Here are categories of initiations and Babalawos/Iyanifas:
This is Ifá initiation in which the initiate witness the Odù. This initiation is the ultimate Ifá initiation. The initiate after training is given the permission and authority to perform Ifa work to the full extent.
Awo Elégań is when the initiate does not see or be introduced to the Odu. The Babaláwo or Iyánífá in these circumstances may not practice Ifá to its full extent because of the nature of their initiation. It takes at least between six to eight Babaláwos to initiate another awo. Receiving one hand of Ifá is much simpler and does not require a great number of awos. Some one with one hand of Ifá could not practice as a Babaláwo or Ìyánífá. One must be a fully initiated Ifa priest or priestess to practice Ifá. How ever any one that has one hand of Ifá can worship and pray to that Ifá for themselves and their families.
Ifá Ogun (Ifá in a War).
This Ifá initation that was done and finished the same day. This type of initiation started as a result of the incident that took place on the day the initiate was taken to the grove of Odù (Igbódù). War broke out in the town during the Ifá initiation, and the war drove everyone out of the Igbodu to the house. The ceremony was finished in the house. As from that time on, Ifá Ogun is been done. The Babalawos will come home to finish the ceremonies the same day.
Ifá Adó could be done in a room instead of going to the grove of Odù (Igbódù). The first time this Ifa initiation was done in Ado, ninety five people accompanied the initiate to the groove of Odù. In the ceremony the Ifa that came was Ìdènà, Òguńdá kosun that we also call Òguńdá perantań. The meaning of this Odù was that war is on its way. In a flash war broke in the town and killed twenty out of the 90 people. Since that day the initiation of that type is made in the room out of fear of the previous war. Before leaving the Igbódù, the Ifá priest or priestess are given their taboos. They may also be given the paraphernalia’s of Ifá and divination. Besides the Ikin, the Ọ̀pẹ̀lẹ̀ is another tool of divination. The ibos are the elements that represent good or bad in questions to Ifá in divination. The four cowries tied together represents Ire while the stone or the bone from the knee of a goat that was sacrificed to Èṣù represents Ibi. Sometimes Ibi are called the Ajoguns.
Here are few list of Ires and Ibis.
Ire Àìkú, (blessing of longevity) Ire Owó, (blessing of money) Ire Omo, (blessing of children) Ire Ayọ̀ (blessing of happiness) Ire Igbega lenu Ise (blessings of promotion on the job). Ire Aya, (blessing of wives) Ire Olá, (blessing of wealth), ire Iyi, (blessing of dignity) and so on and so forth.
Ibi Ikú, (negativity of death). Ibi arun, (negativity of disease and sicknesses) Ibi ofo, (Negativity of losses), Ibi ẹjọ́ (negativity of court cases and the law), Ibi àkóbá (something that was brought upon the person) and so on. The Babaláwo can know which hand to ask for going by the seniority of the Odus. If Odù on the right side of the Babalawo is the senior the left hand of the client is chosen. If the left side is higher the right hand of the client is chosen. Ọ̀pẹ̀lẹ̀ is an easier tool to use for the ìbò. Although some Babaláwos prefer to use the Ikin all through the divination. The arrangement of the seniority of the Odùs in this book is based on the order of the original sixteen major Odùs from Ile Ife which is the same arrangement in Ekiti.. It is slightly different from the arrangement of the Odùs from Ọ̀yọ́ and ijebu.