Odu Ifa Iwori Ogunda (Iwori Aweda)

Ifa Divination for Aweda: The Fundamental Choice Between Medicine and Sacrifice

The Character of Aweda: Courage Without Wisdom

This foundational divination introduces us to Aweda, a character whose name has become synonymous with the Odu itself. Aweda is described as someone who is "very brave" or "courageous" (ti o gboju), but whose courage is misplaced. Rather than placing his trust in sacrifice and divine guidance, Aweda relies heavily on medicines and charms (oogun). This character represents a common human archetype—the person who seeks power and protection through mystical means while neglecting spiritual fundamentals.

The Yoruba worldview recognizes that medicines and charms have real power; they are not dismissed as mere superstition. However, Iwori Aweda teaches that this power is limited, temporary, and potentially dangerous when it becomes one's primary spiritual strategy. Medicines can fail, charms can be neutralized by stronger forces, and reliance on them creates a never-ending arms race where one must constantly seek more powerful preparations to counter enemies' escalating mystical attacks.

The Alternative Path: Sacrifice and Good Conduct

Ifa's instruction to Aweda—and to all who receive this Odu—is clear and uncompromising: "Etutu ni ko mon se dada" (One must perform sacrifice and maintain good conduct). The pairing of sacrifice (etutu/ebo) with good conduct (iwa rere/dada) is crucial. Sacrifice without ethical behavior is ineffective, while ethical behavior without sacrifice lacks the spiritual power needed to manifest blessings in the physical realm.

This instruction establishes a spiritual principle that runs counter to magical thinking: there are no shortcuts to lasting protection and prosperity. You cannot buy safety through powerful charms while treating people poorly, nor can you expect divine blessings while neglecting prescribed offerings. The path Ifa prescribes requires both material investment (the sacrifice itself) and personal transformation (good conduct).

The Sacred Verse

Eda ogbogun ebo ni
Ifa ni ka mon se dada
Adifafun aweda ti o gboju
Le oogun ju ebo lo
Nje iwori aweda,
Eda ogbogun
Ebo ni ifa ni ka mon se

English Translation

The person does not rely on medicine but on sacrifice
Ifa says one must maintain good conduct
Divination was cast for Aweda, who was very brave and
Relied on medicine more than sacrifice
Therefore, Iwori Aweda,
The person who does not deal with medicine
But always sacrifices at all times.

Understanding the Prescribed Sacrifice

The ebo for this divination includes two roosters (akuko adie meji), two hens (agbeboadie meji), one large rat (okete kan), palm oil (epo), and eko (fermented corn pudding). Each element carries specific spiritual significance:

• Two roosters: Represent alertness, protection, and the masculine energy needed to defend oneself
• Two hens: Symbolize nurturing, patience, and feminine receptive energy
• Large rat: Signifies resourcefulness, cleverness, and the ability to find provisions
• Palm oil: The universal life force and connector between physical and spiritual realms
• Eko: Sustenance, patience, and the willingness to undergo transformation (fermentation)

The Warning Against Excessive Reliance on Medicine

Ifa's warning is not against medicine itself but against misplaced trust. The divination cautions: "One should not trust so much in medicine but should always sacrifice at all times." This recognizes that medicines have their place but should never become the foundation of one's spiritual practice. Those who rely primarily on charms and preparations often develop a mentality of spiritual warfare—constantly seeking more powerful medicines to counter perceived attacks, living in perpetual fear that their protections might be overcome.

In contrast, those who prioritize sacrifice and good conduct live from a place of spiritual confidence grounded in divine favor rather than mystical power. They understand that no enemy's medicine can overcome the protection of properly performed sacrifice combined with ethical living. This is the liberation that Iwori Aweda offers—freedom from the anxiety of magical arms races and the peace that comes from divine alignment.

Modern Application: Shortcuts and Sustainable Solutions

For contemporary practitioners, this divination speaks powerfully to our modern tendency toward quick fixes and shortcuts. In today's context, "medicine" might represent any number of things people rely on instead of proper spiritual practice: excessive focus on material wealth as the solution to all problems, dependence on other people (mentors, partners, patrons) to provide what only divine alignment can give, reliance on knowledge, credentials, or connections rather than character, or seeking esoteric techniques and advanced practices while neglecting basic spiritual fundamentals.

Iwori Aweda teaches that sustainable success—in any area of life—comes through consistency in spiritual practice, maintenance of ethical standards, regular sacrifice and devotion, and trust in divine timing rather than forcing outcomes through willpower or manipulation.

For deeper understanding of Yoruba cosmology and practice, see this UNESCO documentation on Ifa of the Yoruba people of Nigeria.

Ifa Divination for Orunmila: Marriage Blessing Through Sacrifice

Orunmila's Tears: Even the Wise Need Divine Intervention

This divination presents a profound teaching by showing even Orunmila—the grand priest of Ifa, repository of all wisdom, and divine witness to creation—in a moment of vulnerability. The verse states: "Baba nfomi oju sogbere aya" (The father was crying for the blessing of having a wife). This image of Orunmila weeping challenges any notion that spiritual mastery makes one independent of divine grace or exempt from life's challenges.

The fact that Orunmila must cry for a wife—and more importantly, must perform sacrifice to obtain one—establishes several critical principles. First, marriage is not merely a social arrangement but a spiritual blessing that requires divine approval and intervention. Second, even those with vast spiritual knowledge and power cannot simply manifest their desires through will or wisdom alone; they must still observe proper protocols of sacrifice. Third, there is no shame in acknowledging need and seeking help through prescribed spiritual channels.

The Metaphor of Edu and the Great Rooster

The verse includes a curious phrase: "Nje ekowo wa ewa yan, Edu loko, Akuko gagara koni kowo se oko gbebo" (Come down with your money to choose Edu as your spouse; to the great rooster, the normal sacrifice offering will not be difficult). This metaphor requires unpacking to reveal its wisdom.

Edu refers to a type of dark-colored yam that must be cultivated with care and patience. The instruction to "choose Edu" suggests selecting a spouse who may not be flashy or immediately impressive but who has substance and will provide nourishment. The "great rooster" (akuko gagara) represents the person seeking marriage—someone of substance who understands that significant blessings require significant investment.

The phrase "koni kowo se oko gbebo" (it will not be difficult to perform the normal sacrifice) carries profound meaning: when you are serious about marriage and ready for its responsibilities (symbolized by being a "great rooster"), the sacrifice required will not seem burdensome. Those who balk at the cost of marriage ebo are revealing they're not yet ready for the commitment marriage represents.

The Sacred Verse

Ifa ni iwori aweda
Eda ogboogun
Ebo ni ifa ni ka mon se
Adifafun orunmila
Baba nfomi oju sogbere aya
Ebo ni won ni ko mon se
O si gbe bo nibe orubo
Nje ekowo wa ewa yan
Edu loko
Akuko gagara koni kowo
Se oko gbebo

English Translation

Ifa says Iwori Aweda
The person does not make medicine, but offers sacrifices
Ifa says one must have good conduct
Divination was cast for Orunmila
When he was crying for the blessing of having a wife
He was asked to offer the sacrifice
And he complied
Therefore, come down with your money to choose Edu
As your spouse
For the great rooster, the normal sacrifice offering
Will not be difficult.

The Prescribed Marriage Offering

The sacrifice for marriage blessings includes two hens (agbeboadie meji), two guinea fowls (eye etu meji), one rooster (akuko kan), kola nut (obi), wine/alcohol (oti), palm oil (epo), and eko. This combination addresses multiple dimensions of marriage:

• Two hens: Female energy, fertility, home-building capacity
• Two guinea fowls: Precious offerings showing serious intent, connection to Orunmila
• One rooster: Masculine energy, protection, family leadership
• Kola nut: Communication, clarity, opening of spiritual pathways
• Wine: Joy, celebration, libation to ancestors and deities

The Promise: Blessing Through a Woman

Ifa's message is encouraging: "There are blessings for this person through a lady." The divination recognizes that the person is anxious about marriage and still searching for a spouse. The instruction is clear: perform the sacrifice and then be blessed. The divination promises that the wife will come, and with her will come additional blessings beyond companionship.

Modern Application: Marriage in Contemporary Context

For those receiving this divination today, it speaks to anyone anxious about finding a spouse or facing delays in marriage. The teaching applies whether you're seeking your first marriage, marriage after divorce, or trying to restore a troubled marriage. The principles remain constant: marriage is a spiritual blessing that requires proper sacrifice, anxiety about marriage must be brought to Ifa rather than driving desperate actions, the qualities to seek in a spouse (substance over flash, symbolized by choosing Edu), readiness for marriage is demonstrated by willingness to invest properly in the sacrifice, and maintaining good conduct (iwa rere) is essential for attracting and maintaining a good spouse.

Ifa Divination for Wealth: Righteous Prosperity Through Right Action

Iwori's Way: Things Done According to How They Should Be Done

This divination introduces a fascinating linguistic construction: "Iwori wo oun rere da" (Iwori makes things according to how they should be done). The phrase "wo oun rere da" suggests divine order, proper alignment, and things manifesting according to their true nature. Unlike medicines that attempt to force outcomes or manipulate circumstances, this divination teaches that wealth comes through aligning with divine order and doing things correctly.

The verse continues with a prayer: "Ifa bi o bada rere tan, Ki o se rere ku fun mi" (Ifa, after doing things well, let good things remain for me). This reveals the difference between temporary gains and lasting prosperity. Many medicines and magical works can produce short-term results that quickly dissipate. True wealth—built on proper sacrifice and right conduct—endures and even multiplies over time.

Orunmila Crying for Wealth

Once again, we find Orunmila in tears, this time "crying for the blessing of wealth acquisition" (nfomi oju sogbere aje). The repetition of this image across different divinations within Iwori Aweda serves an important pedagogical purpose: it normalizes the experience of lack even among the spiritually advanced and reinforces that weeping before Ifa is not weakness but wisdom. The proper response to need is not magical manipulation but humble supplication combined with prescribed sacrifice.

What distinguishes the spiritually wise from the foolish is not absence of problems but response to them. The foolish seek magical shortcuts; the wise seek divine guidance and follow prescribed protocols. Orunmila demonstrates the wisdom of bringing one's needs directly to Ifa, performing the prescribed sacrifice, and trusting in divine timing.

The Sacred Verse

Ifa ni iwori wo oun
Rere da
Iwori wo oun rere da
Ifa bi o bada rere tan
Ki o se rere ku fun mi
Adifafun orunmila
Baba nfomi oju sogbere aje
Ebo ni won ni ko mon se
Osi gbebo nibe orubo
Nje iwori worere da fun miwa

English Translation

Ifa says Iwori makes things according to how they should be done
Iwori makes things according to how they should be done
Ifa, after doing things well
Let good things remain for me
Divination was cast for Orunmila
When he was crying for the blessing of wealth acquisition
He was asked to offer the sacrifice
And he complied
Therefore, I seek a good outcome from Iwori and bring it to me.

The Channel: Blessings Through One's Children

Ifa adds a specific detail: wealth will come "through one of the children of your elder or younger sibling" (nipase omo iyare kan ti yio laa). This reveals an important principle about how blessings manifest—often through unexpected channels and relationships. The wealth doesn't come directly from the heavens but through human relationships and family connections.

This teaching guards against spiritual isolation. Some people become so focused on their personal spiritual practice that they neglect family relationships and social connections. Ifa reminds us that blessings often flow through the very relationships we might be tempted to neglect. The instruction to honor one's nieces and nephews, to maintain good relations with siblings, and to invest in extended family becomes not just ethical obligation but practical wealth strategy.

The Prescribed Wealth Offering

The sacrifice includes two pigeons (eyele meji), two roosters (akuko adie meji), two guinea fowls (eyeetu meji), palm oil (epo), and eko. This combination addresses wealth from multiple spiritual angles:

• Two pigeons: Peace, multiplication, gentle energy that attracts rather than forces prosperity
• Two roosters: Vigilance, early awareness of opportunities, protective alertness over one's finances
• Two guinea fowls: Serious commitment to wealth work, precious offering showing recognition of wealth's value
• Palm oil and eko: The foundation—life force and patience necessary for wealth to develop

Modern Application: Sustainable Wealth Building

For contemporary practitioners, this divination speaks to anyone seeking financial breakthrough, struggling with career stagnation, envying others' prosperity while remaining stuck, tempted to pursue wealth through questionable means, or seeking to build generational wealth rather than just personal comfort.

The teaching emphasizes that lasting wealth comes through doing things correctly (proper business practices, ethical conduct), performing regular sacrifice to maintain spiritual alignment with prosperity, maintaining good family relationships as channels for blessings, patience to allow wealth to develop naturally rather than forcing quick results, and gratitude and generosity that keeps wealth flowing rather than stagnating.

Explore the systematic nature of Ifa wisdom through this scholarly study on the algebraic characterization of Ifa divination codes.

Propitiating Ori: The Foundation of All Blessings

The Relationship Between Inner and Outer Destiny

This profound divination addresses the relationship between Ori (inner spiritual head/destiny) and one's outer circumstances. The verse mentions "Ori" and "Ire gbogbo" (all good things), revealing that Ori is the ultimate source from which all blessings flow. No matter how many sacrifices one performs to external deities, without proper alignment and propitiation of one's own Ori, blessings cannot fully manifest.

The Yoruba concept of Ori deserves careful explanation. Ori is not merely the physical head but represents one's personal destiny, spiritual consciousness, and individual portion of divinity. Before birth, each person's Ori kneels before Olodumare (the Supreme Being) and chooses their destiny. Success in life depends largely on maintaining good relationship with this inner spiritual force that actually chose one's life path and knows the way to fulfill it.

Ori Crying for All Good Things

The divination was cast "for Ori, when crying with tears for all good things" (nijo ti fi omi oju sogbere ire gbogbo). This anthropomorphizing of Ori—showing it weeping and seeking blessings—teaches that even our own destiny requires support and propitiation. Your Ori wants you to succeed, but it needs proper honor and feeding to fully actualize the blessings it selected for you before birth.

The verse concludes with a prayer: "Ire gbogbo, Esa re wa ba ori duro, Ori o ni ire gbogbo" (All good things, come and stand with Ori, Ori will have all good things). This reveals the spiritual mechanics: blessings exist in potential, but they must be called to align with one's Ori. Through proper sacrifice and propitiation of Ori, these blessings are drawn from potential into manifestation.

The Sacred Verse

Iwori aweda
Eda o gbo ogun
Ebo ni ifa ni ka mon se
Adifafun ori
Nijo ti fi omi oju
Sogbere ire gbogbo
Ebo ni won ni ko mon se
Osi gbebo nibe orubo
Nje ire gbogbo
Esa re wa ba ori duro
Ori o ni ire gbogbo

English Translation

Iwori Aweda
The person does not rely on medicine
But on sacrifice
Divination was cast for Ori (inner spiritual head)
On the day it was crying
For all good things
They were advised to offer sacrifice
And they complied
Therefore, all good things
Come and stand with Ori
Ori will have all good things

The Critical Warnings in This Divination

Ifa provides three essential warnings for those receiving this divination:

1. Never trust only in medicine: Even in the context of propitiating Ori, the core message of Iwori Aweda remains. People seeking to empower their Ori sometimes turn to head medicines and preparations, but Ifa warns that these alone are insufficient. Proper sacrifice to Ori takes precedence over mystical medicines.

2. Always provide special food for the witches: The instruction to "peese fun awon agbalagba" (provide food for the elders/witches) reveals crucial wisdom. In Yoruba cosmology, Iyami (the mothers/witches) have significant power over whether one's Ori can manifest its blessings. Regular propitiation of these forces through food offerings prevents them from blocking the path between your Ori's intentions and their manifestation in your life.

3. Always be sacrificing at all times: This emphasizes that Ori propitiation is not a one-time event but an ongoing relationship. Just as you must regularly feed your physical body, so must you regularly feed your spiritual head through sacrifice and offerings.

The Prescribed Ori Offerings

The sacrifice includes two guinea fowls (eye etu meji), two roosters (akuko adie meji), two pigeons (eyele meji), one large rat (okete), kola nut (obi), and wine (oti). Additionally, one guinea fowl must be used specifically to propitiate Ori along with kola nut and wine.

The special Ori feeding with guinea fowl, kola, and wine creates direct connection between your conscious self and your spiritual destiny. The guinea fowl's speckled pattern mirrors the wisdom patterns of Ifa itself, the kola nut opens channels of communication with your Ori, and the wine creates the cool, peaceful state in which Ori can speak clearly to your consciousness.

Modern Application: Aligning With Your True Path

For contemporary practitioners, this divination speaks to anyone feeling blocked despite effort, sensing that their life is not fulfilling its potential, experiencing a disconnect between their talents and their achievements, feeling that success comes hard while others seem to flow easily, or seeking to understand and align with their true life purpose.

The teaching reveals that these struggles often indicate poor relationship with one's Ori. The solution involves regular Ori propitiation through sacrifice and offerings, feeding Iyami (the mothers/witches) to remove blockages, maintaining ethical conduct so Ori is not ashamed of your behavior, listening to inner guidance and intuition (the voice of Ori), and trusting the path your Ori chose rather than constantly fighting against your true nature.

Victory and Wealth Medicines (Akose Iwori Aweda)

The Paradox: Medicines Within the Anti-Medicine Odu

It may seem paradoxical that Iwori Aweda—the Odu that explicitly warns against relying on medicine—also prescribes specific medicinal preparations. This apparent contradiction reveals sophisticated spiritual understanding: the issue is not with medicines themselves but with misplaced priority and reliance. Medicines have their place in Ifa practice, but they must always be secondary to sacrifice and good conduct.

The medicines prescribed in Iwori Aweda are meant to be used only after proper sacrifice has been performed and only in conjunction with maintenance of good character. They are amplifiers of spiritual work already done, not substitutes for it. This understanding prevents the common error of seeking magical solutions while neglecting spiritual fundamentals.

Isegun: The Victory Medicine

The victory preparation includes three heads of large rats (ori okete meta), many "don't touch my child" leaves (ewe mon fowo ba omo mi pupo), and three whole alligator peppers (odidi atare meta). These are burned together, ground to powder, Ifa verses are chanted over them, and the powder is taken with cold eko every night before bed.

Spiritual components explained:

• Rat heads: Rats are resourceful survivors who outwit predators; their heads contain the intelligence and awareness needed to anticipate and avoid danger
• "Don't touch my child" leaves: These create spiritual boundary and protection, warning enemies to keep away
• Alligator peppers: Add heat and potency, representing the fierce protection that repels attacks
• Cold eko at night: The coolness and nighttime application create the optimal spiritual state for the medicine to work during vulnerable sleep hours

Aje: The Wealth Medicine

The wealth preparation uses Aje herbs together with Etiponola herbs, ground together and used to cook two snails. Prayer is recited thoroughly over the preparation, and the entire meal must be eaten.

Spiritual components explained:

• Aje herbs: Specifically associated with attracting wealth and prosperity
• Etiponola herbs: The name suggests "ears that hear wealth/prosperity"—opening one's spiritual receptivity to opportunities
• Two snails: Snails carry their homes on their backs, symbolizing self-sufficiency and the gradual, steady accumulation of resources
• Complete consumption: Eating the entire preparation represents total integration of the wealth consciousness into one's being

Critical Instructions for Medicine Preparation

These medicines should only be prepared and used under specific conditions:

1. After proper sacrifice: Never use these medicines without first performing the prescribed ebo for your situation. The medicines only work effectively when the spiritual groundwork has been laid through sacrifice.

2. With qualified guidance: A trained Babalawo should prepare these medicines or at minimum provide proper instruction. The grinding, the incantations, the timing—all matter significantly.

3. With good conduct: Using medicines while engaging in unethical behavior negates their effectiveness and can even turn them against you. The medicines amplify what you already are—if your character is poor, they amplify that.

4. With reasonable expectations: These medicines enhance spiritual work; they don't replace practical effort. The victory medicine helps you avoid enemies and navigate conflicts, but you must still maintain vigilance. The wealth medicine opens you to opportunities, but you must still work and make wise decisions.

Modern Adaptations and Substitutions

For practitioners in locations where specific ingredients are unavailable, consult with a knowledgeable Babalawo about appropriate substitutions. The spiritual essence of the ingredients matters more than exact botanical identity. However, never substitute randomly—improper substitutions can render the medicine ineffective or even dangerous.