Church of the Lukumi Babalu Aye

clba journal 2001-05

 

DECREE ON STANDARDS

GOVERNING IYAWO VESTMENTS

AND MATTERS CONCERNING SAFETY

REVISED AND ADOPTED BY THE BOARD OF DIRECTORS

 

PROMULGATED

BY

OBA L. ERNESTO PICHARDO

JUNE TERM 1989

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From the very beginning of the Church men and women have set about following Olodumare with greater freedom and imitating the divine source through the practice of counsels, each in their own way leading a life dedicated to the Creator and emissaries. Many of them, inspired by the divine spirit founded religious families, which the Church gladly welcomed and approved under its authority. In accordance with the Divine Plan a variety of religious communities have grown which has made it easier for the Church to be equipped for meaningful work and ready for the building up work of the ministry.

 

In order that great value of a life consecrated to the vocation of priesthood and profession of the necessary counsels may yield greater good to the Church, the Board of Directors, and President, we present the following general principles of the adaptation and renewal of the religious life during the Iyawo year. This renewal must be advanced according to the highest rule established by divine odu and held as divine instruction. The ultimate norm of the religious life is to follow sacred doctrine and example of the divine Oduduwa regarding consecration and sacrament. Moreover, everyone should keep in mind that this renewal lies more on the faithful observance of tenets than multiplying institutional rules. It is beyond societies of common life without vows and secular institutes.

 

  1. The consecration of persons called to serve in the priesthood vocation by divine instruction begins with the process of renewal and spiritual rebirth (odu irosu oshe, oshe meji, ofun meji, odi meji, eji ogbe). Joined by sacrament and consecration (odu ogbe odi, oshe meji, eji ogbe,) by divine mandate and authority (odu iwori meji, obara meji, ofun meji) the Aboku begins the journey of spiritual rebirth in continuity of the master plan (odu irete otura).
  2. The transformation from Aboku spirit to consecrated Iyawo (odu irete meji, ofun owonrin) establishes the delicate balance between the physical person, divine spiritual sources, and natural energies of the Planetary system as created by the Almighty. This rebirth experienced through the consecration ceremony evolves by incrementing growth cycles. It is these expansive and contractive cycles moving from vulnerability to developed internalized spiritual strength which constitute the reason for Iyawo standards. Therefore, it should not be considered a matter of human life philosophy rather than individual Iyawo discipline and responsibility to observe divine instruction safeguarding the potential vulnerabilities.
  3. Upon consecration of the Iyawo the most vital point is the Ori – head as the superior source that serves as the sacred physical recipient of divine entry (odu eji ogbe). It is mandatory to cover the head with white cap or cloth originating at the point of consecration lasting through the first three lunar cycles (odu ogunda kete). It is the belief that exposure of the natural energies emanating from the moon and sun can affect the delicate balance established through consecration. Moreover, it is our belief that alteration of said balance by extension can become the pathway for the entry of spiritual entities (odu oyeku meji, ofun meji, ogunda kete, osa meji) capable of causing irreparable physical harm. The Iyawo must wear a white cap or cloth at all times, including bedtime hours, during these three cycles of great vulnerability. During the remaining nine lunar cycles the Iyawo must continue to cover the head during all evening hours. Iyawo must avoid direct exposure of the head during the sun’s transition at twelve o’clock and rainwater.
  4. However, in cases where the Iyawo may be exposed to large numbers of secular groups, societies of common life without vows, and secular institutions such as; common workplace, hospital, funeral home, cemetery, educational institutions, or other places where people gather in hope to release from human pain and suffering and/or seek redemption, requires the Iyawo to cover the head at all time (odu eji ogbe, oyeku meji, irosu meji, ogunda meji, ofun meji, obara bogbe, ogbe bara) in order to avert the potential dangers.
  5. Consecration of the Iyawo includes the needed white vestment during the entire twelve lunar cycles at all times (odu ofun owonrin, eji ogbe, obara meji, osa ogbe). It is our belief that the white color cloth is a symbol of Holy salvation, all encompassing, that rejects all destructive forces, and it’s the cloth that covers the body of the Almighty and all orisha funfun as direct emissaries. It is the principle of purity and light that covers our body upon consecration keeping our aura free from evil intrusion and a symbol of our committed rebirth.
  6. The Iyawo religious vestment would not be complete without the needed necklaces and bracelets particular to individual patron divinity which the Iyawo was consecrated to serve (odu oshe meji, ofun oshe, oshe ofun). These symbols have been consecrated specifically for the Iyawo and serve as sacred objects for the purpose of salvation. The Iyawo must wear the necklaces around the neck and the patron bracelet on the left wrist with their respective counterparts on the right wrist at all times during the three lunar cycles in order to be fully protected. This is to be observed followed by the traditional interchange for the remaining nine lunar cycles.
  7. The Iyawo shall not use any substance on the body that has impurities because they have not been expelled through means of consecration. By example such substances are, but not limited to – perfume, soap with fragrance or bath oils, nail polish and paint, body or facial creams with fragrance, lipstick, eyeliner, makeup, and others.
  8. The Iyawo shall not have a haircut (odu eji ogbe, irete meji) until the three lunar cycles are over and precautionary ritual preparation has been accommodated.
  9. Iyawo must use a personal soap and white towel. There cannot be sharing of clothing, pillow and sheets, hairbrush, comb, our use silverware that is not personal.
  10. . Iyawo must avoid handshakes during the twelve lunar cycles. It is the belief that laypersons can transfer negative influences upon contact. Laypersons must not be permitted to touch the body, head, or any consecrated object.

 

 

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