The Ori Temple is an African Spiritual Temple located in St. Louis, MO but has a worldwide following . It was founded to support individuals seeking healing and elevation through the wisdom traditions of Africa. In addition, it serves as a means through which Africans in the Diaspora can reconnect with lost parts of their ancestral lineages as a result of human rights violations from the trans Atlantic slave trade. Ori Temple is founded by priests in the Ifa Orisa Isese Lagba tradition but respect the African ancestral transatlantic traditions as well. Transcending religious and lineage divisions, Ori Temple seeks to support the spiritual but not “religious” by providing tools and opportunities for spiritual growth, healing, and empowerment for all.
Statement of Faith
We believe 1. A unifying intelligent source that expresses as all things to all people and through all of creation seen and unseen including but not limited to every person, phenomenon, science, and nature. There is no place or thing where the source of all is not present.
We believe: 2. Our true nature is spiritual and do not believe in death of the spirit but understand the soul's life to be eternal and that we continue our relationships through the ancestral world after life on earth ends. As souls we also return back to the visible world through reincarnation of the souls.
We believe: 3.. At our core we are spiritual beings inhabiting human bodies. Our divinity is manifest through an indwelling intelligence that is always connected to our source. We call this indwelling intelligence Ori but may also be called Se, Chi, Kra, higher or divine self or a number of other names to describe a personal deity. This divine self supports our life lessons and divine purpose.
We believe: 4. .We live in a spiritual universe that it is governed by universal laws that ensure divine order. Everything in creation is subject to these laws. Living in harmony with these universal laws is necessary for peace, balance, and wholeness.
We believe: 5.. We believe in spiritual evolution and wholeness. Our experiences teach us lessons that help us to grow from human consciousness to Divine consciousness. We affirm that evolution requires the inner work of spiritual cultivation. Each of us are uniquely endowed with a soul's purpose and lessons for our journey.
We believe: 6. True healing ultimately comes from the Source and can come through any means and any one, be it healers, nature, physicians, medicine, and most certainly we have the capacity to heal ourselves through our own spirit.
We Believe 7. In the primordial mothers and the earth is our Mother who provides all of humanity’s food, clothing, medicine,shelter, and substance our entire lives. We are custodians of the earth and respect the forces of nature.
We Believe 8. In the innate ability to receive guidance, support, and insight through the use of Oracles, prophecy, dreams, nature, and other spiritual technology.
We Believe: 9. The universe is governed by primordial intelligences who manifest as light and forces of nature. Our physical bodies are made of nature, they inherently are a part of us as well. These may be called Irunmole, Orisa, etc.
We Believe: 10. We Believe in Therapeutic and community ritual to heal, empower, enlighten, inspire, and create change.
We Believe. 11. For every problem there is a solution and that we can effect change in our lives through improvement of character, and other spiritual tools that help to solve problems as well as enhance and balance our lives.
We Believe 12.In balance , Wholeness, and Healing, And Empowerment
Our Spiritual History and Practices
We are rooted in the Indigenous Wisdom traditions of Africa (Isese) as well as the multitudes of expressions in the African Diaspora under various ethnic groups. Our traditions predate history itself but is documented to be at minimum 10,000 years old based on our calendars. While we embrace our roots and ancestors in Africa dating back to antiquity, we also affirm our ancestry and ancestral traditions in the diaspora over the last 450 years as well. To that end, we are considered traditionalist but also progressives as far as our Isese ( traditional) practices.
Forms of Worship and Spiritual Teachings
Place of Worship is at personal shrines, and our community temple. We facilitate community ritual and talks at Ori temple. We also have an online temple community through which we facilitate regular services throughout the month and meet collectively in the year. In addition, we recognize natural shrines found in nature at places such as natural bodies of water, mountains, caves, etc.
Services take place according to the position of the moon from month to month and spiritual instruction takes place through community classes and monthly services.
Our tradition is found in the oral spiritual traditions of Africa that have passed on from antiquity. Our primary reference is the Ifa Literary and Oral Corpus. It is officially listed by UNESCO as the Intangible Cultural Heritage of Humanity. It is a mathematical system consisting of 256 "books" of wisdom with 16 sub books each and tens of thousands of verses.
A Community of Priests, Initiates, and Devotees
The Global Ifa Orisa faith is maintained through a community of initiates in which individuals undergo certain approvals, initiation rites. In Ori Temple, those who have undergone initiation rites are considered Initiates. Those who are considered community priests are required to undergo education and training under the supervision of a mentor in addition to their initiations in order to be considered licensed clergy.
Ori Temple accepts initiates and devotees from all legitimate lineages globally and accepts them as their initiation level confers to them all rights their initiation level confers to them. This includes those initiated into other traditional African lineages such as Akan/ Vodun/ Kikongo/ Zulu, Lucumi, etc. In order to establish continuity however, all Official members of the temple, regardless of lineage are required to go through and adhere to the same membership guidelines and protocols. The official levels of initiation and hierarchy we confer in the temple, however are the following:
Babalawo/ Iyalawo/ Yeyelawo/ Iyanifa, Agba Awo- Fully initiated Priest of Ifa who has also undergone training to practice as clergy.
Agbamate / Awo Atemaki)/ Omo Awo underwent Itefa /Itelodu initiation but does not practice as a Babalawo/ Iyanifa- Maintains personal shrine only. May also practice as an Olorisa
Omo Awo - New initiate -under tutelage
Onifa (Owner of Ifa) - A student of Ifa . Have received a hand of Ifa but are not priest or initiated. Apetibi- A woman who has received a hand of Ifa or Isode ritual and considered a wife of Ifa or a Babalawo
Awo Orisa/ Olorisha- Fully initiated Orisa Priest
Iyalorisha/ Babalorisa- Fully initiated Orisa Priest who have undergone training to practice as official clergy and are mentors.
They are sanctioned by the house to perform rites.
Onisegun /Adahunse - Traditional Healer- Includes Herbalist, Birth Attendants, Iyanu Practitioners, Homeopaths, Naturopaths, Aladura, etc.
Alagba- Applied to all Elders by age
Akeko - Student - Member
Aborisa - Devotee
We believe: 2. Our true nature is spiritual and do not believe in death of the spirit but understand the soul's life to be eternal and that we continue our relationships through the ancestral world after life on earth ends. As souls we also return back to the visible world through reincarnation of the souls.
We believe: 3.. At our core we are spiritual beings inhabiting human bodies. Our divinity is manifest through an indwelling intelligence that is always connected to our source. We call this indwelling intelligence Ori but may also be called Se, Chi, Kra, higher or divine self or a number of other names to describe a personal deity. This divine self supports our life lessons and divine purpose.
We believe: 4. .We live in a spiritual universe that it is governed by universal laws that ensure divine order. Everything in creation is subject to these laws. Living in harmony with these universal laws is necessary for peace, balance, and wholeness.
We believe: 5.. We believe in spiritual evolution and wholeness. Our experiences teach us lessons that help us to grow from human consciousness to Divine consciousness. We affirm that evolution requires the inner work of spiritual cultivation. Each of us are uniquely endowed with a soul's purpose and lessons for our journey.
We believe: 6. True healing ultimately comes from the Source and can come through any means and any one, be it healers, nature, physicians, medicine, and most certainly we have the capacity to heal ourselves through our own spirit.
We Believe 7. In the primordial mothers and the earth is our Mother who provides all of humanity’s food, clothing, medicine,shelter, and substance our entire lives. We are custodians of the earth and respect the forces of nature.
We Believe 8. In the innate ability to receive guidance, support, and insight through the use of Oracles, prophecy, dreams, nature, and other spiritual technology.
We Believe: 9. The universe is governed by primordial intelligences who manifest as light and forces of nature. Our physical bodies are made of nature, they inherently are a part of us as well. These may be called Irunmole, Orisa, etc.
We Believe: 10. We Believe in Therapeutic and community ritual to heal, empower, enlighten, inspire, and create change.
We Believe. 11. For every problem there is a solution and that we can effect change in our lives through improvement of character, and other spiritual tools that help to solve problems as well as enhance and balance our lives.
We Believe 12.In balance , Wholeness, and Healing, And Empowerment
Our Spiritual History and Practices
We are rooted in the Indigenous Wisdom traditions of Africa (Isese) as well as the multitudes of expressions in the African Diaspora under various ethnic groups. Our traditions predate history itself but is documented to be at minimum 10,000 years old based on our calendars. While we embrace our roots and ancestors in Africa dating back to antiquity, we also affirm our ancestry and ancestral traditions in the diaspora over the last 450 years as well. To that end, we are considered traditionalist but also progressives as far as our Isese ( traditional) practices.
Forms of Worship and Spiritual Teachings
Place of Worship is at personal shrines, and our community temple. We facilitate community ritual and talks at Ori temple. We also have an online temple community through which we facilitate regular services throughout the month and meet collectively in the year. In addition, we recognize natural shrines found in nature at places such as natural bodies of water, mountains, caves, etc.
Services take place according to the position of the moon from month to month and spiritual instruction takes place through community classes and monthly services.
Our tradition is found in the oral spiritual traditions of Africa that have passed on from antiquity. Our primary reference is the Ifa Literary and Oral Corpus. It is officially listed by UNESCO as the Intangible Cultural Heritage of Humanity. It is a mathematical system consisting of 256 "books" of wisdom with 16 sub books each and tens of thousands of verses.
A Community of Priests, Initiates, and Devotees
The Global Ifa Orisa faith is maintained through a community of initiates in which individuals undergo certain approvals, initiation rites. In Ori Temple, those who have undergone initiation rites are considered Initiates. Those who are considered community priests are required to undergo education and training under the supervision of a mentor in addition to their initiations in order to be considered licensed clergy.
Ori Temple accepts initiates and devotees from all legitimate lineages globally and accepts them as their initiation level confers to them all rights their initiation level confers to them. This includes those initiated into other traditional African lineages such as Akan/ Vodun/ Kikongo/ Zulu, Lucumi, etc. In order to establish continuity however, all Official members of the temple, regardless of lineage are required to go through and adhere to the same membership guidelines and protocols. The official levels of initiation and hierarchy we confer in the temple, however are the following:
Babalawo/ Iyalawo/ Yeyelawo/ Iyanifa, Agba Awo- Fully initiated Priest of Ifa who has also undergone training to practice as clergy.
Agbamate / Awo Atemaki)/ Omo Awo underwent Itefa /Itelodu initiation but does not practice as a Babalawo/ Iyanifa- Maintains personal shrine only. May also practice as an Olorisa
Omo Awo - New initiate -under tutelage
Onifa (Owner of Ifa) - A student of Ifa . Have received a hand of Ifa but are not priest or initiated. Apetibi- A woman who has received a hand of Ifa or Isode ritual and considered a wife of Ifa or a Babalawo
Awo Orisa/ Olorisha- Fully initiated Orisa Priest
Iyalorisha/ Babalorisa- Fully initiated Orisa Priest who have undergone training to practice as official clergy and are mentors.
They are sanctioned by the house to perform rites.
Onisegun /Adahunse - Traditional Healer- Includes Herbalist, Birth Attendants, Iyanu Practitioners, Homeopaths, Naturopaths, Aladura, etc.
Alagba- Applied to all Elders by age
Akeko - Student - Member
Aborisa - Devotee
Priests of the Temple
Dr. Ayele Kumari
(Iyafunfun Fayelele Faseguntunde Fasola)
|
Awo Okikiola Akanji Oluso Onibode
|
Ifadun Osunfunke Oyetunde,
Iyanifa
|
Awo Falase Egbebolade
Ifa and Egbe Priest
|
Ifasade Bola Komolafe
Iyanifa
|
Elders, Mentors, & Friends of the Temple
Oluwo Faniyi Fasola
Ancestral Pride Temple ,
Ota, Nigeria
|
Oloye Abiye Fayomi Falade
Ile Iwonsan Orunmila Mimo Temple
Phoenix, Az
|
Babalola Akinola, Ibadan, Nigeria/ St. Louis, MO
Onisegun/ Adehunsi
|
Oluwo Babatunde Iyanda Olawiyola-Olosun
Osogbo, Nigeria/ Durham, NC
|
Princess Abike Osunbunmi
Omilere Alaragbo Global Foundation
Ibadan, Nigeria
|
Yeye Lusiah Teish, Author, Iyanifa, Osun Priestess
|