Ifa, as expressed in Africa, has always had Women as initiated Iyanifa (wife of Ifa) or, what the Foundation calls, Iyalawo (Mother of the Secrets). Nevertheless, it is a position that has troubled us at the Ifa Foundation, simply because it seemed to lack the inherent, and equal, balance that is the very essence of Ifa.

When one becomes knowledgeable about the philosophy, you increasingly come to understand that the very cornerstone of everything Ifa has to offer, is predicated on balance. It is from a lack of balance that ALL problems develop. The ancient wise men and women of the Yoruba culture identified the balancing energies (orisa) and developed ways for accessing their energy in order to restore balance. Indeed, every great Earth based philosophy has developed similar understandings. The Yin and Yang of the Chinese is probably most universally recognized.

Even the West tries to understand these relationships. Unfortunately, they view them as things, or separate items, rather than part of the whole. For example, recently western scientists discovered that men and women have a totally different response to stress. Men, will initiate their fight or flight" response while women will seek a peaceful solution as well as the support and advice of other female friends and family members. Western Science sees this as two different responses. In terms of Ifa wisdom, it is the perfect balance of the two energies combined. The calm and solution seeking Yin balancing the aggressive and confrontational nature of the yang.

A similar situation had to be addresses regarding women as Priests of Ifa? When examined it was clear: the "power" with which they were allowed to practice, was severely diminished in comparison to the male counterpart (Babalawo) whose energy they were inherently meant to balance.

For those that do not understand the confusion surrounding this issue, let me briefly explain. It is a basic tenet, expressed in the sacred Odu, that the male Ifa Priest, or Babalawo, achieved tremendous power and protection by making a pact with Odu. Odu, the feminine leader of a host of powerful energies that could destroy almost anything they faced, agreed to become Orunmila's wife (partner) under one condition: that Orunmila's other wives could not gaze upon her face. This insistence on a place of priority, in order to partner with the male Ifa Priest, was quickly accepted, as the powerful benefits far outweighed the taboo created. Note: It is important to understand that the Ifa priest has no real power in the sense of physical or mystical manifestation . The Babalawo's power stems from the wisdom of Orunmila that allowed the future to become clear.and the ways of adjusting it (achieving balance) to be clearly defined. So the addition of this incredible power added greatly to the male Ifa priest.

Because of this, the female, initiated into Ifa, was not allowed to see Odu as contained in the Igba Iwa. This is why Women Ifa Priests cannot be present at that time of Ifa initiation where the Igba Iwa is utilized to create a new Ifa priest. It is this prohibition that Lucumi/Santeria misunderstood and expanded to the illogical conclusion that " women cannot be Ifa priests." This incorrect conclusion was made easier by the sexist attitudes of the Catholicism which permeated their slave conditions, and later by the extreme machismo which seems part of the Latin male character.

Nevertheless, as the Foundation continued to examine this, it seemed illogical that the normal balance of the male and female was not operative in this relationship. While the Female Ifa Priest could do many things, including Divine, they inherently lacked the power of their male counterparts. This may be the way that most societies have constructed their social order, but it is NOT the way Oludumare created the Universe. While often having different roles and responsibilities, there is an inherent balancing equality in every aspect of Nature ( God's eternal Truths) . This equity was missing in the relationship between male and female Ifa Priests.

Through a series of serendipitous events, that equity can now be restored.

The specifics of how we were able to arrive at the understanding of this segment of the female Ifa priest's power involve a combination of logic, divine intervention and creative dynamics.

Several months ago, Iyalawo Vassa began to work on a sculpture she called: Spirit Woman. It was intended for an important Art Auction that would benefit the arts community here in Bloomington. Vassa performed most of her work in the early morning..beginning before sunrise and working as the first light of day gave way to the Spring sunshine. As her work on Spirit Woman continued, she commented that it was almost as if "it had a life of its own." She shared with me that, as she worked on the piece with torch and Mig welder, she kept getting a repetitive message: " DON'T GIVE UP YOUR POWER." Neither she, nor I, understood what it meant.

Finally, the piece was finished, and transported to the Gallery prior to the Auction itself. From that moment, strange things began to happen. While a critic viewing the piece wrote: " Vassa's tall, striking Female head, with long hair, created with a black steel cut-out profile and thin rods is dramatic and beautifully executed," other imbalances began to appear. Finally, on the night of the auction, it was Spirit Woman highlighted on the large television screens throughout cocktails and dinner prior to the actual auction. Everyone loved the piece, but Vassa was feeling increasingly ill at ease. " I don't think she wants to leave me," she said prior to the auction's beginning.

When the bidding began, piece after piece sold.until Spirit Woman was presented. Then, a strange quiet fell over the hundreds of people attending. No one bid. It was as if, no one could bid. Vassa left the auction confused by the events.

In the car going home I suggested that her instincts might prove more powerful than she had given them credit for. That her feelings of the piece coming alive, the message of " Don't Give Up Your Power," and her feeling that Spirit Woman did not want to leave her, might be small parts of a greater Truth.

As Ifa Priests we always look the Meta intellect and wisdom of Orunmila to answer our questions. This was no exception. Vassa divined for herself.several times over the next few days as the answers unfolded.

Through Orunmila we learned that Vassa had, in her Creative dynamic, through her Ogun energy and her Ifa priest energy, brought an orisa to life. Much as Susan Wenger has accomplished similar feats in Africa, Vassa's energy had reached out to capture the balancing energy she needed to become a complete Ifa Priest. An energy that restored the balance, leveled the power, and that ( in my opinion) sought the vehicle for its own expression. The message of "Don't give up your power," was true and accurate. The reason that the piece could not be sold was that it was alive, was Vassa's avatar for increased power and strength.and it could, under no circumstances, go to some stranger that had no understanding of its energy. It had found its home, here at Ola Olu, as the first living expression of the balancing female power for the Ifa priest. It comes from the general complex of nana Buukun.

In this quintessential act of Creative Dynamics, the balance is restored, the inequities of culture addressed, and the potential for greater achievement and growth created.

The complexities and nuances of this experience, and how it relates to Women will be discussed in length at our Workshops.