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Aṣẹ, àṣẹ [1], aṣe [2], ase, or ashe is a Yoruba philosophy that is defined to represent the power that makes things happen and produces change in the Yoruba religion. It is believed to be given by Olódùmarè to everything — gods, ancestors , spirits, humans, animals, plants, rocks, rivers, and voiced words such as songs, prayers ...
Ase is the life-force that runs through all things, living and inanimate, and is described as the power to make things happen. It is an affirmation that is used in greetings and prayers , as well as a concept of spiritual growth.
A symbol of the Yoruba religion (Isese) with labels Yoruba divination board Opon Ifá. According to Kola Abimbola, the Yorubas have evolved a robust cosmology. [1] Nigerian Professor for Traditional African religions, Jacob K. Olupona, summarizes that central for the Yoruba religion, and which all beings possess, is known as "Ase", which is "the empowered word that must come to pass," the ...
The helmet is always simply carved, often with two faces, and is reminiscent of a mortar or pot. Such similarities are made explicit in the term for the helmet, tkiko ('pot'), alluding to it as a container of spiritual power and otherworldly force, ase. The eyes of one face are usually carved open, looking out to the world of the living, while ...
The beaded veil shields the Oba's own face and transforms him into a living embodiment of Odùduwà and the force of the collective ancestors. The birds signify that the Oba is a divine ruler. Half in the physical and half in the spiritual realms just as the birds can traverse both the terrestrial and the celestial. Musée du Quai Branly
Beaded Crown. An Oba's crown represents the highest level of authority vested in Yoruba rulers. Referred to as an Adé, the bead-embroidered crown is the foremost attribute of the ruler and the greatest mark of honour and sanction of divine authority together with the "Opa Ase" (scepter of Authority) [1] and the Odigba/Ejigba (royal collar of beads). [2]
Ifá divination rites provide an avenue of communication to the spiritual realm and the intent of one's destiny. [17] Among the Fon, it is the female spirit Gbădu who is regarded as the source of Fá's power. [18] She is deemed to be the wife of Fá. [19] Her presence is required for new initiations. [20]
Orishas do not "come down" from the spiritual plane to eat (literally speaking) the animal being offered. [ 9 ] Traditionally speaking, for sacrificial offerings to Obatala, considered an orixá-funfun (literally "white orisha"), the animals or their parts should be completely white, such as the white blood of the mollusk called Igbin ...