There are some stark differences between traditional Yoruba practices and post-diaspora modes of worship (Lukumi, Candomble, Umbanda, etc.). These differences pertain not only to the religion's structure and practitioners, but also to the day-to-day operations of an Egbe. Within all these traditions, the initial rites of passage — which consist of initial divination determining one's spiritual path as determined via the Ifa Oracle, initial preparations and subsequent receiving of Elekes (necklaces representing various Yoruba entities), receiving of Orisa Ebora (“the Warriors”), and various spiritual operations and cleansings, not the least of which are a varying number of rogations and appeasements to one's Ori (head) — are the same and do not deviate from each other, as set by ancient Yoruba tradition. The manner in which these ceremonies are done is basically the same: the washing of necklaces in herbs corresponding to each deity they represent, and the manner in which the Orisa Ebora are received, is essentially unchanged. The splintering-off between traditions basically centers around the way in which one undertakes the gargantuan task of becoming a priest or priestess of a specific Yoruba entity.
In Nigeria, and in Egbes which practice traditional lineages, a Babalawo determines one's leading Orisa via Ifa divination. After this is done, an individual receives Orisa Ebora and directly embarks upon the complex ceremonies required to become a priest or priestess. Within post-diaspora Lukumi traditions, an individual is initially seen by a priest or priestess who performs Merindilogun divination — or Buzios within the Candomble tradition — in order to find out whether initiation is required, accepted, and to what extent. This is then confirmed by an Oriate and ultimately illuminated in full detail by Orunmila through Ifa divination. In post-diaspora traditions it is more like climbing a ladder through the priestly hierarchy of the religion. Once this process is completed, the ceremony to become an actual priest or priestess within these traditions is different, wherein one receives not only a leading Orisa which you specifically pertain to and represent, but also five others. This varies from individual to individual, as the combination varies in relation to one's specific leading Orisa — but generally, in post-diaspora traditions one receives Obatala, Yemaja, Oshun, Shango, etc. Both are completely acceptable, but one is arguably more time-consuming, as attending to five or more entities as opposed to three within traditional practices is something to consider and not take lightly.
It is worth noting that, as with all things, when a culture migrates or is displaced and integrates with its new setting, a whole stew of issues emerges as the displaced culture assimilates to its new location. In this reality lies the difference between traditional and post-diaspora modes of practice, as Lukumi in Cuba, Puerto Rico, Venezuela and the United States annexed spiritualism as set forth by the intelligence and insight of Allan Kardec. In Brazil, the tribesmen from the Ketu region of West Africa assimilated with pre-existing indigenous Amazonian tribalism, creating Candomble. The ensuing variations in practice are the source of complex debate between traditionalists and post-diaspora followers. The discourse concerning how to maintain an ancient religion as it is practiced in various regions by different cultures is indeed a 20th-century phenomenon as it pertains to Yoruba practices. While this process is a natural expression of globalization and the inter-connectivity of the Internet, it can be destructive. Assimilation is natural and understandable, but can completely destroy one's own traditions.
Yoruba worship of specific entities of nature cannot be mixed with other cultures' deities or Catholic saints. While there may be some broad similarities and loose correlations one can extrapolate or perhaps theorize, they are not the same. If one has an appreciation, a calling, or simply wishes to venerate the Yoruba pantheon, then one should take the time to learn properly and practice it correctly — if for no other reason than a basic respect for the very Orisas in question. There are some dangerous trends taking place, as some individuals mix Christianity, Palo Mayombe, and other deity worship altogether, creating an odd hodgepodge of spiritual practice. Not taking anything away from those individual spiritual disciplines, but this simply should not be mixed. The tenets and processes by which one becomes an initiate, and the spiritual journey as set forth by ancient Yoruba tradition, are steadfast and unchangeable. The notion that one's leading Orisa can be determined via spiritualism, card reading, or any Oracle other than the ones of the very religion the Orisas themselves belong to is wrong and disrespectful. Performing and undergoing made-up ceremonies and shortcuts to worship is wrong and can be extremely dangerous. Going into a religious article store and purchasing necklaces with the basic and rough color scheme of specific entities, and having them prepared with some cigar smoke and rum as opposed to tradition, is improper. This is precisely how — in the most grotesque example — gang members and youths of this country and various others came to use beaded necklaces, which were once only seen on religious brethren, as gang colors.
Slight ceremonial variations are understandable and vary from region to region, but certainly a complete deviation from tradition amounts to nothing less than charlatanism and grave disregard for the religion itself. Dangerous trends notwithstanding, with proper practice the Orisas can assist in overcoming any and all obstacles. Most individuals' initial contact with this religion is difficult in the beginning, as finding reputable elders can be difficult. Secrecy regarding how and where Egbes operate still exists, due to the fact that the religion has no centralized church structure as with Catholicism, Judaism, Buddhism and Hinduism. Egbes operate from a mass of individual shrines which are only in the possession of the individual priests and priestesses elected to represent the Orisas themselves. Inquiry and persistence, along with Orisa guidance and a little luck, are all certainly involved in finding a good spiritual family.
— Oluwo Ifalasa Omolodun