Ifa is an ancient, levelheaded religion and a way of life, that has been particularly well preserved in the West-African Yoruba culture. Ifa recognizes complex combinations of spiritual and metaphysical forces called Orisha's, more or less (probably less...) comparable with the archetypes of Jung's psychology.

In the Ifa tradition, Orunmila is the spiritual force that was present when Olodumare (God) decided to create the earth and populate it with human beings. Orunmila knows the secrets of creation, the forces of good and evil, and the possibilities to deal with those; he represents the moral and ethical order in the universe, in contiuous interaction with Eshu who personifies creative disorder and who is the driving force behind all evolution.
Although generally identified with the spiritual force that bears his name, Orunmila also is a historical person who traveled throughout Africa and parts of the Middle East.

Another Orisha playing a major role in the Nederlands Ifa Genootschap is Oshoosi, the spirit of the tracker, who points out the shortest road to the right goal. Oshoosi not only represents the arrow that never misses and the ability to see sharp over long distances, but also the search for balance between self and world: his unique function is finding the shortest path to spiritual growth.
Oshoosi is also a historical figure, said to have lived in Ketu, now part of the Republic of Benin.

Initiated persons, through the use of certain metaphisical techniques, are able to communicate with the Orisha's. This is called Ifa divination, a spiritual experience that can help you to lead a balanced life in a world that is full of conflicts and contradictory interests.

Ifa Divination, whaddayaknow?!

Ifa divination knows 16 metaphysial principles that may be combined in 256 ways. Each principle or Odu is a window on reality; through divination the Awo determines the window behind which the client stands, in order to help him or her see their situation in the right perspective.

The Odu that is applicable to the client's situation of the moment comes out through the casting of an oracle chain (Opele; see picture to the left) or the casting of sixteen cowrie shells (Owo Merindinlogun); a second, sometimes a third cast supplies additional information on how to interpret the first Odu.

Each of the 256 combined Odu's contain several texts, and those Odu's that are important during the consultation are clarified by one or more of these ancient myths and historical tales. The texts give, among other information, "prescriptions" for daily life, tailored to the client's specific situation.

During Ifa divination all kinds of questions may be asked, preferably formulated in such a way that they can be answered with "yes" or "no". As it happens every question, even those containing multiple choices, may be divided into subquestions that can be answered with a clear yes or no. This subdivision is not an absolute necessity, just an accellerator.

Besides diagnosing problems, in most cases Ifa divination also offers their solution. Often this is pointed out by the texts, while in other instances the Awo's knowledge and experience give the first impulse to solution. The ultimate purpose of divination is to help the client live in harmony with his/her destiny, which is not a fixed and narrow path, but an extensive navigation map from which one may choose the very best road!

What the Awo thinks he's doing

Specialists in Ifa divination are called, depending on their initiation(s), Babalawo, Omolawo and/or Awolorisha. The translations would be something like "Father of the Mystery", "Child of the Mystery", and "Mystery of the Orisha". The position of diviner is not gender-specific; especially in non-African countries many Awo's are female.

The Awo is consulted in case of a crisis or challenge in any part of daily life, like spiritual development, material prosperity, marriage, health. Their advice is also asked for important decisions or choices like making a journey, change of jobs, buying a house, or choosing a partner. It is not necessary to be a follower of Ifa to consult an Awo. Actually almost nothing is required by Ifa, except the development of good character. As an initiate in the mysteries of his/her Orisha the Awo speaks a universal language, communicating with the client's conscious and unconscious self, and with external spiritual forces.

The Awo never stops learning; their study is a lifelong process. The more the Awo learns, the better he/she is able to counsel, diagnose problems, prescribe traditional or non-traditional remedies, and perform rituals on behalf of those who consult them. In Europe the ritual aspects tend to get less emphasis than in Africa. This should not be regarded as a devaluation, but as an example of the remarkable adaptability of this ancient tradition, that for the Awo is a way of life as well.