Ìrúbo: Aligning with Divine Order
What makes Babaláwo different from spiritualists, psychics, mediums and energy workers is that Babaláwo are trained to negotiate with the forces of nature directly. These forces are summoned and petitioned to intervene and provide an appropriate solution in favour of the client and the Babaláwo. This is done through the process of ritual prayer and offering known as Ìrúbọ. Ìrúbọ is both the act of making a physical offering of specially prescribed materials; it is also the adopting or abandoning of certain character traits and habits that can enhance or limit ones potential for alignment with the beneficial forces of the Universe. Babaláwo encourage every client that has done an Ifá consultation to do the accompanying Ẹbọ to ensure that they receive the needed support to resolve their concerns favourably and prevent the recurrence of those problems.
In the the Òrìṣà traditions of West Africa and the diaspora the act of making Ẹbọ is of immense importance. As we move towards a more holistic understanding of different aspects of the the Òrìṣà tradition; the principle of Ẹbọ goes far beyond the limited concept of making a sacrifice. Ẹbọ is the vehicle in which Ifá diviners nourish various spiritual forces and energies within ones internal and external environment. Ẹbọ encompasses the actions we take to give up something of intrinsic value be it monetary and or behavioural for the welfare of self and others. Ẹbọ in essence, encompasses both physical offerings and psychological modifications as a means to align ones life force with the most suitable conditions necessary to create healthy transformation.
Ẹbọ can only be prescribed by trained Babaláwo after an Ifá divination has been done for and on behalf of the client(s) seeking Ifá’s injunction and guidance. When an Babaláwo consults Ifá, a guiding Odù or sign would be revealed by throwing of Ọpẹ̀lẹ̀ or the manipulation of sixteen Ìkín in a particular manner from which a sign is then printed on a diving board known as an Ọpọ́n Ifá. The Odù revealed contains the reasons for the clients consultations as well as the remedies used to resolve their circumstances in their favour. The advice and counselling shared along with the physical materials used for the Ẹbọ create a synergy bringing the client into better spiritual equilibrium with the universe. Ẹbọ simultaneously enhances your spiritual support system which results is a state where one is both energetically and spiritually more able to access the blessings of the universe. Ifá teaches us that, “as above, so below”, alternately what happens in the physical realm has its roots in the spiritual realm. To create change in the physical realm, we must influence the spiritual realm by way of special petitions, prayers and items intended to nourish the Spirit. Within nature there is a natural law of energetic exchange between all things. Something must be given for something to be received and if you want to receive, you must be ready and willing to give.
Ẹbọ Rírú is typically done on an Ọpọ́n Ifá to appease nourish all energies and forces ritually through the Ìmàle, Èṣù. Ẹbọ requires the expertise of a knowledgeable Awo to be done correctly. The reason for this is because Ẹbọ is a very intricate process where a lot of incantations, chants, and prayers will be said to raise the vibration of the client, the Diviner, and the physical materials being offered to a sacred level. Ẹbọ Rírú is a very esoteric process and relies on the Àṣẹ (power) of the Awo’s mouth. Ifá in the Odù, Ògúndá Masá (Ògúndá Ọ̀sá) says:
Yàyà sákulubẹ, Awo eba ọna, À dífá fún Ọ̀rúnmìlà, Lojo tó nmu ẹbọ tọ̀run bò wasayé, Wọn ni kò kaale ẹbọ ni ṣiṣe, Sisa tó ẹbọ mà sá ẹnu lo sa si, Nje nibo ni lẹbọ wá ẹnu eniyan lẹbọ wá ẹnu eniyan.
Yàyà sákulubẹ, The Babaláwo of the roadside, Cast Ifá for Ọ̀rúnmìlà when Ọ̀rúnmìlà was bringing Ẹbọ to Ayé, Ọ̀rúnmìlà was told that Ẹbọ would attempt to run away, Ẹbọ ran into the mouth of human beings.
Yàyà sákulubẹ is describing something in motion that is moving quickly and in a smart way that one has to step out from in front of and get out the way. This is the name of the Babaláwo of the road side. The Babaláwo themselves being associated with quick movement and intelligence are also associated with the energy of direction. It is these combined forces of movement, intelligence and direction that the Babaláwo is tapping into when invoking the act of transformation through Ẹbọ. The essence of the diviners names are describing the nature of Ẹbọ and how it works.
Ifá tells us how the power of manifestation within Ẹbọ resides in the Àṣẹ of the word and mouth of the Awo. Before Ọ̀rúnmìlà left the spirit realm to come to the physical realm they were told to make offering. The Awo in Ọ̀run told Ọ̀rúnmìlà that most likely Ẹbọ would run away from them and would go and hide somewhere. Ọ̀rúnmìlà was told that Ẹbọ would hide in Ẹnu, the mouth. They were given instructions and told what to do so that wherever Ẹbọ ran too, they would know how to find Ẹbọ and bring Ẹbọ out of its hiding spot in the mouth.
This is why Ẹbọ must include the esoteric power of the word along with physical materials to raise the vibrations of the objects from profane to sacred. Ifá says that Ẹbọ resides in the mouth of human beings and those who are knowledgeable know how to bring Ẹbọ out of hiding. It is through the process of Ẹbọ Rírú that the mouths of divinities are nourished. Once anyone’s mouth is appealed to, one is more inclined to listen to others concerns and help remedy an effective approach.
Ẹbọ Rírú are typically prescribed for four important reasons:
To continue to be in alignment with ones destiny;
To overcome negative or untoward influences disrupting ones destiny;
To reclaim a positive and harmonious relationship with ones destiny;
To correct a total imbalance and prevent interruption of ones life journey.
Aboru Aboye.
Ifawuyi Opeifa