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What is Ori and why we have to receive Ile Ori.?

 What is Òrí?

Òrí is within each one of us and is our center of perception, consciousness in our head, according to Yoruba’s concepts; you cannot do or achieve absolutely anything on earth without a good Òrí. So it is the first Orìsà that we should all receive. This deity is highly recommended for anyone who follows the Yorùbá religion such as: Omó Ifá (godchildren), Iyalòrìşà or Babalòrìşà (Santera or Santero) and Áwo Òrúnmìlà (Priest of Ifá). Why? According to what Ifá states, when we descend from heaven to earth and are molded within the womb by different deities such as: Obatala, Ògún, Àjàlá Mopín..Etc. Each one chooses a type of Òrí (head) and his own destiny before descending, which is reflected in this religion in each verse of Ifá.

Example: If you become rich in the land it is because you asked for it, part of the fixed destiny, but when this happens, you will not know what type of Òrí you chose, if it is a Òrí Ire (good) or a Òrí Ibi (bad) So when you receive all these blessings and want to thank your destiny, work yourself to improve your Iwá, raise your spirituality as you would if you do not have Ile Òrí, how do you do it?

Since it is not possible for you to do it directly in your own head, it is for this reason that the Icon that represents your Òrí is needed, and here are the reasons why we should all receive Ile Òrí, in order to venerate our destiny and it continues to favor us.

Anyone can venerate, adore his Orí or destiny offering him different things, such as: Doves, catfish, Eja, Eku, coco, obi abata, guineas, money ... etc. For this you must have the knowledge to feed Òrí and it is very important to know how to calm the spirit of our being and to invoke our destiny before making offers.

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 individuality 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.
  • Ori:As the seat of perceptions, the Orí is also considered the personal sacred altar that houses communication with the Spiritual Forces that exist in the world. This connection occurs through three centers of Asé (power) located in the head. These centers are called Iwáyù-Orí, àtàrí and ipákó. The unknowable self can be known by altered states, called trance. Ilé Òrí must be received with a certain degree of urgency so that everyone can pray, worship, feed and invoke their destiny for good fortune in general. The inner head is the consciousness of an individual. It is stated that the Ori Inu and the Alásìnwáyé èdá must be perfectly aligned to be able to receive our blessings otherwise, if the being works against his destiny, misfortune arrives
  • pònrí or Ipòrí: 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 Eegun), Ìpònrí lives in Ìkòlé Orun (Invisible Kingdom of the Ancestors. Both Ipòrí and Ìpònrí are used to refer to what is called, the Supreme Being.
  • -Ori àtàrí: Where lies our Òrìsà(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 Òrìsà. In this place, the individual forces of nature (Òrìsà) join the individual conscience allowing the possession.

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

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