Dafa: The Ifá Concept of Divination and The Process of Interpreting Odu
by Awo Falokun | Egbe Iwa-Pele
Introduction
Dafa is one of the oldest, if not the oldest system of divination currently in use in Africa and throughout the Diaspora. The word Dafa is an elision of the phrase da Ifá meaning, “to divide the wisdom of the oracle.” It is the Yoruba word used to refer to the process of casting the oracle.
Ifá is an oral collection of poetic and symbolic verses used to preserve the traditional wisdom, knowledge, science, spiritual discipline, and healing techniques developed over thousands of years by Yoruba culture along the northwestern rim of the African rain forest. The process of memorizing the verses usually begins at the age of seven and takes an average of ten years to internalize the fundamental components. The corpus of material used in Ifá divination is not static. As new solutions to new problems are revealed, the information is added to the basic text. In simple terms, Ifá is a system of organizing and storing data essential to the physical, mental and spiritual health of the individual and the community.
Material this old develops a range of variation and diversity over time. The methods for processing this information develop regional, communal and personal embellishments. For the beginning student of Ifá who has limited access to elders who can teach using the traditional format of oral instruction, the task of learning the system can be challenging. To add further complications to the study of Ifá the literature on the subject is often fragmented, confusing and lacking in context. This study guide is an effort to address some of these problems.
The information in this book is based on the approach to dafá that I was taught by my elders. It is not the only way to approach divination; it is simply a way to approach divination. Students who have access to elders should follow their instruction and internalize the methodology of their own lineage. Historically Ifá has not been a solitary endeavor. The study and practice of Ifá occur in the context of an egbe. In Yoruba the word egbe is a reference to the heart of a group, meaning all those members, living and dead, who support the work of the individual and the group from both the visible and invisible realms. In order for this support to be effective the language, technology and methodology used by the group need to have a common basis to facilitate easy communication between the members.
There is a tendency among students of Ifá in the Diaspora to believe there is only one way to cast the oracle, say prayers, sing songs, make offerings, perform rituals and communicate with Spirit. This is not my experience based on observing the practice of Ifá in Ile — Ife, Osogbo, Ode — Remo and Abaketu. Ifá was developed as a problem-solving tool to facilitate survival in a challenging environment. There is little room in the practice of Ifá for idle speculation. The question is not “What is correct?” The question is, “What is effective?” The answer to this question in relation to any given problem is going to change based on circumstances, social influence, environmental resources and accessibility to training.
The problem of examining the diversity of methodology used in Ifá is further hindered in the Diaspora by an unfortunate tendency to equate the accuracy of a given statement with personal feelings about the person who made the statement. An effective evaluation of the wisdom of Ifá is, by tradition, based on an evaluation of the efficacy of a given procedure as it applies to real issues in the real world. There is no increase in understanding when the evaluation of information is based on the latest gossip concerning who is worthy of being considered an authority. In Ifá gossip is taboo. No criticism of a person will be taken seriously in traditional Yoruba culture unless the statements are made in the presence of the person being criticized.
This gives the elders an opportunity to hear both sides of a disagreement. In addition, the statements will not be taken seriously unless they are made in a manner that is open to the possibility of reconciliation. This is the meaning of ori tutu, the ability to engage in dialogue with a cool head.
Within the context of traditional Yoruba culture, the study of Ifá requires humility. No one person has all the answers; no one person is right about everything. Anyone who makes such a claim in the context of Ifá needs to seriously consider the potential damage done to the young and the innocent who come to ha for guidance. An Ifá proverb says, “The right hand washes the left hand”. When a student of Ifá does not know the answer to a question the correct response is, “I don’t know let us find an elder who does know.”
By tradition and protocol, the information in this book is only to be used by those who have been fully initiated into the mysteries of Ifá. The reason for this restriction is not to form some kind of elite society that places itself above the uninitiated. Ifá gives its students tools for communicating with forms of consciousness that exist in the invisible realm commonly called the world of Spirit. This type of communication can be confusing, dangerous, j irresponsible and delusional if attempted without some form of discipline, training, and spiritual elevation. Ifá initiation tempers the on (the head) by opening areas of the brain that might otherwise remain dormant. The effect of this opening is enhanced intuition and amplification of the power of the word (ofo ase). Traditionally the transference of spiritual power through initiation comes with a commitment to developing good character (iwa-pele). The right to guide and evaluate the development of good character is given to those elders who preserve the tradition and who retain the right to determine who is worthy of carrying the tradition into the future. For some reason, there is a tendency in Western culture to believe that the wisdom of non-European spiritual traditions is up for grabs and can be appropriated on a whim. Several years ago there was a book printed that promised to teach Ifá divination in ten minutes. I am sure that it provided ten minutes worth of wisdom. Actually studying the system is a struggle and a challenge that, in my experience, is well worth the effort.
This does not mean the uninitiated cannot read and study the material in this book. It does mean the uninitiated cannot perform Ifá divination until they are given sanction by Tefá (Ifá initiation). My experience in Africa suggests that all those who proudly retain their commitment to traditional Yoruba culture commonly understand the mechanics of Ifá, the wisdom of Ifá, and the symbolism of Ifá. There was a time in European history when it was taboo for anyone who was not an ordained priest to read the Bible. The development of the printing press made the Bible available to the masses and led to what historians call the Renaissance. Today anyone can read a book on medicine, but not everyone is allowed to perform surgery in a hospital. The traditional training for Ifá is every bit as complicated as the training needed to become a medical doctor.
My elders, my brothers, and my sons in Africa are acutely aware of the reality that there has been a significant increase in the number of Ifá and Orisa worshippers who have come to Africa for initiation. They are concerned about the lack of training available for the initiate who lives outside of traditional Yoruba culture. The information in this book is presented with their blessings, encouragement, and support.
There is a Sufi proverb that says when the student is ready the teacher will appear. It is my firm belief that if Ifá communities outside of Africa elevate their understanding of the practice of our faith, elders will step forward and guide us to the next level of wisdom and humility. I would like to see that happen. Ifá has the tools to fix many of the wounds that plague the global village. I am asking that we join hands and try and figure out a better way to get through the day.
Tap HERE to purchase: Dafa: The Ifá Concept of Divination and The Process of Interpreting Odu
Ire,
