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The annual divination to obtain the Yoruba reading of the year in Cuba, Venezuela, Mexico, Miami, Puerto Rico and around the world, are correct?

Is the annual divination to obtain the Yoruba reading of the year in Cuba, Venezuela, Mexico, Miami, Puerto Rico and around the world correct?


Firstly, I want to inform that the Yoruba calendar does not begin in the same date as the Gregorian calendar which rules these countries where a large proportion of the diaspora live. Then, my question is, does it make any sense to obtain the Ifá reading of the year outside the Yoruba calendar?

Issuing the reading of the year is an annual event carried out in June when the Yoruba year begins.

This ceremony is celebrated in Oke Ìtasé, a sacred temple in Nigeria where the Àràbà de Ifé, who is the president of all the Babalawos in the world, resides. He is even a descendant from Orunmila. The ceremony is conducted by the senior leadership of the religion and it is attended by hundreds of people from all over the world, including neophytes and scholars. Many others just wait in their private corners for what Ifá says to begin a new cycle and what the prescriptions are in order to implement them ipso-facto and hence enable all the fortunes existing on the earth.

I actually think that this divination is the only one which should be observed worldwide, Although it is not like that either, there are divinations in the different cities. There is a unique Ifa for this compose with different Ikin of different Áwo. The divinations made individually( Gregorian Calendar) which are known as the reading of a religious house; this is very trashy. The common path for all those who are Yoruban is to follow the Oke Ìtasé divination or they city divination. All other country can make it, the divination in June then make sense.

Listen, I encourage you to meditate and reconsider your position; it is important to understand and acknowledge in a sound and humble manner that there are many pejorative gaps in the practice of Ifá around the world. There are many erroneous concepts which have crossed borders to make many followers believe in what is incomprehensible for some practitioners due to lack of knowledge. It is important to be responsible and brave; look and ask yourself if you can follow the same path although it is the wrong one.

It is my opinion that when you get out of the dogmas and traditions, and on top of that, you take actions giving negative opinions and creating papers and conferences defending the indefensible; you are in contradiction with the Yoruba religion. To make matters worse, when you slander a culture and religion which date back thousands of years B.C. proliferating false concepts and messages; when you deny this religion, which you claim to represent and be devoted to, contradicting its essence, in that very moment your message becomes vain.

Finally, we have to follow the practice and traditions as the Yoruba’s do, doing it respecting our ancestors and the tradition with centuries of existence. In this there is nothing negative or wrong, what today can bother you, tomorrow you will be ashamed, because you will realize your mistake.

Ifá says:

Ajá níí gba bodè ní ìpóró,

Agbò níí gba bodèe Mòmò,

Ewúré níí gba bodeè bóki bòki.


The dog is the guardian of the door of Ìpóró,

Àgbò, the ram, is the guardian of the door of Mòmò.

Ewúré, the goat, is the guardian of the door for those who cannot keep their mouths shut.

Do things right, Ìwà lèsìn (character is religion). Do not talk for the sake of talking; respect Ifá and yourselves. When you get to the Door (between heaven and earth) you will have to answer for your acts. Become aware of that.

There is a unique Ifa for this compose with different Ikin of different Áwo

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