Priest of IFA

Òrúnmìlà is the Spirit of Destiny, he is considered the Irúnmolè or Òrìsà of divination, wisdom, intellectual development and is a witness of creation who is nicknamed, among other names, Elerì Ìpín. He is the spokeorisa of Olódùmarè (God), which is why the words of Òrúnmìlà / Ifá have all the benefit and full endorsement of Olódùmarè. Ifá is the esoteric and epic language of Olódùmarè, it is the coded message to be transmitted to humanity by Òrúnmìlà, it is even classified as intangible heritage of humanity. Òrúnmìlà and Ifá is a dualism, Ifá contains the most ancient and current messages, events of creation and all existence, the destiny of each living being. An Odù Ifá, represents a fraction of the entire universe with everything immanent and proper in it, each event captured and as well as the secrets of our personal requests posed to Olódùmarè before our descent to earth and what was also granted to us. Absolutely every living creature was preconceived in order and rank before its physical act, before being an entity. Each Áwo Ifá or Ifá Priest possesses Òrúnmìlà/Ifá, and they are the ones in charge of bringing the word of Olódùmarè to humanity.

"... Knowledge is the most precious thing we have, and where we nurture it is fundamental, such that, you grow staggered or fall with all the force that gravity exerts on a supine illusion of knowledge..."

Òrùnmìlá Bàbá, the Father, the most respected of IrÚnmolÈ Òrìsà:

Ifá is the whole manifestation of existence, from its simplest to the most complex form, live in harmony with the surrounding world, nature, find the magic of Ifá, within Ifá, put your heart with total certainty in your prayers. Ifá is not only a faith , such that you are NOT convinced only in a possible expectation of what is not seen, Ifa manifests. Ifa is an esoteric science and as such the theory of positivism is admissible, where is the metaphysics that coexists with the reason. (my own definition)

There are many false stories and myths about Ifá, they say that he begged to live until he met a wise man who taught him the art of divination, through common and personal stories related to him, others say that he was born in Ile Ifé, who was a healer skilled and an excellent fortune teller, who knew the herbalist. I also have understood from other texts that I read that Ifá starving one day ask to Èsú what to do? and he gave him the way to the two palms of Òrùgán, so that he could obtain the 16 nuts (Ikines) so Òrùgán’s wife (this is the son of Yemoja and Aganju) provided the nuts to both of them, including Òrùgán, so that Agbónìrègún and Òrùgán will hand them over to Èsú to teach them the art of divination, which is why the first Áwo were born.

All this is NOT true, they are banalities stories and inventions, and nobody teach to Agbónìrègún to make Dáfá, his wisdom, Ifá, was his gift and also his most powerful weapon. This gift (I repeat) was delivered directly by Olódùmarè (God), our creator.

Agbónìrègún is an Òrìsà created by Olodumare, Òrúnmìlà Babá, the Father and the most respected of all the Irùnmòlé Òrìsà, is the divinity of wisdom and intellectuality. He is the decipher of the esoteric codified language of Olodumare and is the Òrìsà in charge of interacting among the other deities, to carry out the respective fulfillment of the sacrifices ordered by Olodumare to achieve a total balance in this kingdom, Òrúnmìlà was the witness of the creation, he knows therefore the fate of all beings and living beings, animals and humans, how they originated and how they will end.

Òrúnmìlà, Èlerì Ìpìn is part of the benefactors of creation, he was in charge of the balance and harmony of it, he even gave name to every animal and plant that inhabited, Oduduwa, Obàtálá's youngest brother, was in charge of creating the mainland. Òbàtàlá was the divinity that molded the body and head, Ògún the iron divinity was who molded the skeleton, Àjàlá Mopín was a potter from heaven, who provided spirituality, and work with others within the 400 + 1 Irunmoles. Olódùmarè was the one who gave the vital breath, known as Èmí, this is known as the daughter of Olódùmarè.

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We are all composed of the following:

-Ori: as the venue of perception, in Ifá, the Ori is also regarded as the sacred personal altar which houses the communication with the spiritual forces existing in the world. This connection occurs through three centers of Ase (power), which are located in the head. These centers are called Iwáyù-Orí, àtàrí and ipákó. The unknowable self can be accessed through altered states called trances. Head internal awareness of a force of nature individuo.It is suggested that the Ori Inu and the Alásìnwáyé èdá, must be perfectly aligned to receive our blessings otherwise, if the being works against his destiny, misfortune arrives. That is why our destiny is not categorical.The nature force Òrìsà.Ile Ori must be received with a certain degree of urgency.

-Alásìnwáyé èdá: It is the destiny of every person in life, it is to whom we must propitiate and pray frequently. It is our eternal consciousness that dwells inside of us and watches over our physical existence on earth.

-Ìpònrí or Ipori: It refers to the spirituality that inhabits the tip of the big toe of the left foot, where through the relevant ceremonies within Ifá the ancestor is revered, this is where the personal conscience (Orí) forms a link with hereditary ancestral consciousness (Orí Eegún), Ìpònrí lives in Ìkòlé Orun (Invisible Kingdom of the Ancestors. Both Ipòrí or Ìpònrí are used to refer to what is called, the supreme being.

-Ori àtàrí: Where lies our Orisa(Guardian Angel)

-Ori Inu: The inner self of each person, sign of the inner self. (Who commands, the verb of our being)

-Enikejire Orun: Our fellow being in heavens, our Egbe.

-Ipako: Port of communication with our Orisa, ancestors. In this place, the individual forces of nature (Orisa) join the individual conscience allowing the possession.

“Those who do not learn and grow up everyday are deliberately alienating themselves from their personal destiny and from the Òrìsà”.

Ifá’s concept of destiny includes the belief that each person has a predetermined time of existence. This time cannot be extended, but it can be shortened. Those who do not live their lives to complete the allowed time are regarded as careless in their efforts to live in harmony with themselves and with the surrounding world. On the other hand, we cannot say that destiny is definite, since the Oris do not relate among themselves, for instance, you may have the wish to accomplish anything, but you may not have the capacity to make it happen or, vice versa, you may have the capacity but not the wish. Do you understand what I mean? Orunmila reorganizes man’s destiny. For the Yoruba people the land is sacred and it is here where other things like the Iwa-Pele (the good character) in relation to it, where the balance arises .. etc. We can choose a destination and we can choose to ignore. The more you ignore your chosen destination, the harder it will make you realize that destiny. As you may know, getting to Ifa.

There is no spiritual growth without a risk. Look for Ifá and his own choice of destiny, his words to Olodumare before descending to the earth. Ifá is based on the belief that living in harmony with the chosen destiny brings along the blessings of abundance, long life and children. Saying that it does not matter where you go shows that there is no belief in destiny, no belief in the power of the Orishas and no concern for developing a good character. In the Yoruba traditional culture, not believing in destiny or the Orishas, and not having a good character, is completely unacceptable.

The Odu Òsá Òtúrá say: “When Òrùnmìlá defines the nature of truth, he says that those who speak the truth will be guided by the Orisa.

I recommend that you have: Ifadafa.com, an excellent application to make your inquiries with Ifa