Culture et tradition

[Spiritualité] Qu’est-ce que le Fâ… À quoi sert le Fâ ? Les signes Fâ

Le Fâ est une science sacrée qui constitue une clé d’ouverture sur les énigmes de l’univers. Nous aidant à comprendre les manifestations des énergies dans l’univers, cette science nous enseigne nos liens profonds avec la nature grâce aux récits initiatiques. Nous mettant en contact avec les différentes manifestations d’Imana que sont les neterou ou les orishas le Fâ nous guide et nous éclaire sur la nature profonde des choses.
Le détenteur ou la détentrice de la science sacrée du Fâ est un scientifique, botaniste, biologiste car il a une grande connaissance des plantes et de leurs fonctions, mais il est aussi un psychologue puisqu’il est aussi un spécialiste des maladies mentales liées aux émotions et aux comportements. Il sait que certaines maladies d’ordre physiologique ne nécessitent point les mêmes traitements que celle d’ordre psychologique.
Ce grand détenteur de la science sacrée du Fâ est appelé Bokonon en langue Fon, Babalawo en Yoruba et Mahou en égyptien ancien. Mahou signifie le voyant. On parlait souvent de Ur Mahou, le grand voyant. Mahou ne signifie donc pas Dieu mais le voyant. D’ailleurs, aucun mot africain ne signifie Dieu. L’africain parle d’énergie et non de Dieu comme nous l’avons déjà expliqué dans les tomes précédents. Le Bokonon, le Babalawo ou le Mahou n’est ni un féticheur, ni un mystique ou un idolâtre mais un scientifique puisque le Fâ, c’est de la science.
Dans les Fâ, comme dans la spiritualité africaine en général, il existe des signes qui sont, bien entendu, des expressions visibles des énergies invisibles. A chaque signe correspondent des énergies et non des fétiches car comme nous l’avons déjà montré dans le tome 1, il n’existe ni fétiches, ni idoles, ni animisme dans la spiritualité africaine authentique. Ce qui existe, ce sont des énergies, ce que la science actuelle appelle énergie noire, une énergie gouvernant l’univers et qui se manifestent sous plusieurs formes.
Matériellement parlant, à chaque signe correspond des objets particuliers : perles, roches, feuilles ou plantes. Ces objets sont utilisés dans la science du Fâ. A chaque combinaison d’objets correspondent des vers (« ese » en yoruba) qui racontent un récit initiatique, un conte, une chanson, un proverbe. Le Fâ est donc aussi poétique car à travers la poésie, il nous permet de mieux comprendre les énigmes du cosmos. Certes, l’univers est écrit en langage mathématique puisqu’on y voit des formes géométriques à étudier et à analyser de manière objective, mais il est aussi poésie car à travers ces formes se dégagent un style et une architecture.
Selon la tradition, il existe 16 vers par combinaison odu/dou du Fa. Au total, on aurait ainsi un corpus conséquent de plus de 4096 vers. Autrement dit, il existe environ 4096 interprétations possibles des signes du Fâ. Ceci est aussi un récit initiatique dont le but est de nous faire comprendre qu’il existe une infinité d’interprétations possibles des signes du Fâ car l’énergie se manifeste sous des millions de formes. Voilà pourquoi, dans l’enseignement d’Ani de l’Egypte ancienne, nous lisons ceci : « Imana se manifeste dans des millions de formes ». Voici le récit initiatique nous racontant cela ?
D’après la légende Oluda, qui est le premier roi (Oni) d’Ifa, eut 16 fils. Ces fils fondèrent les 16 royaumes yorubas. Orunmila enseigna la science sacrée du Fâ aux 16 fils. Ces derniers l’enseignèrent à nouveau à leurs enfants les Babalawos (les détenteurs de la science sacrée d’Ifa). Le 16 symbolise 16 possibilités de vie humaine. Ces 16 principes appelés Odu ou Oladu eurent à leur tour 16 fils. Chacun de ces fils représente 256 possibilités de vie humaine (16 fois 16 = 256). Chaque possibilité ou chaque odu possède 16 poèmes (ese), ce qui donne finalement 4096 scénarii possibles (256 fois 16 = 4096) ». Ces poèmes constituent des bases pour les techniques du Fâ. On peut alors dire qu’à l’origine, il existait au moins 16 écoles d’apprentissage du Fâ.

Extrait d’un prochain Livre : Manuel Scolaire De Spiritualité Pour l’État Fédéral de Kemet. Tome 3.

OBJECTIF one

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