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My attention was drawn to a post on Facebook asking about the purpose of Ile Ori when you have other Orisa icons.   The writer went further to state that the only house of  Ori that is legit is the body.  My response to the post is based on the misunderstanding of Isese spiritual concepts and the malapropic use of words to define, explain, or translate isese spiritual concepts.   In the course of defining and translating Ifa words/ohun Ife, there is a need for a good comprehension of the subject matter.  Otherwise, it will create a wide communication gap that will make nonsense of the subject.   During cross-cultural communication, translators need to be mindful of the nuances of the language and the creative use of words to convey the message and ensure that the original meaning and tone are not lost in the translated texts.   The focus should be more on the meaning than the words, as this helps avoid communication gap ...

Knowing the type Egbe you belong to is an issue that begs for answer time in time out. I have in several times been messaged either by email or via WhatsApp by people begging to know the exact Egbe in which they belong. I must say that this question had made 90 percent of my Google search queries in the last 12 months whenever I receive via email my monthly site report by Google. In all honestly, I see nothing wrong in knowing your exact Egbe especially when you curious about things you are told probably by a spiritualist or your strange experiences as far as life is concerned. This short article is to respond to the question that solicits for dire answer! Hence, how to know the type of Egbe you belong.   To start with, you have to bear at the back of the mind that we have numerous classes ofEgbe in which are innumerable by listing. Even the Veterans and practitioners of Egbe are likely not to have a grasp of how many are in existence as far as spirituality is concerned. ...

For those new to the Ifá tradition, one question often arises: Why is every ẹbọ (ritual offering) directed to Èṣù?  Among the 401 Irunmọlẹ̀ (divinities), why not direct it to more popular figures like Ṣàngó, Ògún, or Ọ̀ṣun? To understand this, we must explore Èṣù’s divinely ordained roles, his unique relationship with Ọ̀rúnmìlà, and the spiritual structure that governs the effectiveness of rituals in Yorùbá cosmology. 1. Èṣù: The Divine Messenger Between Realms One of Èṣù’s core responsibilities is serving as the intermediary between mankind and the divine . He bridges communication between the earthly realm and the spiritual world—especially with Olódùmarè and other Irunmọlẹ̀. Because of this role, Èṣù is tasked with monitoring and verifying  the sincerity and accuracy of all acts of worship, including ẹbọ rírú  (ritual sacrifices). When properly performed, Èṣù carries the offering to the appropriate spiritual entity for approval. The Odù Ọ̀ṣẹ́-Òtúrá  reveals Èṣù (a...