Babalawo (Babalao or Babalao in Latin America; literally meaning “father of mysteries” in the Yoruba language) is a spiritual title denoting a priest of the Ifá oracle. Ifá is a divination system representing the teachings of the Orisha Orunmila, the Òrìṣà of Wisdom, who in turn serves as the oracular representative of Olodumare. The female counterpart of a Babalawo is known as Iyanifa.
1. Definition
A Babalawo is a priest of Ifá, also known as Orunmila, who is probably the most popular deity in the Yoruba pantheon and certainly one to whom everyone pays great attention. In fact, Ifá is the deity of divination, a most important and favored epistemological mode in Africa in general.
Africans turn to divination on a daily basis and, therefore, to Ifa in Yorubaland for guidance and advice on all kinds of problems, trivial or critical. However, it takes a specially trained and carefully trained person to decipher Ifa’s messages to humans, and this is precisely the role of a Babalawo.
Those called to the priesthood of Ifa must undergo a long and costly initiation process, which can last between 3 and 15 years.
2. Functions in society.
Babalawos verify the future of their clients through communication with Ifá, much like the Fates in Greek mythology. This is done through the interpretation of patterns on the divination chain known as Opele, or the sacred palm nuts called Ikin, on the traditional wooden divination tray called Opon Ifá.
In addition to this, some of them also perform divination services on behalf of the kings and supreme chiefs of the Yoruba. These figures, who hold chieftaincy titles such as Araba and Oluwo Ifa in their own right, are members of the recognized aristocracies of the various traditional Yoruba states.
3. Training
Traditionally, Babalawo and Iyanifa generally have additional professional specialties. However, Babalawos and Iyanifas are primarily trained for problem determination, or to divine how “Ìwà” (i.e., character) can be maintained so that “ire” (i.e., what is desired) can manifest, and the application of both spiritual and related secular solutions.
Their primary function is to help people find, understand, and align with their individual “Orí” (the spiritual head one chooses before birth) until they experience spiritual wisdom as part of their daily experience.
This is done by identifying the client’s spiritual “destiny” or Ori, and developing a spiritual plan that can be used to support, cultivate, and live that destiny.
The mysteries and teachings of Ifá revealed in divination are contained in Odu. Odu Ifá Odu Ifá is a literary compilation by Orunmila that incorporates the experiences of priests and their clients and their results along with their stories. This documentation known as Odu Ifá contains sixteen important books.
However, there are a total of two hundred and fifty-six (256) Odu that refer to all actions and their consequences, circumstances, and situations in life based on the countless Ese Ifá (poetic tutorials). The code 256 Odus is a combination of a collection of sixteen, each of which has sixteen alternatives and forms the basis of the divination systems of the Ifa religion.
The stories, poetry, and proverbs of Ifá are not written down but are transmitted orally from one Ifá priest to another. The Babalawos and Iyanifas receive training in memorizing and interpreting the two hundred
4. Practices
One of the traditional practices of the Yoruba people is the worship of Ifá. It is a practice that originated thousands of years ago. It is a very ancient religion of the mysteries and messages of Olodumare revealed to man by Orunmila. Learn the basics of the Yoruba Ifá religion in this exciting article. Ifá is a divination system and religion of the Yoruba people.
It also refers to the verses of the literary corpus known as Odu Ifá. The Yoruba religion of Ifá is practiced not only among the Yoruba people of Nigeria, but also throughout West Africa, the Americas, and the Canary Islands. It also plays a fundamental role in the culture and traditions of Candomblé, Santería, Palo, Vodou, Umbanda, many other African-American religions, and some traditional African religions.
The High Priest of Ifá is known as Orunmila. The belief is that Orunmila was sent to earth by Olodumare (the creator of the universe) to bring the Laws of Olodumare to this world. According to Yoruba mythology, the Ifá oracle was founded by Orunmila in Ile-Ife (the city believed to be the source of the Yoruba people, Orirun Ile Yoruba) after Orunmila initiated himself and his students Asheda and Akoda.
Another mythology suggests that the religion of Ifá was brought to Ile-Ife by Setiu, a Nupe man who settled in Ile-Ife. Another history book entitled The History of the Yorubas from the Earliest of Times to the British Protectorate, written by two Nigerian historians, Obadiah Johnson and Samuel Johnson, tells us that Ifá was introduced to Oyo by Arugba, who was the mother of the eighth Alaafin of Oyo, Onibogi.
He initiated the Winged One of Ato and gave him the rites to initiate others. The Winged One then initiated the priests in the Empire of Oyo. Yoruba gods and goddesses Ooni of Ile Ife and his ex-wife, photo from asirimagazine.com Religion or spiritual system. The Ifá religion is not, in fact, a religion. It is more of a spiritual system based on belief in these three components: Olodumare (the Creator of heaven and earth), Orisa (Spirits of Nature), and the ancestors.
Olodumare According to Ife beliefs, Olodumare the Supreme Being has no gender and is not actively involved in the affairs of human beings. Olodumare created a universe that has everything humans need to live a full and happy life. Orisa “Every form of life and element of nature has an inner soul force, including rivers, rocks, clouds, metals, flowers, thunder, and wind.”
5. Tradition
African oral tradition. The natural forces that make up the universe are called Orisa, and each has its own specific functions. The human race is in constant communication with these natural forces, even if we are not aware of it. These Orisas serve as intermediaries between the Olodumare and humans.
It is believed that there are many Orisas operating in the universe, but the basic and popular ones are: Orisa Esu, the force or energy of opportunity. Orisa Obatala, the force or energy of peace. Orisa Ogun. The force or energy of the forest. He is also the spirit of dynamic creativity, as he is associated with metalworkers or blacksmiths. Orisa Osun, the force or energy of love and attraction of all good things on all levels.
Orisa Oya, the force or energy of wind and the force of sudden change. Orisa Sango, the force or energy of thunder. Orisa Yemonja or Olokun, the force/energy of the sea or oceans. These Orisas are also seen as gods. Therefore, they are known as the gods of the force of nature they control. For example, Orisa Sango is popularly known as the god of thunder.
Ancestors Belief in ancestors is an essential aspect of the Ifá system. We must revere our ancestors because there is a spiritual link between a revered ancestor and the rest of the living family. These ancestors are known as the living dead. The most important part of Ifá practices is Ifá divination.
And according to Ifá worship, it is Orunmila who reveals divinity and prophecy to the world. The priests and priestesses of Ifá are called Babalawos (men) and Iyanifas (women) respectively. They use “Opele,” a divination chain, in the “Opon Ifa,” a wooden divination tray for reading divinations.
They also use kola nuts called “Ikin” on the “Opon Ifa” and read the sacred palm to verify divinations and prophecies. Divination allows a person to periodically examine whether they are living in balance with nature and to know if they are following the path of their destiny.
People visit the priests and priestesses of Ifá to examine their destiny, fortune, and life on a regular basis. In addition, the priest and priestesses reveal to kings the divinity and prophecy about a Yoruba community or village and the rituals and sacrifices that must be performed from time to time.
