IFA

This is the table of the sixteen major houses in Ifâ. A curius mathematical symetry used in consultation. The whole signs combination gives  a deep insight of inquiries and research. 

Ifâ is a pure  occult science used by black Egyptians to construt their society. 

Ifâ is whole and as such should not be compared or mixed up with any other geomancic or astrology method.

Ifâ is a school; so only those trained and gifted to it should practise.

The client formulates secretely his needs on the “VO” he holds in his hands. The “Bokonon” (consultant) consult holding in his hands the “Agoumagan” (chapelet, coris, palmnuts...) he drops a number of time in the “eight time” system according to the system of “VO”. “As in human language we obtain 25 letters, the sixteen signs combines to 969 (nine hundred and sixty nine) combinations known as “Eadu”. 969 in fon language: (Afene-kenne-ten-ne).

This is the general view of the sixteen geomancic signs of the sixteen houses. It is a curious symetry on the vertical and horizontal plane of the signs in nature. Fâ initiates would find it easy and intersting for their constation assignments. 
     

GBE MEDJI	YEKU GBE	WOLI GBE	DI GBE	LOSSO GBE	WINLIN GBE	ABLA GBE	AKLAN GBE	1
GBE YEKU	YEKU MEDJI	WOLI YEKU	DI YEKU	LOSSO YEKU	WINLIN YEKU	ABLA YEKU	AKLAN YEKU	2
GBE WOLI	YEKU WOLI	MEDJI WOLI	DI WOLI	LOSSO WOLI	WINLIN WOLI	ABLA WOLI	AKLAN WOLI	3
GBE DI	YEKU DI	WOLI DI	MEDJI DI	LOSSO DI	WINLIN DI	ABLA DI	AKLAN DI	4
GBE LOSSO	YEKU LOSSO	WOLI LOSSO	DI LOSSO	LOSSO MEDJI	WINLIN LOSSO	ABLA LOSSO	AKLAN LOSSO	5
GBE WINLIN	YEKU WINLIN	WOLI WINLIN	DI WINLIN	LOSSO WINLIN	WINLIN MEDJI	ABLA WINLIN	AKLAN WINLIN	6
GBE ABLA	YEKU ABLA	WOLI ABLA	DI ABLA	LOSSO ABLA	WINLIN ABLA	ABLA MEDJI	AKLAN ABLA	7
GBE AKLAN	YEKU AKLAN	WOLI AKLAN	DI AKLAN	LOSSO AKLAN	WINLIN AKLAN	ABLA AKLAN	AKLAN MEDJI	8
GBE GUDA	YEKU GUDA	WOLI GUDA	DI GUDA	LOSSO GUDA	WINLIN GUDA	ABLA GUDA	AKLAN GUDA	9
GBE SA	YEKU SA	WOLI SA	DI SA	LOSSO SA	WINLIN SA	ABLA SA	AKLAN SA	10
GBE KA	YEKU KA	WOLI KA	DI KA	LOSSO KA	WINLIN KA	ABLA KA	AKLAN KA	11
GBE TRUPKIN	YEKU TRUPKIN	WOLI TRUPKIN	DI TRUPKIN	LOSSO TRUPKIN	WINLIN TRUPKIN	ABLA TRUPKIN	AKLAN TRUPKIN	12
GBE TULA	YEKU TULA	WOLI TULA	DI TULA	LOSSO TULA	WINLIN TULA	ABLA TULA	AKLAN TULA	13
GBE LETE	YEKU LETE	WOLI LETE	DI LETE	LOSSO LETE	WINLIN LETE	ABLA LETE	AKLAN LETE	14
GBE TCHE	YEKU TCHE	WOLI TCHE	DI TCHE	LOSSO TCHE	WINLIN TCHE	ABLA TCHE	AKLAN TCHE	15
GBE FU	YEKU FU	WOLI FU	DI FU	LOSSO FU	WINLIN FU	ABLA FU	AKLAN FU	16

 

GUDA GBE	SA GBE	KA GBE	TRUKPIN GBE	TULA GBE	LETE GBE	TCHE GBE	FU GBE	1
GUDA YEKU	SA YEKU	KA YEKU	TRUKPIN YEKU	TULA YEKU	LETE YEKU	TCHE YEKU	FU YEKU	2
GUDA WOLI	SA WOLI	KA WOLI	TRUKPIN WOLI	TULA WOLI	LETE WOLI	TCHE WOLI	FU WOLI	3
GUDA DI	SA DI	KA DI	TRUKPIN DI	TULA DI	LETE DI	TCHE DI	FU DI	4
GUDA LOSSO	SA LOSSO	KA LOSSO	TRUKPIN LOSSO	TULA LOSSO	LETE LOSSO	TCHE LOSSO	FU LOSSO	5
GUDA WINLIN	SA WINLIN	KA WINLIN	TRUKPIN WINLIN	TULA WINLIN	LETE WINLIN	TCHE WINLIN	FU WINLIN	6
GUDA ABLA	SA ABLA	KA ABLA	TRUKPIN ABLA	TULA ABLA	LETE ABLA	TCHE ABLA	FU ABLA	7
GUDA AKLAN	SA AKLAN	KA AKLAN	TRUKPIN AKLAN	TULA AKLAN	LETE AKLAN	TCHE AKLAN	FU AKLAN	8
GUDA MEDJI	SA GUDA	KA GUDA	TRUKPIN GUDA	TULA GUDA	LETE GUDA	TCHE GUDA	FU GUDA	9
GUDA SA	SA MEDJI	KA SA	TRUKPIN SA	TULA SA	LETE SA	TCHE SA	FU SA	10
GUDA KA	SA KA	KA MEDJI	TRUKPIN KA	TULA KA	LETE KA	TCHE KA	FU KA	11
GUDA TRUKPIN	SA TRUKPIN	KA TULA	TRUKPIN MEDJI	TULA TRUKPIN	LETE TRUKPIN	TCHE TRUKPIN	FU TRUKPIN	12
GUDA TULA	SA TULA	KA TULA	TRUKPIN TULA	TULA MEDJI	LETE TULA	TCHE TULA	FU TULA	13
GUDA LETE	SA LETE	KA LETE	TRUKPIN LETE	TULA LETE	LETE MEDJI	TCHE LETE	FU LETE	14
GUDA TCHE	SA TCHE	KA TCHE	TRUKPIN TCHE	TULA TCHE	LETE TCHE	TCHE MEDJI	FU TCHE	15
GUDA FU	SA FU	KA FU	TRUKPIN FU	TULA FU	LETE FU	TCHE FU	FU MEDJI	16

Coiled from:” le FÂ, une géomancie divinatoire du Golfe du Bénin” by Rémy T. Hounwanou, éditions les nouvelleséditions  africaines.                                                                  

N.B: If you are interested in Ifa training courses please contact: ORISHA ODUDUA SPIRITUAL TEMPLE on our web site Consult also:http://www.geomance.com

                                                                                                                                                      Odu...The Orisa

This is an insert from the holy Odu Irete-Ogbe. Let this page shed some light on the Orisa called Odu.

You trample upon the brush. I trample upon the brush.
We trample the brush down together.
Ifa was consulted for Odu by these Awos.
They said, Odu is going from heaven to earth.
Whenever she arrive on earth.

They said, thee Odu, this is your beginning.
Olodumare gave her a bird.
She took this bird with her to earth.
Aragamago is the named that Olodumare gave this bird.
Aragamago is the name that Odu's bird carried.
He said, "You Odu, any undertaking upon which you send this bird, it will do.
He said, "Any place that it pleases you to send this bird, it will go.
He said, "If it is to do bad or good."
He said, Anything that it pleases you to tell it to do, it will do.
Odu brought this bird to earth.
Odu has said that no other person will be able to look upon it.
She said that it must not be looked upon.
If any enemy of Odu looks upon it,
She will shatter his eyes,
With the power of this bird, she will blind the eyes.
If another of her enemies peers into the calabash of this bird.
This bird Aragamago, will shatter their eyes.                                                   
She used this bird thusly.
She used it even to get to the house of Orunmila.
Orunmila went to consult his Awos.
The Oracle said, "If we teach intelligence to someone, his intelligence will be intelligent.
If we teach stupidity to someone, his stupidity will be stupid."
The Babalawos of the house of Orunmila consulted Ifa in order to know the day that he would take Odu as his wife.
In this manner Orunmila would take Odu for his wife.
The Awos of Orunmila said "Hee."
They said, Odu that you wish to take for your wife.
A power is in her hands.
They said, because of this power Orunmila must make an offering to the earth.
In the interest of all of his people.
They said, so that with this power, she will not kill and eat him.
Orunmila made the offering.
When Orunmila had made the offering, they consulted Ifa for him.
Orunmila carried the offering outside.
At the arrival of Odu, she found the offering in the street.
Hee! Who has made this offering to the earth?
Ha! Esu said, "Orunmila has made this offering to the earth."
Because he wishes to marry you Odu.
Odu said, not bad.
All the things that Odu carried behind her, these are the bad things.
She told them to eat.
Odu opened the calabash of Aragamago, her bird, to the ground.
She told it to eat.
Odu entered the house.
When she had entered the house, Odu called Orunmila.
She said, "Orunmila, she had arrived."
She said, her powers are numerous.
She said, but she did not wish that they should fight with him.
She said, she did not want to fight with Orunmila.
She said, even if someone asked her help, asked her help to fight him, she would not fight him.
Because if Odu did not wish that Orunmila suffers.
Otherwise, if they wished to make Orunmila suffer. Odu, with the power and with the power of the bird, would fight the people.
When Odu finished speaking thusly.
Orunmila said, not bad.
The time came, Odu said, Thou Orunmila, You are going to learn my taboo.
She said, she wish to tell him her taboo.
She said, she did not want his other wives to see her face.
She said, that he should tell all of his other wives that they should not look at her face.
Whoever looked into her face, she would fight.
She said, she did not want anyone to look at her appearance.
Orunmila said, "Fine!"
He then called all of his wives.
He prevailed upon them.
The wives of Orunmila would not look at Odu's face.
Odu told Orunmila that.
She said, with him she would make his burdens good.
She said, she would heal all things.
She said, anything that he causes to go wrong, she would repair it.
She said, if he observed his taboo.
She said, all things that she completed would be good.
Anyone who would disturb them, she would in turn disturb them.
If Oso (sorcerer) wished to destroy.
She said, she would leave him nothing.
Then he himself would be destroyed.
All his children, who are Awo.
He will implore them that they should never dare to trifle with Odu.
Because Odu is the power of Awo.
He said, if the Awo possesses Ifa, he will also have Odu.
The power that Odu gives him says that.
No woman must look upon her form.e_ifa2.htmle_ifa.html
From this day no Babalawo is complete without possessing this Odu.
One who does not have Odu will not be able to consult Ifa.
The day that one comes into possession of Odu,
On that day will he become a person that Odu will not allow to suffer.

Ogbe -Oyeku-Iwori-Idi-Irosun-Owonrin-Obara-Okanran-Ogunda-Osa-Ika-Oturupon-Otura-Irete-Ose-Ofun-Ose-Tura

Extract from: http://www.cultural-expressions.com/ifa/orisha/orunmila.htm

The Orishas

The orishas are the emissaries of Olodumare or God almighty. They rule over the forces of nature and the endeavors of humanity. They recognise themselves and are recognised through their different numbers and colors which are their marks, and each has their own favorite foods and other things which they like to receive as offerings and gifts. In this way we make our offerings in the manner they are accustomed to, in the way they have always received them, so that they will recognise our offerings and come to our aid.

The orishas are often best understood by observing the forces of nature they rule over. For instance, you can learn much about Oshún and her children by watching the rivers and streams she rules over and observing that though she always heads toward her sister Yemayá (the Sea) she does so on her own circuitous route. Also observe how the babbling brook and the flash flood reflect her changeable moods. As you observe the orishas at work in the world and in your own lives you will gain a better understanding of them and their ways. Yes, they are complex, but no more so than any other living being such as you or I. We are also blessed from time to time in the religion with the opportunity to meet the orishas face to face during a bembé where one or more of their priests will be mounted.

Elegba

Elegba (also referred to Eleggua or Elegguá)is the owner of the roads and doors in this world. He is the repository of ashé. The colors red and black or white and black are his and codify his contradictory nature. In particular, Elegba stands at the crossroads of the human and the divine, as he is child-like messenger between the two worlds. In this role, it is not surprising that he has a very close relationship with the orisha of divination, Orunmila. Nothing can be done in either world without his permission. Elegba is always propitiated and always called first before any other orisha as he opens the door between the worlds and opens our roads in life. He recognises himself and is recognised by the numbers 3 and 21.

Ogún

Ogún is the god of iron, war and labor. He is the owner of all technology and because this technology shares in his nature, it is almost always used first for war. As Elegba opens the roads, it is Ogún that clears the roads with his machete. He is recognised in the numbers 7 and the colors green and black.

Oshosi

Oshosi is the third member of the group known as the Guerreros or Warriors, and is received along with Elegba, Ogún and Osun in order to protect the Guerreros initiate and to open and clear their roads. Oshosi is the hunter and the scout of the orishas and assumes the role of translator for Obatalá with whom he has a very close relationship. His colors are blue and yellow.

Obatalá

Obatalá is the kindly father of all the orishas and all humanity. He is also the owner of all heads and the mind. Though it was Olorun who created the universe, it is Obatalá who is the creator of the world and humanity. Obatalá is the source of all that is pure, wise peaceful and compassionate. He has a warrior side though through which he enforces justice in the world. His color is white which is often accented with red, purple and other colors to represent his/her different paths. White is most appropriate for Obatalá as it contains all the colors of the rainbow yet is above them. Obatalá is also the only orisha that has both male and female paths.

Oyá

Oyá is the ruler of the winds, the whirlwind and the gates of the cemetery. Her number is nine which recalls her title of Yansa or "Mother of Nine" in which she rules over the egun or dead. She is also known for the colors of maroon, flowery patterns and nine different colors. She is a fierce warrior who rides to war with Shangó (sharing lightning and fire with him) and was once the wife of Ogún.

Oshún

Oshún rules over the sweet waters of the world, the brooks, streams and rivers, embodying love, fertility. She also is the one we most often approach to aid us in money matters. She is the youngest of the female orishas but retains the title of Iyalode or great queen. She heals with her sweet waters and with honey which she also owns. She is the femme fatale of the orishas and once saved the world by luring Ogún out of the forests using her feminine wiles. And,in her path or manifestation of Ibú Ikolé she saved the world from draught by flying up to heaven (turning into a vulture in the process). Ikolé means Messenger of the House (of Olodumare). For this reason all who are to be initiated as priests, no matter what orisha rules their head, must go to the river and give account of what they are about to do. She recognises herself in the colors yellow and gold and her number is five. Peacocks and vultures are hers and we use them often to represent her.

Yemayá

Yemayá lives and rules over the seas and lakes. She also rules over maternity in our lives as she is the Mother of All. Her name, a shortened version of Yeyé Omo Eja means "Mother Whose Children are the Fish" to reflect the fact that her children are uncountable. All life started in the sea, the amneotic fluid inside the mother's womb is a form of sea where the embryo must transform and evolve through the form of a fish before becoming a human baby. In this way Yemayá displays herself as truly the mother of all. She, and the root of all the paths or manifestations, Olokun is the source of all riches which she freely gives to her little sister Oshún. She dresses herself in seven skirts of blue and white and like the seas and profound lakes she is deep and unknowable. In her path of Okutti she is the queen of witches carrying within her deep and dark secrets. Her number is seven for the seven seas, her colors are blue and white, and she is most often represented by the fish who are her children.

Shangó

Perhaps the most 'popular' of the orishas, Shangó rules over lightning, thunder, fire, the drums and dance. He is a warrior orisha with quick wits, quick temper and is the epitomy of virility. Shangó took the form of the fourth Alafin (supreme king) of Oyó on Earth for a time. He is married to Obba but has relations with Oyá and Oshún. He is an extremely hot blooded and strong-willed orisha that loves all the pleasures of the world: dance, drumming, women, song and eating. He is ocanani with Elegba, meaning they are of one heart. When sees the quickness with which lightning makes short work of a tree or a fire rage through an area, one has witnessed the temper of Shangó in action. Though he traded the Table of Ifá to Orunmila in exchange for the gift of dance, his children have an innate ability for divination. To acknowledge the greatness of this king, all in the religion raise up on the toes of our feet (or rise out our chairs if we are sitting) at the mention of his name. His colors are red and white and he recognises himself in the numbers four and six. He is most often represented by a double headed axe.

Orunmila

Orunmila is the orisha of wisdom and divination. He was the only orisha allowed to witness the creation of the universe by Olorun and bears witness to our destinies in the making as well. This is the source of his title of Eleri Ipin or "Witness to Destiny in its Creation". His priests, the babalawos or "Fathers of the Secrets" must devote themselves entirely to the practice of divination and the accompanying arts. Through the Table of Ifá his priests unfold the secrets of the universe and the secrets of the unfolding of our lives. His colors are green and yellow which reflect Orunmila's relationship with Osayín (the secrets of the plant world) and with Oshún, who is his apeteví with whom he has an extremely close relationship. Orunmila is wisdom and Oshún is knowledge, for wisdom without knowledge is useless, and one who has knowledge without wisdom is merely a danger to themselves and others.  

Consult:

 http.africa-photo.com

      http.awostudycenter.com

http.geomance.com