The Handbook of Yoruba Religious Concepts

1. Yoruba: An Ancient Faith Centered on a Creator God and Divine Forces.

The indigenous Yoruba has a belief in the existence of a self-existent being who is believed to be responsible for the creation and maintenance of heaven and earth, of men and women, and who also brought into being divinities and spirits who are believed to be functionaries in the theocratic world as well as intermediaries between mankind and the self-existent Being.

One Supreme God. At the core of Yoruba belief is Olodumare (also called Olorun), the self-existent, supreme Creator of all things. Olodumare is not directly worshipped but is recognized as the ultimate source of existence, present in all aspects of nature and life through the inherent force called a e. This monotheistic foundation existed long before external influences.

Divine Emanations. Olodumare manifests through numerous divinities known as Ori as, who are seen as emanations or functionaries of the Creator. These Ori as were sent to assist in the spiritual and physical evolution of humankind. They are not mythological constructs but elemental beings comprised of greater heavenly properties, closer to the source of Existence.

Beyond Paganism. Despite being labeled "pagan" or "heathenistic" by some major world religions, Yoruba shares fundamental concepts with many ancient faiths. It recognizes abstract and intangible manifestations of spiritual forces, utilizes rituals and symbols, and seeks transcendence, demonstrating a universal human need to connect with the divine and make sense of reality.

2. Ori as: Divine Emanations Guiding Human Evolution.

Aspirants are directed to see the Ori as as divinities of the Yoruba cosmology and as emanations of the Olodumare.

Forces of Nature and Divinity. Ori as symbolize the forces and forms of human divinity potential, manifesting divine power in nature. There are said to be 400 + 1 Ori as, representing infinite possibilities. They are not the physical objects worshipped, but the life force, energy, and consciousness within them, serving as symbols of eternal existence.

Assisting Character Development. Worship of the Ori as is fundamentally linked to the development of iwa-pele, or balanced character and attitude. The Ori as assist humans in this crucial purpose on earth. The connection between one's ori (consciousness) and iwa-pele (behavior) is reciprocal: as consciousness elevates towards the divine, behavior reflects that divinity.

Key Ori as and Attributes:

• E u-Elegba: Messenger, holder of a e, guardian of crossroads, negotiator between forces.
• Obatala: Arch-divinity, molder of human form, purity, wisdom, Olodumare's emissary.
• O un: Love, sensuality, beauty, river divinity, fertility, fine arts.
• Ogun: Iron, war, civilization, justice, path clearing, protection.
• Yemoja: Oceans, mother of Ori as, matriarch, protection, secret arts.
• Oya: Cemetery guardian, storms, winds of change, death and rebirth.
• ango: Deified Alafin, lightning, drum/dance, transformation, protection.

3. Ifa and Orunmila: The Path to Destiny and Divine Alignment.

Orunmila is deemed the prophet of the Yoruba religion and culture.

Prophet of Wisdom. Orunmila is the central prophet of Yoruba, who developed and expounded the esoteric system known as Ifa. He is considered God's second-in-command (Ibikeji Olodumare) and was present at creation, knowing the truth and destiny of all beings. His name means "Only Heaven knows the way to salvation," highlighting his messianic status.

The Ifa Corpus. Orunmila's teachings are embodied in the Ifa corpus, once oral scriptures now written, known as the Odu. The Odu are comprised of sixteen major heavenly prophets (Oju Odu) and 240 minor combinations (Omo Odu), each containing verses (ese), moral teachings (kiki), and narratives (itan). Learning the Odu is a lifelong endeavor for priests and seekers.

Achieving Alignment and Destiny. Ifa provides the means to reach titete, the alignment of one's earthly consciousness (ori) with heavenly consciousness (iponri). This arduous spiritual journey (irin ajo) requires focus, purity, and sincerity. Orunmila teaches that destiny (ayanmo) is the return to one's divine nature, achieved through divination, ritual, sacrifice, and adherence to moral ethics.

4. Divination: Communing with the Divine for Guidance.

To experience divination in the Yoruba context is to experience the core essence of Yoruba philosophy and worship.

Central to Practice. Divination is not merely "getting a reading" but a sacred act of communing with the divinities and the cosmic intelligence of Ifa. It is the primary method for seekers to understand themselves, the forces shaping their lives, and the path to overcoming obstacles and achieving alignment with their higher selves.

Tools of Revelation. Different levels of the priesthood use specific implements for divination. The high priest (babalawo/iyalawo) uses the ikin (palm nuts) and opele (divining chain) with the opon-Ifa (divining board). Priests/priestesses (o'lori a) use the merindilogun (sixteen cowrie shells). Novices begin with the obi and obi abata (kola nut or coconut shells).

Process and Interpretation. Divination involves casting the implements, noting the resulting patterns (which correspond to the Odu), interpreting the messages through verses, stories, and proverbs, and finally, applying the directives given. The process reveals whether situations come with blessings (ire) or curses (ibi) and what actions or offerings are needed to navigate them.

5. Ebo and Adimu: Reciprocal Offerings for Spiritual Balance.

Offerings and/or sacrifices are then made to the respective ajagun (divinities) and/or ajogun (demonic forces) within the Odu.

Replenishing A e. Offerings and sacrifices, collectively known as ebo, are fundamental acts of reciprocity in Yoruba practice. They are presented to the Ori as and ancestors (Egun) to replenish the a e (life force) that is expended when divine forces intervene on behalf of humans. This exchange is initiated and guided by divination.

Types of Offerings. Ebo can involve plant or object offerings used for cleansing or items created through the devotee's work (like cooking or carving). Adimu are offerings of tangible items not prepared by the devotee, such as fruits, flowers, cloth, or cooked foods. While animal sacrifice is a historical and traditional practice, the text notes it can be replaced by other forms of concentrated work and devotion.

Purpose and Meaning. Offerings are given for various reasons:

• Giving thanks for blessings received.
• Fulfilling sacred vows.
• Preventing or removing suffering.
• Substituting the offering for the devotee's challenges.
• Providing strength and stability.
  The ultimate sacrifice, however, is the human sacrifice of negative thoughts, destructive tendencies, and the lower self for divine principles.

6. Iwa-Pele: The Pursuit of Balanced Character and Righteous Living.

The Yoruba maintain that worship of the ori as assist in the development of iwa-pele or balanced character and balanced attitude.

The Highest Purpose. The most important purpose of a person on earth is to exhibit iwa-pele (divine and balanced character). Religion and worship are means to this end, not the end itself. The more enlightened one's consciousness (ori) becomes, the more their behavior reflects the divine, leading to a saintly or priestly development.

Principles of Righteousness. Achieving iwa-pele involves adhering to principles of righteous living (Iwa-l'aiye) and oneness with all things (Iwa-l'ewa). The culmination of these principles results in becoming an eniyan gidi (transcendental human). Devotees are also called to work tirelessly to advance the world to a state of transformed goodness (Ipo Rere).

Ancestral Guidelines. Ancestral wisdom provides specific guidelines for self-development and right living, emphasizing virtues like composure, respect, patience, caution, knowledge, wisdom, and understanding. The Thirteen Guidelines for Yoruba Self-Development explicitly forbid wickedness, stealing, selfishness, falsehood, hypocrisy, atrocities, disrespecting elders, and dishonoring women, while promoting truthfulness, kindness, sensitivity, chastity, and hospitality.

7. Ancestral Reverence: Wisdom and Guidance from the Egun.

It's the ancestors who have interpreted and revealed the words of the universal construct.

Keepers of Tradition. The Egun (ancestors) are highly revered in Yoruba tradition as the determiners of morality and truth. They provide the ethics, worldviews, and life directives that guide the living towards a good life, which in turn leads to a good death and everlasting life in the spirit world (Orun). Reverence for elders and ancestors is paramount.

Models of Conduct. Ancestors are not worshipped as gods but are honored and respected as spirits and predecessors who are next to the Creator. They are held up as models for the living to emulate, spurring good conduct. Libations are poured, and children are named after them to maintain their connection and influence.

Reincarnation and Legacy. The concept of reincarnation (tunde) reflects the desired return of ancestral souls (like Babatunde - father returns, Yetunde - mother returns) to strengthen the lives of their descendants. This emphasizes the continuity of moral values and wisdom across generations. The afterlife destinations (orun rere - good heaven, orun apadi - bad heaven) are determined by one's conduct in this life.

8. Initiation and Ritual: Essential Steps for Spiritual Connection.

The function of the initiation rituals is to make the ori a essence stronger within the devotee.

Process of Transformation. Initiation (Etutu) is a marked process of ritual ceremony and teaching that allows novices to pass beyond the natural mode and gain access to the cultural and spiritual modes of the Yoruba tradition. It is essential for connecting devotees to the divine, the ancestors, and the community, solidifying and actualizing the Ori a essence within them.

Stages of Development. Yoruba practice offers various levels of initiation, each deepening the devotee's connection:

• Ilekes: Receiving consecrated spiritual beads representing key Ori as.
• Ajagun: Receiving consecrated objects representing warrior Ori as for protection.
• Onifa: Receiving consecrated objects of Orunmila, connecting to Ifa and one's Odu.
• Elehan/Isese/Ocha: Initiation into the priesthood, involving trials, teachings, divination (Ita), and receiving the Oduori a (container holding the Ori a's a e).
• Babalawo/Itefa: Initiation into the high priesthood of Ifa, involving rigorous study and mastery of divination.

Purpose of Ritual. Rituals are not passive acts but creative agents that generate certainty, familiarity, and identity. They are performed to cleanse, heighten, and elevate the spirit, freeing the soul. Rituals are integral to all life stages, from birth and marriage to death, embedding religious substance within social structures and guiding the individual and community towards spiritual enlightenment.

9. Yoruba History: Survival and Adaptation Across Continents.

The key point realized is that history, no matter how tragic, provides at its end the dissemination of a people and culture throughout the globe.

Ancient Origins. Yoruba history traces back to migrations from East Africa/Egypt, influencing the indigenous Nok culture in Nigeria. Ile-Ife became the sacred city under King Oduduwa, followed by the rise of the Oyo Empire under Oranmiyan. This era saw significant cultural and religious development, with Ile-Ife as the spiritual capital and Oyo as the governmental seat.

Impact of Enslavement. The transatlantic and trans-Saharan slave trades, particularly from the 18th century onwards, decimated the Yoruba nation. Large numbers of Yoruba, including elite classes and initiated members, were forcibly transported to the New World. This tragic displacement paradoxically led to the widespread dissemination of Yoruba culture and religion.

Syncretism and Survival. In the New World, Yoruba traditions survived by blending with dominant religious structures, primarily Catholicism, through a process called syncretism. Ori as were masked behind Catholic saints, allowing practices to continue secretly. This led to the development of distinct New World traditions like Santeria (Cuba/Puerto Rico), Candomble (Brazil), and Vodun (Haiti), preserving the core Yoruba beliefs despite immense hardship and cultural pressure.

10. Holistic Practice: Integrating Herbs, Prayer, Dance, and Internal Work.

As the study of ori as intensifies, it becomes apparent that nature is a vehicle to god-consciousness.

Nature as Divine Manifestation. Yoruba practice deeply integrates the natural world, viewing nature as a manifestation of Olodumare and the Ori as. Herbs (Ewe) are vital for healing and spiritual empowerment, used in medicinal preparations and spiritual baths (Omiero) to cleanse and enhance a e. Osain is the Ori a of botany, invoked for the healing properties of plants.

Expressions of Devotion. Worship is expressed through various embodied practices. Adura (prayer) is essential for communing with Ori, ancestors, Ori as, Orunmila, and Olodumare, seeking transcendence and protection. Prayers can be spoken, chanted, or sung as oriki (praise songs). Ijo ati Orin (dance and song), often accompanied by drums, are all-encompassing expressions that open devotees to a e and can lead to possession states where the Ori a mounts the devotee.

Internalizing the Divine. Esotericism in Yoruba involves the internalization of concepts and practices, leading to inner growth and understanding. The Ori as can be understood as dwelling within human existence, corresponding to internal energy centers like the chakras in other traditions. Practices like meditation (asaro), self-control (ikoso), peaceful volition (ifaiyabale), and discipline of silence (idake roro) are part of the path to integrating divine principles and achieving a state of tranquility (toro).

Last updated: June 9, 2025