Code of Ethics Specifically for Ifa and Orisa Priests

Endorsed and Approved by the International Counsel for Ifa Religion (ICIR)
Below are the general rules set by the International Council for Ifa Religion that govern the
practice of Ifa worldwide. These provide a moral map and ethical framework that can be
used to find our way through difficult issues in the practice of Ifa and herbal medicine.
1. Honesty: A priest must strive for honesty, report exactly what Ifa or the Orisa say and will
not falsify the messages of Ifa or the Eerindilogun or misrepresent facts. He/she must not
deceive his/her client, colleagues or the public. If an Ifa Priest or Olorisa does not know the
correct interpretation of an Odu, the ethical thing will be to consult their mentor for guidance
or have the client continue with a more adept priest who can help.
2. Objectivity: A priest must strive to avoid bias in presenting Ifa and Orisa teachings,
injunctions and other areas of Ifa and Orisa knowledge where objectivity is required.
3. Integrity: A priest must strive to keep promises and agreements and act with sincerity of
purpose and consistency of thought and action.
4. Competence: There must be proper training under a competent Babalawo, Iyanifa, or
Olorisa or accredited Ifa or Olorisa college/institution of training and graduation before
practicing Ifa or Orisa work. A priest must maintain and improve his/her own competence
and expertise through lifelong education and training. Going through Ifa or Orisa initiation
alone does not automatically confer on an initiate the title of Babalawo, Iyanifa, or Olorisa
and does not permit him/her to practice as a Babalawo, Iyanifa, or Olorisa without first
going through the training and graduating.
5. Carefulness: A priest must avoid careless or avoidable errors and negligence. He/she
must strive to carefully and critically examine his/her Ifa and Orisa work in relation to that of
other Ifa and Orisa priests and ethics of Ifa and Orisa practice. A priest can also seek the
assistance of other priests in handling certain spiritual issues in order to ensure the spiritual
wellbeing of the client.
6. Openness: A priest must strive to share knowledge, ideas, tools and resources within Ifa
and Orisa groups and be open to criticism and new ideas.
7. Respect for Intellectual property: An Ifa and Orisa priest must honor patents, copyrights
and all forms of intellectual property. A priest must not convert another persons work into
his/her own work. Due reverence and acknowledgment must be given where necessary.
8. Confidentiality: A priest must strive to protect confidential Ifa and Eerindilogun
divinations/readings of his/her clients and other confidential communications.
9. Humility and Respect: A priest must strive to be humble at all times as demonstrated by
the Holy Prophet Orunmila. A priest must respect his/her colleagues and elders
(especially), acknowledge their presence and treat them fairly. The council does not
condone any form of disrespect to the elders whatsoever. Elders too must also be
respectful of the youths.
10. Social Responsibility: A priest must strive to promote social good and inter-personal
relationships within Ifa and Orisa gatherings/fellowships with a view to engendering peace

and tranquillity.
11. Non-discrimination: A priest must avoid discrimination against colleagues in the practice
of Ifa and Orisa on the basis of sex, ethnicity, race, language, dialect, or country or region
of origin.
12. Vulgarism/Profanity: A priest must avoid any form of obscenity, swearing, bad language,
or any type of profanity around Ifa and Orisa shrines or in temples and other sacred places.
Ifa/Orisa rites and rituals that are supposed to be secret must be held sacrosanct and on no
account must pictures or videos of these be displayed in the social media for public
consumption. There are some rituals and rites that are ok for the general public to view or
listen to but please check with your mentor before placing such videos or recordings for the
general public to see or hear. The use of vulgar language in general out in public should
also be desisted by a good Ifa and Orisa priest as this shall not be tolerated, especially
within Ifa and Orisa gatherings, ceremonies, festivals, rites, etc.
13. Violence and evil: No Ifa or Orisa priest shall engage in violence or any act of terrorism.
The Council is vehemently opposed to these types of acts irrespective of the
circumstances. A priest in particular must not think or plan evil against a fellow Ifa or Orisa
priests, practitioners and any other person of the public.
14. Patience: A priest must strive to imbibe the virtue of patience and maintain good
character (Iwa Pele) in all his/her dealings at all times.
15. Extortion: A priest must not collect or extort money from the client or any member of the
public under false pretence.
16. Ifa and Orisa Initiations: A priest must not single handedly initiate people into Ifa or
Orisa as the process of Ifa and Orisa initiation is a life changing one for the person to be
initiated. Assistance of other competent Babalawo, Iyanifa, or Olorisa MUST be sought in
this regard. To initiate by oneself without the assistance of other adept or competent priests
is regarded as unethical.
As we develop and grow in character as Ifa and Orisa followers and priests it is important to
know that there is a very strict protocol to training to become a priest. In accordance with
traditional Ifa and Orisa practice, initiation alone DOES NOT make one a priest. It is only
after one has been trained, tested, and has graduated that one can call him or herself a
priest. Below is the process that ALL would be Ifa priests go through before being bestowed
the title of Babalawo or Iyanifa and being allowed to practice on his/her own. The structure
to become an Orisa Priest is similar but is geared more toward the rituals and rites related
to the Orisa one is initiated into. Below is the general structure of training to become a
Babalawo or Iyanifa (Ifa Priest).
7 Steps to becoming a Babalawo or Iyanifa
1. One is introduced to the Opon Ifa, the Opon Ifa is opened for the Omo Awo, and a
solemn pledge is made to study Ifa and abide by Ifas philosophy, ethics, and principals.
2. The Omo Awo will begin to learn how to use the Ifa determinants and learn how to cast
and identify the various signatures using the Ikin or Opele.

3. The Omo Awo will be given Ifa verses to memorize and they will be trained in dissecting
the various verses in order to give their future clients an accurate message. They will also
memorize the various Ebo, Akunlebo, Ipese, Etutu, etc that are attached to each Ifa verse.
The amount of Ifa verses to be memorized before being allowed to graduate depends
entirely on the Baba Ifa one is mentoring under. Some will expect only 4 verses per Odu Ifa
which is the minimum allowed in most places, while others may expect 6 or 8 verses before
being allowed to graduate.
4. The Omo Awo will be taught how to offer Ebo or Ebo Riru (ritual performed on the Opon
Ifa consisting of recitation of various Ifa verses), perform Akunlebo or Ibo (feeding of the
divinities), Ipese (feeding of the elders of the night), Ibori (feeding of Ori), Etutu, etc.
5. The Omo Awo will be taught how to make various Akose, Atese, Ise Ifa, Oogun, Ajajo,
etc.
6. The Omo Awo will be taught how to perform Ose Ifa, Odun Ifa, Ikosedaye, Itelodu,
Igbeyawo, Isinku, etc
7. If the Omo Awo has not yet been initiated into Ifa, the Omo Awo will be initiated into Ifa
and given their final rites of graduation called Ayeye Aseyori Awo. If the Omo Awo was
already initiated into Ifa, they will receive their final rites of graduation called Ayeye Aseyori
Awo. Even after graduation, the Omo Awo is expected to do an internship of one to three
years before practicing on his/her own.
Note: Before graduation takes place, the Omo Awo will be drilled extensively on all they
have been learning under their Baba Ifa. If the Omo Awo does not pass, they will be asked
to continue their studies in those areas they lacked competence and will be retested at a
later date.
Aboru aboye