Orisa initiations are designed to place an initiate in alignment with the spiritual principles that support the person’s character type and destiny.  Ifa teaches that every person is born under the influence of a particular archetype called Orisa.  Placing our consciousness in alignment with the Orisa that shapes our character is know as the path of least resistance.  This means it is the path of effective access to personal destiny.  Ifa teaches that alignment with destiny brings a blessing of long life, good health, abundance, and healthy family relationships and the potential for effectively parenting children.  Based on the tradition of Orisa initiation as performed in the Orisa lineages of Ode Remo Nigeria, the Orisa initiation is a three day ritual; there are no restrictions on the activities of the initiate after the initiation other than taboos received through divination.  The purpose of taboo is to effective guide the initiate towards their higher self.  Taboo foods are typically used as medicine in ritual circumstances to enhance altered states of consciousness.  In traditional Yoruba culture a person receives one Orisa per initiation, but they may receive a number of Orisa as determined by divination.There are a variety of Orisa initiations that emphasis the essential skills associated with each archetype.

Esu initiates have a communal responsibility to assist other initiates go into possession with their Orisa.  They are effective diviners and often use humor and contrary behavior to teach spiritual lessons.  They have communal roles in leading rituals involving singing and dancing in praise of Orisa.
Osoosi initiates have the latent ability to make effective use of astral travel as a way of seeing the future and as a way of solving personal and collective problems.  This ability can also be effective used for personal and communal protection.  In traditional Yoruba culture this skill is associated with hunting and tracking in the rain forest.

Ogun initiates have a communal role in the preparation of ritual food.  They also make charms and offerings associated with personal and communal protection.  In traditional Yoruba culture Ogun has a responsibility to protect the village.  Ogun has three forms of martial arts, one involves wrestling, one involves the used of swords and the other involves the use of invocations.
Obatala initiates are considered even tempered and good role models.  In traditional Yoruba culture they have the responsibility of resolving communal disputes and are expected to be effective diviners as a way to support the conflict resolution process.
Olokun in traditional Yoruba culture is the Spirit of the Ocean.  Those who receive initiation into Olokun are effective mediums and are able to access information needed to sustain communal harmony, health and abundance. 

Yemoja is the Spirit of Fertility.  In traditional Yoruba culture initiates of Yemoja are healers, midwives, and effective role models for raising children.  
Oya is associated with effective skills used in business and social organization.  In traditional Yoruba culture female initiates of Oya run the market place, and insure the fair distribution of natural resources.  Oya is also considered a warrior spirit who uses skill in astral travel as a tool for protecting members of the community from abuse and spirit intrusion.
Osun is associated with artistic skills and has skills in female health issues.  In traditional Yoruba culture Osun initiates are associated with making the cloth used for clothing and in the process of decorating sacred shrines.

Sango is associated with issue of communal justice and of protection especially the protection of children and orphans.  In traditional Yoruba culture Sango initiates have a responsibility to enforce communal taboos and to provide strategy for communal protection and defense.
Osanyin is the spirit of herbs.  Initiates have a responsibility to learn the function of the herbs and plants that are indigenous to the area where the initiate lives.  Herbs are used in communal ritual for spiritual cleansing, the preparation of sacred objects, physical health, spiritual protection and the enhancement of altered states of consciousness.

Ifa initiation is designed to place the initiate in alignment with the Spirit of Ela.  The word Ela means I am light.  The light of Ela is believed to be the Witness to Creation, meaning Ela is the Source of understanding personal and communal destiny.  This information comes from Ela through the combination of possession by Ela and divination.  Ifa initiates are required to learn the complete system of Ifa divination.   Ifa initiates have a communal responsibility to learn and preserve the full spectrum of ancestral wisdom.  All of the information related to healing, initiations, communal rituals and invocations for protection, prosperity and elevation of consciousness are coded into the mythical language of the Ifa system of divination.  Ifa initiation takes three days.  There are no restrictions on the actions of the initiation after initiation other that those taboo that are established through divination.  Ifa initiation is open to men and women and there are no taboos on sexual preference.   Ifa initiates are expected to be role models and mentors and to embrace the traditional Yoruba concept of Iwa pele meaning good character.