations are improved spiritually, morally, socially, economically psychologically, physically, mentally and religiously without recourse to racial, socio-economic, class or any other form of bigotry.
\nEach and every Ifa Temple must strive to remove the following from the lives of individuals and groups.
\n– Meaninglessness
\n– Powerlessness
\n– Normlessness
\n– Valuelessness
\n– Hopelessness
\n– Godlessness and
\n– Self-Estrangement
\nIn their place, there must be the entrenchment of the following:
\n– Meaningful qualities of lives
\n– Social interaction
\n– Spiritual harmony
\n– Economic empowerment
\n– Hope
\n– Mutual trust
\n– Belief in the Almighty Olodumare
\n– Affiliating with the Irunmole and Orisa and emulating their thoughts, speeches and deeds
\n– Building communal living and interests
\n– Adding values to lives
\n– Empowerment of self and others
\n– Ensuring that there are individual and group participation in all positive activities<\/p>\n

All Temples are not avenues for making selfish gains. They are avenues for Priest to spend their time, energy and resources in order to be worthy pf gaining better afterlife.<\/p>\n

Those who can be administrators of Temples of Ifa are those who are elevated beyond the scramble for such needs as money, sexual avarice or crave for positions.
\nAll priests are role models for all their congregations to emulate. They are the representatives of the Irunmole and Orisa here on earth. They have lost their rights to do whatever pleases them. They are the servants of Olodumare who must be at the beck and call of Olodumare, the Irunmole and the Orisa at all times.<\/p>\n

Some of the steps to take in order to establish and run Ifa Temples may be strange or confusing. The International Council for Ifa Religion is hereby extending the hand of followership to all Ifa and Orisa devotees all over the world who are interested to establish their own Temples in the following areas:
\n– People are free to ask for assistance on how to establish their own Temples and we shall gladly assist
\n– We are going to conduct a three-week intensive training program on how to form and run an Ifa Temple. The training is free for whoever is interested to attend. The participants are however required to take care of their feeding, accommodation and transportation.<\/p>\n

If we have the will, we shall find the way to make this life and this world better than the way we have met them.<\/p>\n

Aboru Aboye
\nSolagbade Popoola
\nPresident, International Council for Ifa Religion<\/p>\n

p.s can I thank those who are gracious enough to help translate this into Spanish, Portuguese, Italian etc?
\nSolagbade Popoola<\/p>\n

FORMING AND RUNNING IFA TEMPLES
\nAccording to Professor Idowu Bolofinde Odeyemi, who is the first and foundation President of the International Council For Ifa Religion, Ifa has eight distinct essences. These essences are:
\n1. The Spiritual Essence: This relates to the place of man (as a spirit) in the cosmos, the powers of matter and all aspects of ontological evolution and development
\n2. The Religious Essence: This relates to faith, catechism and Ifagelism (Preaching)
\n3. The Divine Essence: This relates to the methods of Divination and accessing of esoteric information; the mechanics of Divination and the systematics of Divine Message collection, processing and interpretation.
\n4. The Worship and Sacrificial Essence: This relates to the basis and meaning of worship and sacrifice
\n5. The Medicinal Essence: This deals with both the magical and materialist
\n6. The Historical Essence: This deals with the history of all creation, including the creation of materialist, non-materialist and spirit world
\n7. The Scientific Essence: This deals with the power of observation, axiomatic, astronomy, cosmology, cognitive and pre-cognitive experiences; astral science; physical and biological sciences; logic; philosophy; mathematics; statistics; and computer sciences. and
\n8. The Cultural Essence: This relates to rites; rituals; politics; socio-economics; language; dress; and normative value systems\u2019
\nProfessor Odeyemi went further to state that; \u201cAs is obvious, these eight essences of Ifa are also in the main coincident with the human essence of planet earth, and the non-human essences in the entire universe. It is also clear that Religion; Worship and Sacrifice are but a few aspects of what constitutes the Divine Message known as Ifa. It constitutes what is also known as the Great Mystery System. Thus, Ifa Religion represents the transcendental and Evangelical (Ifagelical), dimension of the Ifa worldview, Worship and Sacrifice which epitomize the corrective and restorative facets of that worldview.\u201d
\nOut of the eight essences. The International Council for Ifa Religion picked the Religious Essence. This was due to two major reasons:
\nOne, the religion of all the 801 Irunmole and thousands of Orisa is Ifa. All the 801 Irunmole, with the exception of Osanyin, were initiated into Ifa. For example, Ogun was initiated and he got the Odu Ogbe Osa; Sango was initiated and he got the Odu of Owonrin Iwori. Esu was initiated and he got the Odu of Owonrin Ogbe. Obatala was intiated and he got the Odu of Irete Iwori. Osun was initiated and she got the Odu of Ose Otura etc.. The same thing applied to all the Orisa. The common factor among all the Irunmole and Orisa is Ifa. They all identified with it. Ifa is also where all their stories can be found and their characters understood.
\nTwo, all the remaining seven essences are for the development and improvement of our lots here on earth. They are to develop us for a better life on earth. The religious essence is to develop us spiritually on earth AND at the same time, prepare us for what to expect after life. This is where the moral, spiritual, emotional, psychological, social and mental lives can be developed towards doing good at all times and making this world better than the way we have met it.
\nIn 1991, the International Council for Ifa Religion was born. The aim of the founding fathers was to promote peaceful co-existence among all the peoples in the world without consideration for race, status or creed. In order to do this, the Council came up with the following aims and objectives:<\/p>\n

1. To serve as an umbrella to all IFA religious organizations throughout the world
\n2. To openly promote and propagate the teachings of Orunmila (B.A)
\n3. To regulate the practice of IFA religion
\n4. To regulate, harmonize and coordinate the tenets and modes of worship
\n5. To organize periodic conventions for the spiritual development of adherents of IFA religion
\n6. To interact peacefully with other religions in order to foster world peace and harmonious living
\n7. To coordinate the building of IFA Temples
\n8. To encourage and promote beneficial relationships among practitioners of IFA Religion
\n9. To hold and coordinate regular religious festivals
\n10. To publish pamphlets, periodicals, journals, textbooks and other publications on IFA Religion
\n11. To help governments formulate and adopt policies and programs relating to the development of IFA Religion
\n12. To cooperate and work with other allied religious institutions for the progress of the human race
\n13. To support financially and materially, any program that is aimed at developing IFA Religion
\n14. To carry out all other activities which are consistent with, or which the Council considers capable of promoting its interests and objectives
\nTo think out, teach and practice the 14 Aims and Objects stated above, there is the need for the establishment of Temples that are distinct and totally different from the existing Shrines where rites, rituals and other sacrifices are performed on a daily and periodic bases. These Temples also need to be a unifying space where all those who practice different types and styles of Ifa and Orisa such as Lucumi, Cadomble, Santeria, Abacua, Umbanda, Traditional and other types or styles that are related to Ifa and Orisa can come together and WORSHIP Olodumare.
\nIn these Temples, only these rituals are recognized for practice. These are:
\n– Remembrance Ceremonies:
\n– Ikosedaye and naming ceremony
\n– Age grade ceremonies
\n– Introduction and Marriage ceremonies
\n– House warming, opening and dedication ceremonies
\n– Graduation and freedom ceremonies
\n– Ose Ifa and Itadogun ceremonies which fall on the days of worship or services
\n– Burial ceremonies and outing ceremonies
\n– Birthday ceremonies
\nIn a simple nutshell, the Temples are for teaching and promoting ethics, philosophy, morals, communal living, life after life on the planet earth and understanding the views of Ifa on Cosmology,
\nIf there is the need to seek the assistance of priests and priestesses in order to find solution to issues affecting any member of the Temple in the forms of consultations or performance of rituals, these are not part of Temple services. These should be done in the various Shrines. The formation of Temples does not in any way stop any priest and priestess from performing their functions; but these should not be carried out in the Shrines. The Temples are for purely religious purposes.
\nThere are NINE features which distinguish all Faiths as true religious faith. All these features are
\n1. Sacred Narratives:
\nIn regard to sacred and mythological narratives that speak on the spiritual and physical universe. In Ifa, there are narratives that reveal the historical analysis on how the world was created; the origin of people\u2019s beliefs in Olodumare; the creation of man; his purpose on earth; the interpersonal relationship between human beings and the Irunmole; etc. Another important feature of Ifa\u2019s sacredness over other scriptures is the fact that it is only in Ifa that Olodumare deliberately called Orunmila and told him the whole episode of Himself; the universe; and its fullness. Ifa also gives the sacred narratives of how every individual chooses\/receives his\/her destiny at the portals of heaven which is revealed during Ikosedaye or Itenifa\/Itelodu. That\u2019s why Orunmila is labeled \u201cElerii-Ipin\u201d meaning \u201cWitness to human destiny\u201d. Example of this can be found in Osa Ogunda, Eji-Ogbe, Oyeku-L\u2019Ogbe, Osa Ika, Ogbe Oyeku, Odi Obara etc.<\/p>\n

2. Divine Origin:
\nDivine Origin is one of the bases for the trust and faith in Ifa by Babalawo and Ifa adherents worldwide. In all the world religions, there is the belief that heavenly scriptures are delivered to man by Almighty God. These scriptures were initially transmitted orally before they were reduced to books that we now know of, such as the Bible; the Quran, the Vinaya; the Ichin, etic. These have been regarded sacred by people and have served as a potent sources of their inspiration. Ifa, has over time, proved itself to be of divine origin. A vivid example that buttresses this point can be found in the stanza of Ogbe-Ate, which reads as follows:
\nBablawo rere nii di\u2019fa
\nEniyan rere nii d\u2019ibo
\nEni i ba f\u2019eyin t\u2019Ope
\nNii gb\u2019ohun Olorun
\nNii ma a j\u2019ise ebo rere fun \u2019ni
\nDia fun Teterogbo
\nNijo to n s\u2019awo lo si Ife Oodaye\u2026.<\/p>\n

Translation
\nA pious Babalawo is he who cast Ifa
\nAn honest person is he who consult Ifa snd holds the Ibo (Ifa determinants)
\nHe who reclines against the holy Palm Tree and uses it as his pillar of support
\nSuch a person will surely hear the voice of Heaven (Olodumare)
\nAnd relay to us offerings of benevolent and rewarding ebo
\nThese were Ifa\u2019s declarations to Teterogbo (Amaranthus Spp.)
\nWhen going on a spiritual mission to Ifa Oodaye\u2026.<\/p>\n

3. Laws
\nAll scriptures or sacred texts are bound to contain codes of ethics; laws; rules and regulations, which are expected to guide and guard individuals and society, as a whole, in their day-to-day interactions with other individuals; groups; and\/or societies. All these regulatory instructions are handed down from one spiritual leader to another, and they form the bases upon which individuals; groups; or society at large are rewarded or punished. In most societies of the world, almost all laws of the land are extracted from sacred texts from their various scriptures. All these laws are backed up by what they consider to be commensurate rewards\/punishments. These laws are presumed to be of divine origin, and therefore usually are extremely difficult if not impossible to change. It is assumed that changing them may tantamount to changing the directives of their God<\/p>\n

In Ifa, there are innumerable laws; codes of ethics; moral instructions; and advices in all the 256 Odu Ifa. All these are equally backed by rewards\/punishments. Ifa however goes a step further by advising us not to take certain steps in our day-to-day dealings with others, and the reason why such steps are not advisable to take. However, man is free to decide for himself; and in making a decision, he must be fully responsible for the consequences of that decision\/action. Whatever the outcome (either good or bad), he alone is to be blamed or praised for it.
\nExamples of these laws can be found in Ogunda Meji, Iwori Owonrin, Ofun Ogunda, Eji-Ogbe, Ogbe Ogunda, Irosun Ogbe, Odi Ogunda, Ogbe Irete, Irosun Ofun, Ogbe OSa, Irosun Otura, Owonrin Ogbe and so on.<\/p>\n

4. Authority:
\nMany a time, issues (both secular and spiritual) have been referred to Ifa for guidance and verification. Quite a lot of people regard Ifa as the oracle of Olodumare, which speaks only the truth. Whatever advice or explanation given by Ifa, on any issue, is considered authoritative and those who have the course to heed the advice are always full of praises to Ifa in the end. Sacred texts\/scriptures must be authoritative so that they can always be referred to and relied upon under any circumstance. Many Ifa stanzas attest to this fact, that Ifa is an authority in any given field, especially the enigmas of life and existence. A well endowed Babalawo, who is very well versed and knowledgeable in Ifa, is not on the same pedestal with an herbalist who possesses numerous charms and who uses witchcraft. This is because of the authority the Babalawo possesses. Moreover, when a consultation of Ifa is made, it will not only reveal what happened but also why it happened. For further information, let us examine the following Ifa stanza:
\nAso papaapa Ori Babalawo
\nAtepa woroko l\u2019orun Isegun
\nBabalawo to ko\u2019fa to gbo\u2019ju
\nKii se egbe Onisegun to ni egberin ado ni\u2019le
\nDia fun Orunmila
\nNijo ti etalegbeje Isegun n ba Baba a s\u2019ota
\nIfa l\u2019oloogun Aje
\nIfa l\u2019oloogun Aya
\nIfa loloogun Omo
\nIfa l\u2019oloogun Ire gbogbo
\nIfa l\u2019Oganrara Elegungunmale
\nYoo ba\u2019ya Onisegun to \u2019pe ti Ifa o si
\nIfa l\u2019Oganrara, Elegungunmale
\nTo ba gun mi gaara
\nN o ki\u2019fa gba ado
\nIfa l\u2019Oganrara Elegungunmale<\/p>\n

Translation
\nThe strong tuft of hair on the head of a Babalawo
\nThe tough beads round the neck of an herbalist
\nA Babalawo who is well trained in the art of Ifa
\nIs not in the rank of any herbalist who has 800 pots of strong charms
\nThis was the message of Ifa for Orunmila
\nWhen 1,460 herbalists were against him
\nIfa is the owner of the wealth charm
\nIfa is the owner of the spouse charm
\nIfa is the owner of the children charm
\nIfa is the owner of the charm for all the Ire of life
\nIfa is Oganrara Elegungunmale
\nGive no importance to the mother of any herbalist
\nWho says that Ifa is worth nothing
\nIf I am charged, I will recite my Ifa
\nAnd claim all the charms belonging to the herbalist
\nIfa is Ogangara Elegungunmale<\/p>\n

Other examples can be found in Obara Ofun, Ofun Okanran, Odi Otura, Odi Owonrin etc.<\/p>\n

5. Defined Grouping:
\nThis is a specific way of arranging scripture into separate areas; groups or chapters, which makes for easy reference and proper arrangement. Orunmila was the one who started codifying all the insights he received from Akamara, and also the results of the experiences of the other Irunmole into various compartments of Ifa. These compartments include the Major Odu and all the combinations arranged in chapters from Eji-Ogbe to Ofun-Ose \u2013 two hundred and fifty-six Chapters in total.
\n6. Basic of Faith:
\nIn Ifa, faith and belief are based on its unique teachings; advices; assurances; potency and consistency of purpose. People depend on Ifa because of its Divine link with Olodumare and reliability, when all hopes seem lost. There are various stanzas where Ifa has rekindled hope and has brought joy to the helpless.<\/p>\n

In a particular stanza of Idin Atago (Odi Otura), Ifa tells us that Ifa is the only one worth relying upon without any course for disappointment or reproach for any good deed Ifa does for anyone. Ifa says that anybody (including one\u2019s parents; spouses; children; or friends) can disappoint one at any given time. It is only Divine reliance on Ifa that can guarantee continuous blessings devoid of any reproach or disappointment.
\nThe stanza states thus:
\nIfa wi o di ogerere
\nIfa mo lo di alasunle
\nIfa ni ta lo to eni taa sun le lori?
\nMo ni baba eni lo to eni aasun le lori
\nIfa wi o di ogerere
\nIfa mo lo di alasunle
\nIfa ni ta lo to eni taa sun le lori?
\nMo ni Oko\/Aya eni lo to eni aasun le lori
\nIfa wi o di ogerere
\nIfa mo lo di alasunle
\nIfa ni ta lo to eni taa sun le lori?
\nMo ni omo eni lo to eni aasun le lori
\nIfa ni gbogbo won o to eni aasun le lori
\nIfa mo jewo obun ko o daso ro mi
\nIfa ni oun nikan loun to eni aasun le lori
\nIfa ni tooun ba fun Akapo legbaa lonii
\nOun a fun un ni ilopo meji e lola
\nOun a fun un ni ilopo marun-un e lotunla
\nOun a fun un ni ilopo lona ogun nijo merin
\nOun a fun ni ilopo lona ogorun-un nijo marun-un
\nOun a si ma a fun un bee bee lo
\nBee si ni oun o ni siregun
\nBaba eni le siregun
\nIya eni le siregun
\nOko eni le siregun
\nAya eni le siregun
\nOmo eni le siregun
\nIfa to o ba se mi se mi
\nTi mo fi laje, laya, bimo, nire gbogbo
\nOpe agunka
\nN o si maa sun le o ni<\/p>\n

Translation
\nIfa says that it is a precarious situation
\nI say that it is a matter of reliance
\nIfa ask, \u201cwho can one rely upon?
\nI respond that it is one\u2019s father
\nIfa says that it is a precarious situation
\nI say that it is a matter of reliance
\nIfa ask, \u201cwho can one rely upon?
\nI respond that it is one\u2019s mother
\nIfa says that it is a precarious situation
\nI say that it is a matter of reliance
\nIfa ask, \u201cwho can one rely upon?
\nI respond that it is one\u2019s spouse
\nIfa says that it is a precarious situation
\nI say that it is a matter of reliance
\nIfa ask, \u201cwho can one rely upon?
\nI respond that it is one\u2019s siblings and friends
\nIfa says all of them cannot be relied upon
\nI declare my ignorance
\nPlease educate me Ifa
\nIfa says that only Ifa is worth relying upon
\nIfa says that if he gives his disciple 2,000 cowries today
\nHe will double it tomorrow
\nAnd give him five times that amount the next day
\nAnd continue like that forever without any reproach to the Akapo
\nOne\u2019s father can reproach one for the good deeds done for one
\nOne\u2019s mother can do the same
\nAnd even one\u2019s husband and wife
\nAnd even one\u2019s siblings and friends
\nIfa if you bless me with wealth, spouse, a befitting accommodation, contentment and long life
\nI shall continue to rely on you forever<\/p>\n

Other example are in Odi-Otura, Odi Ogbe, Oturupon Ika etc, All are aimed towards assuring the congregation that today will be better than yesterday and tomorrow will be much better than today.<\/p>\n

7. Guarantee of future:
\nThis is related to the basis for faith, in the sense that the client must first of all establish his faith in Ifa after which his future will be guaranteed. In establishing faith in Ifa, one needs to not be in a hurry to expect a sudden result, since it is only Ifa that knows the right time for all prayers to be answered. With faith and hope in Ifa, surely the future will be guaranteed as long as there is that thing called life in the person.
\nIfa goes further to state in Eji-Ogbe that it is never too late to achieve success in life. What one needs to do is to be more determined and steadfast in hoping to achieve success once all other social-spiritual fulfillments have been met. Let us examine these Ifa stanza below:<\/p>\n

Afin lo fi gbogob ara h\u2019ewu
\nAro ni o na owo
\nKo gbe igba Oosa laja
\nDia fun Emi
\nTii somo Orisa Gbowuji
\nTo feyinti moju ekun sunrahun ire gbogbo
\nEbo ni won ni ko waa se
\nO gb\u2019ebo, o ru\u2019bo
\nNje Orisa t\u2019Emi lo soro o
\nOrisa t\u2019Emi lo soro o
\nB\u2019Emii o ba bo o
\nKo si oun yoo nu
\nOrisa t\u2019Emi lo soro o<\/p>\n

Translation
\nAn Albino is he who grows grey hair all over his body
\nA cripple is he who will never stretch his hands
\nTo carry the Orisa calabash from the attic
\nThese were Ifa\u2019s declarations to Emi (Life)
\nThe offspring of Orisa Gbowuji
\nWhen weeping in lamentation of his inability to obtain all the Ire of life
\nHe was advised to offer ebo
\nHe complied
\nLo Orisa, Emi is the most important
\nOrisa, Emi is the most valuable
\nIf Emi is not taken away
\nVerily, nothing is lost
\nOrisa Emi is the most essential<\/p>\n

Other examples are in Eji Ogbe, Ogbe Osa, Irosun Ogbe, Irosun Oturupon, Owonrin Oyeku etc.<\/p>\n

8. Life after Death:
\nSacred scripture must also, as part of its criteria, dwell on experiences of life on this planet and beyond. Human beings must realize that life is a continuum. It does not start and end on this planet earth, but continues eternally. The termination of a man\u2019s life on earth is not the end but a mere transition from one plane of existence to another. This now leads us to the question: what happens to a man after his \u201cdeath\u201d on earth?
\nWhen a man dies, he simply sheds the garment (flesh), which he acquired on this planet, in order for him to exist on earth and then moves to another plane of existence called After-Life or the Hereafter. What happens to man\u2019s (soul personality) in the hereafter is dependent on the outcome of his deeds here on earth. That is the biggest reason why we should all endeavor to live a very good life as dictated and exemplified by Orunmila. It is also the reason why the Religious Essence of Ifa is of paramount interest to the International Council For Ifa Religion.
\nContrary to the belief, by some people, that death is a man\u2019s enemy, Ifa does not view it so. Death, according to Ifa, is a natural process, which is interwoven with the ordinary process of life. As birth is natural, so also is death. It is a cycle of existence which man cannot run away from. But the most important thing is for one to properly utilize, for the benefit of mankind, this present state of existence which may affect one (positively and negatively) here on earth and in the hereafter.
\nThe flesh (body) of a person may be destroyed, but the life of a person can never be destroyed. It is divine and eternal. Let us do well on earth so that a better life will await us in the hereafter. Below are some Ifa stanzas in regard to life, death and afterlife.
\nHaa, Awo Alara
\nDia fun Alara
\nOmo Ogbolu Aje
\nAgberu ofin, Awo Ajero
\nDia fun Ajero
\nOmo Ogbolu \u2013k\u2019oro-Ija-jalejale
\nIgba ti nba ku ori mi ni o je
\nDia fun Olukoyi-Mate-Ooyi
\nOmo Ag\u2019esin godogbo siwaju Olu
\nAgbara ojo lo wa n lo l\u2019ode ni o ya\u2019le
\nIba ya\u2019le, ko ba ti ke s\u2019enikankan
\nTiti ti yoo fi lo
\nDia fun Olodumare Oba Aye
\nA bu fun Olodumare Oba Orun
\nAwon mejeeji ni won ni ki won rubo
\nKi ijo won baa le kun
\nWon gb\u2019ebo, won ru\u2019bo
\nBi a ba nbi\u2019mo
\nEbo Olodumare Oba Aye lo da
\nBi Eeyan ba nku
\nEbo Olodumare Oba Orun lo da
\nKaka ki Aye o baje
\nL\u2019oju Olodumare Oba Aye
\nKaka ki Orun baje
\nL\u2019oju Olodumare Oba Orun
\nBi igba eni ba lo l\u2019owuro
\nIgba eniyan a de l\u2019ale
\nEro n lo
\nEro n bo ni o
\nBi igba eni o laaro
\nIgba eni a de lale<\/p>\n

Translation
\nHaa, the Awo of Alara
\nCast Ifa for Alara
\nThe offspring of Ogbolu Aje
\nAgberu Ofin, the Awo of Ajero
\nCast Ifa for Ajero
\nThe offspring of Ogbolu-koro-Ija-Jalejale
\nWhen I was supposed to die
\nMy Ori prevented it
\nThis was the Ifa cast for Onikoyi
\nWhose praise name is Mate-Ooyi
\nThe offspring of he who rides on ponies
\nBefore being installed as Oba
\nThe flood passed through the main road without stopping inside the house
\nHad it stopped by
\nIt would have extended its greetings to no one before moving on again
\nThis was the Ifa cast for Olodumare
\nThe Oba of the inhabitants of earth
\nAnd also for Olodumare
\nThe Oba of the inhabitants of heaven
\nThey were advised to offer ebo for their membership to swell and multiply
\nThey both complied
\nWhenever a new baby is born
\nThe prayers of Olodumare
\nThe Oba of the earth are answered
\nWhenever anyone dies
\nThe prayers of Olodumare
\nThe Oba of heaven are accepted
\nInstead of the earth to be ruined and deserted in the presence of Olodumare
\nThe Oba of the earth
\nInstead of heaven to be ruined and deserted in the presence of Olodumare
\nThe Oba of heaven
\nIf 200 people leave in the morning
\nAnother set of 200 people will arrive in the evening
\nPeople will go and return to both Earth and Heaven
\nIf 200 people leave in the morning
\nAnother set of 200 people will arrive in the evening<\/p>\n

Some other examples are in Oyeku Ose, Otura Irete, Eji Ogbe etc
\n9. Judgement
\nSacred Texts\/Scriptures contain laws; moral precepts; and norms that guide the day to day activities of man on earth. They also contain the benefits of following the laws as well as all the negative consequences for those who might violate them. This is called judgement. In some quarters, it is called \u201cKarma\u201d or Law of Retributive Justice. Justice in this case, is divine, i.e, originates from the Almighty Supreme Deity, and is quite different from human judgement, which is subject to error and other selfish and personal agendas.
\nMore often than not, many judgements are made by our law courts; community leaders; Obas\/Rulers; or by political\/spiritual leaders, yet justice is far from being realized. It may be lopsided or totally denied. This is not so in the case of divine judgement. \u201cWhatsoever a man soweth, so shall he reap\u2019. Olodumare is the only and final arbiter, who will surely repay everyone accordingly. Ifa has explicitly stated in some of its stanzas that judgement awaits everybody, and is based on an account of our deeds while on earth. If you do Good (Balanced acts), you will reap good things; if you do Bad (Unbalanced acts), you will reap bad things. The only way of escaping punishment is through total abstinence from all things that are considered bad\/evil. Most times, punishments are grave. For further understanding on the provision of divine judgement in the sacred scriptures of Ifa, let us examine the following stanzas.
\nBi iwaju Ika ba dara laye
\nEyin Ika ko nii sunwon
\nA kii fi Ika deru ko gun gege
\nDia fun Ooto
\nOmo a te ile jeeje
\nTi Olodumare ni idajo
\nEsan ni ti Olodumare
\nOba a mi ni yoo san fun onikaluku
\nGege bi ise owo eni<\/p>\n

Translation
\nIf the lifetime of a wicked person is enjoyable
\nHis death and after life will be unpleasant
\nOne cannot achieve success with wickedness
\nAnd expect things to be smooth and peaceful
\nThat was the declaration of Ifa to Ooto (Truth)
\nThe offspring of he who walks gently
\nOlodumare owns the mother earth
\nOlodumare owns judgement
\nVengeance belongs to Olodumare
\nMy God shall repay everyone
\nAccording to his deeds<\/p>\n

Our responsibility as Ifa and Orisa devotees is to ensure that the qualities of the lives of individuals, groups, communities and nations are improved spiritually, morally, socially, economically psychologically, physically, mentally and religiously without recourse to racial, socio-economic, class or any other form of bigotry.
\nEach and every Ifa Temple must strive to remove the following from the lives of individuals and groups.
\n– Meaninglessness
\n– Powerlessness
\n– Normlessness
\n– Valuelessness
\n– Hopelessness
\n– Godlessness and
\n– Self-Estrangement
\nIn their place, there must be the entrenchment of the following:
\n– Meaningful qualities of lives
\n– Social interaction
\n– Spiritual harmony
\n– Economic empowerment
\n– Hope
\n– Mutual trust
\n– Belief in the Almighty Olodumare
\n– Affiliating with the Irunmole and Orisa and emulating their thoughts, speeches and deeds
\n– Building communal living and interests
\n– Adding values to lives
\n– Empowerment of self and others
\n– Ensuring that there are individual and group participation in all positive activities<\/p>\n

All Temples are not avenues for making selfish gains. They are avenues for Priest to spend their time, energy and resources in order to be worthy pf gaining better afterlife.<\/p>\n

Those who can be administrators of Temples of Ifa are those who are elevated beyond the scramble for such needs as money, sexual avarice or crave for positions.
\nAll priests are role models for all their congregations to emulate. They are the representatives of the Irunmole and Orisa here on earth. They have lost their rights to do whatever pleases them. They are the servants of Olodumare who must be at the beck and call of Olodumare, the Irunmole and the Orisa at all times.<\/p>\n

Some of the steps to take in order to establish and run Ifa Temples may be strange or confusing. The International Council for Ifa Religion is hereby extending the hand of followership to all Ifa and Orisa devotees all over the world who are interested to establish their own Temples in the following areas:
\n– People are free to ask for assistance on how to establish their own Temples and we shall gladly assist
\n– We are going to conduct a three-week intensive training program on how to form and run an Ifa Temple. The training is free for whoever is interested to attend. The participants are however required to take care of their feeding, accommodation and transportation.<\/p>\n

If we have the will, we shall find the way to make this life and this world better than the way we have met them.<\/p>\n

Aboru Aboye
\nSolagbade Popoola
\nPresident, International Council for Ifa Religion<\/p>\n

p.s can I thank those who are gracious enough to help translate this into Spanish, Portuguese, Italian etc?
\nSolagbade Popoola<\/p>\n","protected":false},"excerpt":{"rendered":"

Formando templos ifa: Conselho Internacional para a religi\u00e3o ifa, possui ess\u00eancias distintas. Essas ess\u00eancias s\u00e3o: Obs Orisa Brasil:todas as vezes que falarem de outro orisa que n\u00e3o orunmila v\u00e3o separar if\u00e1 e orisa, ou seja quando falam if\u00e1 est\u00e3o se referindo ao orisa orunmila e o seu conte\u00fado\u00a0religioso) 1. A ESS\u00caNCIA ESPIRITUAL: isso relaciona-se com […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[],"_links":{"self":[{"href":"https:\/\/orisabrasil.com.br\/Loja\/wp-json\/wp\/v2\/posts\/5303"}],"collection":[{"href":"https:\/\/orisabrasil.com.br\/Loja\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/orisabrasil.com.br\/Loja\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/orisabrasil.com.br\/Loja\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/orisabrasil.com.br\/Loja\/wp-json\/wp\/v2\/comments?post=5303"}],"version-history":[{"count":4,"href":"https:\/\/orisabrasil.com.br\/Loja\/wp-json\/wp\/v2\/posts\/5303\/revisions"}],"predecessor-version":[{"id":9292,"href":"https:\/\/orisabrasil.com.br\/Loja\/wp-json\/wp\/v2\/posts\/5303\/revisions\/9292"}],"wp:attachment":[{"href":"https:\/\/orisabrasil.com.br\/Loja\/wp-json\/wp\/v2\/media?parent=5303"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/orisabrasil.com.br\/Loja\/wp-json\/wp\/v2\/categories?post=5303"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/orisabrasil.com.br\/Loja\/wp-json\/wp\/v2\/tags?post=5303"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}