When one looks further into the traditions and spiritual philosophies of the Yoruba, here we have the core beliefs of Satanism which is that of spiritual transformation, evolution and reaching one's own divinity. The Yoruba believe that we all have a destiny to achieve and becoming spiritually one with the the creator is expected. It is said the elders of the tradition deeply believe that they are still practicing humanity's original religion.
Lilith mentioned that all traditional African religions are branches of Satanism.
In the Ifa-Orisha tradition, the followers strive to maintain proper alignment of one's self and to evolve themselves beyond the base and lower qualities, purify the human spirit and refine the psyche. The end result is union between the divine spiritual consciousness and the earthly self.
Social, mental and civic development are also of the teachings of the Yoruba as part of the Ifa Corpus, which is an oracular tradition passed down from each priesthood with each generation.
Prayer ("calling on" to the ether), recitation, supplication, dance and meditation are part of developing the character or Iwa pele. This in turn develops and channels the Ashe (energy, chi, prana, etc) strengthens the consciousness and feeds the orisha so that one can become as them.
Ashe is believed to come from the the divine creator and is manifested through his other aspect Olorun- who rules the heavens and is symbolic of the sun, the life force. Devotees still face and bow to the morning sun and give libation.
orisha is said to be a term from two Yoruba words: ori which is akin to the spark of human consciousness in humans and Sha which is the ultimate potentiality of the consciousness to enter into a divine state. I believe the 7 main orishas are the 7 chakras but also the minor orishas are the forces that make up the human energy system and the earth. Many African traditional religions are earth centered and like that of shamanism. Some where along the lines, the Orishas are also representative of our gods who guide us. The ascended ones.
The Orishas are said to exist within the self and so must be sought within. The Yoruba believe that through veneration of the orishas, the ashe will act unto them for the primary purpose of transformation and enlightenment. They are also purported to govern the elements and reflect the manifestations of the creator. They are known simply as forces of nature.
The Yoruba speak of the portion of the soul that holds one's destiny. This orisha is the Ori. It is located in the head , top/center, and is seen as the pinnacle of spiritual development. It is the individual's personal god and is intuitive knowledge. The highest level of existence. Prayer (adura) and supplication to one's ori is said to produce an immediate joy/bliss. This is the crown chakra. The seat of godhead. You also have the Orisha, Orunmila who governs clairvoyance, divination and the oracles, this is the 6th chakra. Shango is the god of thunder, dance, drums, lighting and aggression. Red is associated with him. This is the base chakra where the kundalini resides under, etc.
The Orisha traditions have made its way to the Americas by means of the jewish trans-Atlantic slave trade and most of blacks in America are of West African descent. This includes the Yoruba and Ewe/Fon. They still held on to these traditions.This is seen in Candomble, Haitian Voodoo, Santeria, Obeah, etc. But as with many of our traditional African religions, they are corrupted, infiltrated and many lost, thanks to Xian invasion.
The Yoruba, from my research, are an advanced group in Africa. One can see from their art, culture, spiritual customs and cosmology. They also have ties to the Egyptian gods and their culture.
I do see similarities to Vodun in that the Yoruba acknowledge the orisha Elegba/Eshu who correlates to the Vodun Legba. Legba, as I have written, is an aspect of Satan and the chi Mercury energy.
The Hand Book of Yoruba religious concepts, Baba Ife Karade, 1991
Yoruba culture: A philosophical Account, Abimbola Kola, 2005
The religion of the Yorubas, J. Olumide Lucas, 1996