No subject is more misunderstood, abused and maligned than the concept of money in Ifa. A great deal of this has resulted from the avarice, greed and bad character of too many practioners who used the motivating forces of fear, dependency and desperation to create small fortunes for themselves.generally with minimal benefit to the client.

Another huge motivation for this concept came from the Christian/Judaic views on the inherent evil of money. From chasing the Moneylenders from the Temple to the irrational separation of Spiritual and Temporal activities, these pillars of Western Religion gave money a bad name.( Not that it stopped them from putting the arm on every parishioner or member to cough up some of the evil stuff so they could stay in business.)

This combination of ingredients has led many people to believe that money and religion should be separate.

In reality, the wise men and women of ancient Yoruba culture, understood, with crystal clarity, that money was inherent in the successful practice of the philosophy of Ifa. It was self evident that the Priest, in order to continue his or her growth, to hone their skills and be of full benefit to the community, would not have the time to devote to any career other than their priesthood. So, it became imperative that the client, who was to avail, and benefit, themselves and their family from this accumulated knowledge and wisdom, would have to contribute to the Priest. These contributions were always in the form of wealth. It might be a chicken, goat, basket of Yams or cowry shells, but whatever form it took it said: " Here is the fruit of my labor and work so that I may benefit from the fruit and labor of yours."

It was simply yet another logical conclusion of the pragmatic way the universe worked. You care for something, it cares for you.

Indeed, this inherent understanding carries over into the most precise form of divination.that of the opele or Ikin. In each, two columns of energy are defined, with the right hand side of the two representing the temporal or everyday (wealth) activities of the client. It is this side which young Babalawos ( if they are correctly taught) will understand as the "causative" energy.the energy which goes over to "visit" the left ( emotional spiritual side ) with positive or negative results. In this basic, logical understanding that if a man or woman had not the means and ability to care for themselves and their families, little spiritual or emotional growth was possible, that once again exhibits Ifa's understanding and respect for wealth. While wealth is ( or should never be ) primary, it is important and hardly evil.

Other more subtle relationships and effects result from this understanding. For example, all divination, and ebbo are a result of a triangulation between the Diviner/Orunmila/Client and/or client/ebbo/orisa energy. Results ABSOLUTELY require all three sides to be in place. The Diviner's place is assured through their knowledge and wisdom, Orunmila's through his role as meta-intellect of the universe. But, the clients ONLY contribution to the energy matrix of this imperative triangulation is their contribution of wealth. In ebbo, it is the clients wealth which must provide the sacrifice or offering in order to create and maintain the necessary triangulation

I am often amused by the occasional client who fails to pay, or to pay in full. For the only person they are harming is themselves. Without payment, whether it is for divination, ebbo or even initiation, the process is corrupt and carries no Truth or lasting energy change. Without the third side in place, the pyramid of energy quickly collapses, and the information - once perfect and precise - has no meaning.

If you are confused as to why this would be, let me explain: Divination, ebbo and initiation are all the result of focused energy based upon the premise of equal contributions. The information, or result, that is obtained by this process is based on the assumption of that premise. When the premise is changed ( which is a matter of bad character- the anathema of the philosophy ) the information/results are an ephemeral fantasy. Smoke about to be dispersed, rather than solid change implemented and maintained. And it doesn't matter if it is someone who thinks because they sat at the Opon, or someone who thinks they received Ifa.If the process was corrupt, the results are non-existent.

This is not to say that Ifa did not have a large latitude for charity or Pro Bono work. If the babalawo or Iyalawo knowingly undertakes the process, understanding money is not a consideration, the process remains one of integrity.and the Priest reaches out through their wisdom and knowledge to form two sides of the triangulation. It then works and continues to.

You would be wise to cast off your negative feelings regarding the relationship between money and spirituality. One does not exist without the other.