American Ifa practice good behavior

Aboru aboye abosise and greetngs, American Ifa bring the odu Ogbe Iwori:

Ifa says that we should practice good behavior……………………

squirl(harvard edu, 2011)

Ogbe-Iwori 1:

Ifa teaches us a lesson here. Ifa says we should behave well, that we should not look down on anyone, saying that (s)he cannot be successful. Ifa says so. It says that we should not look down on anyone and think that (s)he cannot succeed. It says that we should practice good behavior. Ifa says that this person should offer a sacrifice for his/her legacy so that it will be great when (s)he passes on. Because a person’s behavior determines what (s)he will receive. Ifa says so in Ogbe-Wẹhin. Ifa says people reap what they sow. Ifa says this person should make a sacrifice for his/her legacy. Ifa says this person’s problem will be resolved and his/her yearning will be met. Ogbe-Wẹhin says so. This is what it says, that everything this person achieves during his/her lifetime, when (s)he leaves this world behind, his/her legacy will be great. This person should buy a dog for the sacrifice. (S)He should buy a dog, and ifa says when the babalawo have finished collecting the medicine, they should rub the iyẹrosun [divination powder] over the body of the dog. They will give it to him, and (s)he will raise the dog. The dog will be called “who knows what (s)he will leave behind? Who knows tomorrow?” Ifa says this person should not look down on anyone and assume that (s)he cannot succeed. This is how Ifa reached that conclusion. Ifa said:

Ogbe wo ẹhin wo, baja rẹ o pakun, a difa fun Ekuya eyi ti n ṣawo re ahoro ile baba rẹ, ti n lọ re jogbo, ti n lọ re jaatọ. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nibẹ, o rubọ. Ko pẹ, ko jinna, Ifa wa ba ni ni jẹbutu ire; jẹbutu ire laa ba ni lẹsẹ ọbariṣa. On ṣe ta n mẹhin, ta ni mọla? Bi wọn o ba kuku lowo lọwọ lọla? Ta ni mẹhin, ta ni mọla? Bi wọn o ba ni lari lọla? Ta ni mẹhin, ta ni mọla…

[Ogbe look back and see if your dog has killed a squirrel, cast Ifa for Ekuya who practiced Ifa in his father’s house, who grew old but was still strong. He followed Ifa’s instructions exactly and offered the sacrifice. Not long after that, Ifa met him in the midst of blessings. We receive the gift if blessings at the feet of God. He said, “Who knows what (s)he will leave behind, who knows tomorrow? If they will become suddenly rich tomorrow? Who knows what (s)he will leave behind, who knows tomorrow? If they will become successful tomorrow? Who knows what (s)he will leave behind, who knows tomorrow?]

Ifa says this person should not look down on anyone, that there is nobody who cannot become successful. Ifa says so in Odu Ogbe-Wẹhin.

There are people who claim that they are initiated, yet they have a hard time living up to the position without cursing other initiated people in this way of life. It have nothing to do with iwa pele or iwa rere; it about spirituality and self-consciousness. Old folks use to say, “You have not home training.” Basically, it is your perception on life and others.

Ogbe-Wo Ẹhin 1:
This Ifa sign here, anyone for whom it is cast, Ogbe-Iwori which is called Ogbe-Wo Ẹhin Wo. Ifa says that this person should make an offering so that his/her life may be pleasant. Ifa also says this person should not leave his/her father’s house. (S)He should not go far from his/her father’s house to ensure that (s)he can receive a blessing. So that (s)he can take advantage of all the opportunities that are there. (S)He should not go far from his/her father’s house at all. If (s)he does not go far from his/her father’s house, Ifa says (s)he will live a long life. All of the blessings that are intended for him/her, (s)he will receive in Ogbe-Wo Ẹhin Wo. Ifa says if (s)he has gone already, (s)he should remember where (s)he has come from, look back, and come back to his/her father’s house. If (s)he has gone overseas, (s)he will not succeed there. If (s)he goes anywhere else, (s)he won’t be able to be successful. If (s)he is going back and forth, Ifa says (s)he should not leave his/her father’s house so that (s)he may have a long life. That is where (s)he will receive his/her blessing. Ifa says so in Ogbe-Wo Ẹhin Wo. This is how Ifa said it, Ifa said:

Ogbe wo ẹhin wo, baja rẹ o pakun, a difa fun Ekuya eyi ti n ṣawo re ile baba rẹ, ti n lọ re jogbo, ti n lọ re jaatọ.

[Ogbe look back and see if your dog has killed a squirrel cast Ifa for Ekuya who practiced Ifa in his father’s house, who grew old but was still strong]

Ekuya [a type of wild plant] went to the other side of the world to try his hand at business there. He tried and tried and tried. He made a good name for himself there, and people favored him, but he didn’t find any gain in any of it. Ifa said he should go back home. When he went home, things began to change for the better; his hometown was favorable for him, and he had peace of mind. They prospered, some died, and they multiplied. He was very happy. Every time his ancestral festival came around, he would dance and rejoice and remember the babalawo who cast Ifa for him when he was on the other side of the world and told him to return home. He did not call the priests liars; he did not call Eṣu a liar. He did everything he was told to do. They said when he returned to his father’s house, he would receive his blessing. He would grow and prosper. He praised the babalawo, and the babalawo in turn praised Ifa. He said, my babalawo told me it would be so, my babalawo said:

Ogbe wo ẹhin wo baja rẹ o pakun, a difa fun Ekuya eyi ti n ṣawo re ahoro ile baba rẹ, ti n lọ re jogbo, ti n lọ re jatọ. Ẹbọ ni wọn ni [k]o ṣe, o si gbe ẹbọ nbẹ, o rubọ. Riru ẹbọ ni fi ti n gbe ni. Aitete ru teṣu a da ladanu. Ko pẹ, ko jinna, Ifa wa ba mi laarin iṣẹgun, aarin iṣẹgun laa ba ni lẹsẹ ọbariṣa. Ẹyin o wofawo ki bi ti n ṣẹ.

[Ogbe look back and see if your dog has killed a squirrel, cast Ifa for Ekuya who practiced Ifa in his father’s house, who grew old but was still strong. He did everything Ifa prescribed. His sacrifice was accepted. Failure to sacrifice to Eṣu renders any effort a waste. Not long after that, Ifa met me in the midst of victory, we receive victory at the feet of God. Come and see what the Ifa priest has done!]

That is how Ekuya became successful. If anyone goes all over the place, if (s)he sees a house that has collapsed and become dilapidated and sees the Ekuya plant there, the plant will be prosperous. It will gleam, be sparkling white, and will be shining. This is all because of the sacrifice it made on that first day when it did not refuse to return to its father’s house, the place that was favorable for it. Ifa says if this person should travel abroad, (s)he should look back and stay in touch with what (s)he has left behind. There are no blessings for him/her in front; they are all behind him/her in his/her father’s house. That is where (s)he will receive his/her blessings. Ifa says so in Ogbe – Wo Ẹhin Wo.

Ogbe-Wo Ẹhin Wo 2:
If this Ifa sign should come up for a person, if this Ifa sign should emerge, Ifa says this person should be very patient. Ifa says a lack of children is troubling this person, and Ifa says if (s)he is patient, (s)he will have children. Ifa says (s)he should seek out Ọṣun and care for Ọṣun. Ifa says Ọṣun holds his/her blessings. Ifa says that the issue will be addressed directly, and (s)he will have children. (S)he should be diligent in the worship of Ọṣun. She will become a mother and will soon carry her child and dance. She will rejoice a great deal. Ifa says so. This is how Ifa said it. Ifa said:

Aṣiju wẹhin obinrin awo apo, aṣiju wẹhin ọkunrin awo amọ, igba elepo abẹhin manamana a difa fun onile eti odo eyi ti n mẹnuju ṣe rahun nitori ọmọ. Ẹbọ ni wọn ni ko ṣe, o si gbẹbọ nibẹ o rubọ. Ko pẹ, ko jinna, ẹyin awofa ọjọ bi ti n ṣẹ. Ko pẹ, ko jinna, Ifa wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ laa ba ni lẹsẹ ọbariṣa. Ẹ ba wa ki yeye o. Yeye o a fidẹ rẹmọ. Ọṣun yeye o, a fidẹ rẹmọ. Ẹ ba wa ki yeye o, a fidẹ rẹmọ. Ọṣun yeye o, a fidẹ rẹmọ.

[The woman moving forward but aware of what is behind is the companion of the arrow holster, the man moving forward but aware of what is behind is the companion of the bow. The back of the palm oil seller’s calabash is always shining cast Ifa for the owner of the house by the sea who was distraught because (s)he didn’t have children. (S)He did everything asked of her. It did not take long, come see how quickly Ifa’s prediction came to pass. We receive the blessing of children at the feet of God. Greet our great mother for us! Our great mother uses brass to pacify the children. Ọṣun, our great mother, uses brass to pacify the children. Greet our great mother for us, the one who uses brass to pacify the children. Ọṣun, our great mother, uses brass to pacify the children.]

Ifa says that this person should offer a sacrifice, that (s)he should have brass in the sacrifice, that (s)he should offer the sacrifice to Ọṣun, and that (s)he should keep Ọṣun stones that always stay wet inside her house. She should take good care of Ọṣun. Ifa says she will have children in abundance. She will become a mother. Ifa says so in Iwori Meji [Ogbe-Iwori].

Ogbe-Iwori 3:
Ifa also teaches a lesson here. This person has a relative who is abroad somewhere. It could be his/her older sibling. They could share the same mother, or the same father. That person is in a faraway place. Ifa says the client should find a way to bring this person back home. There is an opportunity that they will benefit from this person’s return. They should bring him/her back, but it doesn’t have to be by force. They should offer a word of advice that this person should return home. There is a blessing, and this person should also have his/her part of it. When (s)he does come back, everyone in the family will benefit from it. All of the children of his/her mother will benefit, and they will have peace of mind. It could be a city where people practice politics, and they can’t find anyone within the family to take a position like that of a senator, or perhaps a governor, or the chairman of a local government, or even a counselor, but the person we have mentioned who is abroad, is up to the task. (S)He is a good person who will take care of everyone when (s)he is in that position, Ifa says we should find a way of bringing him/her home. Ifa says it will be very beneficial. Once (s)he is able to return, nobody in the family will be impoverished. They will not have to worry about money anymore. Ifa says so. This is how Ifa said it. Ifa said:

Ogbe Wẹhin wo bi o jẹ le san, bikun ba jẹ loju oloko, eku ẹ ṣagada lẹhin ebe a difa fun Ogbe eyi ti o gbe apo iwa kọ Iwori ọmọ iya rẹ lọrun. O ni ọjọ ta a ri Iwori la rahun aje mọ. A rira, mama jẹ ki a rahun a rira. Ojọ ta ri Iwori la rahun ire gbogbo mọ. A rira, Ifa mama je [ki] a rahun, a rira…

[Ogbe look back, maybe it will be better, the squirrel is grazing in the presence of the farmer, he has prepared the yam tubers for planting season cast Ifa for Ogbe who put a yoke on the neck of Iwori younger sybling. On the day when we saw Iwori, we did not worry about money anymore. A rira, don’t let us worry, a rira. When we saw Iwori, we didn’t worry about money anymore. A rira, Ifa don’t let us worry, a rira.]

Ifa says when this person arrives and comes back to his/her family, they will not worry about money anymore. Ifa says this about their family. That they won’t have to worry once (s)he comes home. Ifa says that they should look for a way for that person to return home. Ifa says they will do well to try this. That is if the person comes back. Ifa says there is success in it.(

American Ifa

This article is a response to a question posed by writers who have various viewpoints and perceptions about AMERICAN IFA-FA-AFA


By Iyalemole Oloye IyaNifa Dr. Queenchiku Ngozi and Oloye Erelu Abiye Unsi Tassinon Iyanifa (Melba Farrell)

AMERICAN IFA-FA-AFA is based on unification within our diversity and still be rooted to the foundation of IFA-FA-AFA.

AMERICAN IFA-FA-AFA stands on the two legs of Odu Otura Meji which states as Ifa says, “a road leads from here, a road leads from there, when two roads merge, they taper down cast Ifa for Erinmodo tree who was made king over the trees in the forest“.


When a plant or animal is bred with a plant or animal from different stock, the process is known as hybridization. There are numerous reasons to create hybrids, including increasing genetic diversity and breeding for specific traits. It is frequently practiced in agriculture, to make stronger, healthier plants with desirable characteristics.

Hybridization in essence, describes the genetic diversity of the people living in the diaspora who are devoted to or practicing African Spirituality under the name of AMERICAN IFA-FA-AFA. The devotees and/or practitioners are like the plants that undergo hybridization for the purpose of making them STRONGER, HEALTHIER and more DESIRABLE.

AMERICAN IFA-FA-AFA does not see to change or rewrite the context of the Odus of Ifa as some may imply but instead, we seek to celebrate the diversity of those Odus that are expressed by diverse groups people who live in various places around the world.


O’Fae O’Fae posted in the Facebook group, Ifa-Orisa-Egun Talks, an African Babalawo’s perception on the Odu(s) of Ifa. Keep in mind that this is a comment made by a Yoruba born Traditional Babalawo. I think it fits this discussion as it brings to mind the stories written about the Odus and his reasons why change is being implied. The author’s name is at the end:000014hybridbias

Many stories we hear today about most of our Orisa are mere fabrications. The fabrications started from non-practitioners. Most of them intentionally fabricated stories to gain popularity or to denigrate our faith, while some of them (especially the historians and anthropologists) gathered the fallacious stories from people who either were not conversant with our religion or who had aversion for this faith. When we critically examine the story at times, it is difficult to filter out the intentional or unintentional fabrications added to distort the story/history and “downgrade” our Orisa to mere mortals like Ogun was born in Saki, Orunmila was a blind man from Nupe, Sango was the fourth king of Oyo who hanged himself (Oba to pokun so), Obatala was an albino from Ifan, Osun was a woman from Ekiti, Yemoja was the wife of a king of Saki, Oduduwa escaped death from Mecca, Ela was born by Moremi and so on. It needs divine reasoning to decipher the truth from the fallacy.

The attempt to deride Esu started in 1844 when Bishop Samuel Ajayi Crowder started using Yoruba language to preach Christianity. It was then they started equating Esu with Satan/Devil. The blasphemous war against Sango started in 1921, when a man called Hethersett, who was then a head of a school in Lagos, Nigeria wrote the history of Sango. The man, who was a Christian wrote a story that Sango hanged himself and made people believe that that is why Sango is called Obakoso (the king did not hang) to protect his reputation. We are not sure whether the writer fabricated the story by himself or he gathered it from some sources. We know that a king once reigned in Oyo, whose Orisa was Sango. He reigned as the fourth king of Oyo. It might be that Hethersett was confused and was unable to decipher the king who was a devotee from the Orisa that the King followed. However, it is clear that Hethersett did that to destroy traditional religion in order to propagate Christianity especially when we think over the fact that Hethersett did not consult the previous works by people like Ellis (1894) and Denneth (1910) before he wrote the story. This is what Professor Akinwumi Isola noticed in the year 2000.

The irony of it which saddens one most is the fact that even, many of the followers of Ifa/Orisa faith believe in those stories. Many of the devotees talk bad about Esu and some are even shy of bearing names like Esuyemi, Esugbemi and so on because, they believe that Esu is the devil. Likewise, many devotees of Sango today believe in that story written first by Hethersett. They erroneously believe Sango to be the fourth Alaafin of Oyo who hanged himself. Alas! The fallacious stories have gained ground throughout the world.

It is high time we wiped out the fallacies that have overthrown the real history of the Oduduwa tribe. Let us do away with stories that are not firmly rooted in Ifa, the scripture of our religion. Let us not depend on the history of Oduduwa land or that of any Orisa which was/is written by christian fanatics or muslim jihadists who call themselves historians or anthropologists.

What is sure is that the destiny of our religion is in our hands. It is high time we started rewriting the stories of our Orisa for the coming generation to have documents to lay hands on. Let us encourage ourselves to write books of our religions by ourselves. Let no muslim or Christian write the stories of our Orisa for us. Let those who have useful information about each Orisa document such information for the posterity. Ase.”

BY Fayemi Fatunde Fakayode


In 400 years, the Yoruba (African roots) spiritual ways of life have become a hybrid in America and the diaspora proper. America is the land of diversity that assimilates into one movement with individual arms. For example, People of Colour have looked to the Brazilians, Cubans, and the hill tops of the Caribbean for spiritual evolution and connection to their African roots. A good analogy of how this is being done can be taken from the example of what he Jewish did with their holy book, he TORAH. The Jews didn’t change the foundation of the Torah; they only adapted MODERN WAYS OF LIVING AND INCORPORATING THE STANDARDS OF THE TORAH. Even though there are your extremists in all forms, time does bring on a change that lessons the extremes but does not take away from the core essence of a thing.


When we say IFA-FA-AFA, we are talking about the CORE OF THE ODUS. The system that works throughout any branch of African Spirituality is DIVINATION. The Odus are revealed by Divination and is the Core System by which is revealed the DESTINY of each individual person’s life. The Odus also contains the Sacred Patakis (Stories) of IFA-FA-AFA or whatever other names used to describe this CORE SYSTEM that serves as guidance for the individual on his or her life’s journey.

Then the BODY OF THE SYSTEM becomes the people who in their expressions of life, live the embodiments of the Odus. For example, a person, in the way they live, expresses the will of the Odus in their work with the Orisa(s) or any deity that is spoken about in the pataki(s) of the Odus. The Odu is gotten by various divination methods. (Ikin, Opele,, Cowrie Shells, Sand, Obi, Coins, and so-on) according to the types of methods used in the places where who are devoted to or practice Ifa-Fa-Afa live. Keep in mind that all Orisa (orishas) speaks through ODUS as well as our DIVERSED ancestors (not only of African origins but from other places in the world) and other entities. So over time, the application of the Odus became a separation and atomic division between levels of minds due to the process of outside religious interference such as Christianity, Islam, and so-on.


Questioned asked by an African-AMERICAN initiated in Traditional African rites but living in America.

1. Are we just practicing Ifa in America, or will we be able to add the struggles and victories of our experiences to the narrative?
2. Will we write Odu reflecting the sacrifices made of our ancestors to bring the taste of freedom to our lips?
3. Is this not our chance to tell the true story of how the practice of Ifa survived the African American experience?
4. Is this a part of American IFA-FA-AFA ?

By Iyanifa Fajemirola Ifetayo Fakayode


Any time you take plants or humans from any other country and relocate them to another country, they have to adapt and incorporate to their environment to survive and grow. Removing the elements that cause stagnation and combining or fusing the structures that strengthen the foundation to continue to developing and produce. In 2015 there is a new developing spiritual bond with other spiritual sub-levels which establishes hybridization called AMERICAN IFA-FA-AFA.


For instance, a bonding and incorporating process would look like this for example:

Yoruba (2Y), Lucumi (2Ly), Candomble (2Cy) and People of Colour (2PCyz) = YLCPCyz^4 = HYBRIDIZATION.

It doesn’t take away the 400 years of struggles from the People of Colour; it is incorporated, adopted and assimilated into the pores of the Americans and other peoples of the Diasporas who live according to Odu Ifa/orisa (Orisha and) ancestral practices and rituals. The Odus are the roots and foundation of this way of life. In America, People of Colour who embrace this form of living can move easily into spiritual elevation by adapting and incorporating the availability of what were presented within the 400 years on this side of the world. Basically, we need to look at the various ways which one Odus are being interpreted. Then, analyze how the concept of hybridization fit our modern environment and socialization to the world.

For instance,
1) There is no need to re-write odu or invent new ones, because the original odu are the foundation in which this way of life was created and pored from.

2) Take and remove illogical and irrational jargon while keeping it realistic and unbiased.

3) Remove the mystical assumption that it is abusive and discriminatory remarks. It is the fundamentals of Odu and directions for African Americans and or People of Colour who are adopting to this way of life under the conceptual framework of American Ifa-Fa-Afa.