Code of Ethics Specifically for Ifa and Orisa Priests

These provide a moral map and ethical framework that can beused 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 willnot falsify the messages of Ifa or the Eerindilogun or misrepresent facts. He/she must notdeceive his/her client, colleagues or the public. If an Ifa Priest or Olorisa does not know thecorrect interpretation of an Odu, the ethical thing will be to consult their mentor for guidanceor 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 ofpurpose and consistency of thought and action.
4. Competence: There must be proper training under a competent Babalawo, Iyanifa, orOlorisa or accredited Ifa or Olorisa college/institution of training and graduation beforepracticing Ifa or Orisa work. A priest must maintain and improve his/her own competenceand expertise through lifelong education and training. Going through Ifa or Orisa initiationalone does not automatically confer on an initiate the title of Babalawo, Iyanifa, or Olorisaand does not permit him/her to practice as a Babalawo, Iyanifa, or Olorisa without firstgoing through the training and graduating.
5. Carefulness: A priest must avoid careless or avoidable errors and negligence. He/shemust strive to carefully and critically examine his/her Ifa and Orisa work in relation to that ofother Ifa and Orisa priests and ethics of Ifa and Orisa practice. A priest can also seek theassistance of other priests in handling certain spiritual issues in order to ensure the spiritualwellbeing of the client.
6. Openness: A priest must strive to share knowledge, ideas, tools and resources within Ifaand 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 person’s 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 Eerindilogundivinations/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 bythe Holy Prophet Orunmila. A priest must respect his/her colleagues and elders(especially), acknowledge their presence and treat them fairly. The council does notcondone any form of disrespect to the elders whatsoever. Elders too must also berespectful of the youths.
10. Social Responsibility: A priest must strive to promote social good and inter-personalrelationships within Ifa and Orisa gatherings/fellowships with a view to engendering peaceand tranquillity.
11. Non-discrimination: A priest must avoid discrimination against colleagues in the practiceof Ifa and Orisa on the basis of sex, ethnicity, race, language, dialect, or country or regionof origin.
12. Vulgarism/Profanity: A priest must avoid any form of obscenity, swearing, badlanguage, or any type of profanity around Ifa and Orisa shrines or in temples and othersacred places. Ifa/Orisa rites and rituals that are supposed to be secret must be heldsacrosanct and on no account must pictures or videos of these be displayed in the socialmedia for public consumption. There are some rituals and rites that are ok for the generalpublic 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 outin public should also be desisted by a good Ifa and Orisa priest as this shall not betolerated, 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 thecircumstances. A priest in particular must not think or plan evil against a fellow Ifa or Orisapriests, practitioners and any other person of the public.
14. Patience: A priest must strive to imbibe the virtue of patience and maintain goodcharacter (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 thepublic under false pretence.
16. Ifa and Orisa Initiations: A priest must not single handedly initiate people into Ifa orOrisa as the process of Ifa and Orisa initiation is a life changing one for the person to beinitiated. Assistance of other competent Babalawo, Iyanifa, or Olorisa MUST be sought inthis regard. To initiate by oneself without the assistance of other adept or competent priestsis regarded as unethical.As we develop and grow in character as Ifa and Orisa followers and priests it is important toknow that there is a very strict protocol to training to become a priest. In accordance withtraditional Ifa and Orisa practice, initiation alone DOES NOT make one a priest. It is onlyafter one has been trained, tested, and has graduated that one can call him or herself apriest. Below is the process that ALL would be Ifa priests go through before beingbestowed the title of Babalawo or Iyanifa and being allowed to practice on his/her own. Thestructure to become an Orisa Priest is similar but is geared more toward the rituals andrites related to the Orisa one is initiated into.