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A living center of ritual, divination, and lineage

OtĂșrupon Wọ́nnĂ­fĂĄ Temple

Our mission is to hlpe bring about the Good Condition

 

OtĂșrupon Wọ́nnĂ­fĂĄ Temple

 The Holy Odu ÒtĂșrupon Wọ́nnĂ­fĂĄ is our Guide. Ifá says that the Holy Odu ÒtĂșrupon Wọ́nnĂ­fĂĄ is too demanding for the novice priest to recite; it is the prerogative of the elder awo to speak upon it. This was Ifa's teaching for Onira Sa Ira - the King of Ira - who was told to venerate Orisa Oya at Oja Igbo market in order to transcend and overcome. Consequently, The primary orisa of Ira is Oya. Likewise, the patron orisa of ÒtĂșrupon Wọ́nnĂ­fĂĄ Temple is Oya!

The Temple preserves and transmits the sacred practices of the IfĂĄ tradition. This is where knowledge is not only studied, but enacted through ritual, divination, and disciplined spiritual life.

The work of the Temple is not general education. It is responsibility.

A Place of Practice and Responsibility

The ÒtĂșrupon Wọ́nnĂ­få Temple is the ritual foundation of the Orisa tradition. It is where divination is performed, offerings are made, and sacred knowledge is applied in real conditions.

While the School of Orisa Studies provides structured learning, the Temple provides:

  • ritual authority
  • spiritual correction
  • ceremonial practice
  • lineage transmission

This is not an open-access environment. Engagement with the Temple occurs through relationship, discipline, and readiness.

IfĂĄ Divination

Receiving guidance through structured inquiry

Divination is the primary method through which individuals receive insight into their condition, their alignment, and the consequences of their actions.

A consultation provides:

  • clarification of current circumstances
  • identification of patterns affecting your life
  • guidance on appropriate response
  • recommendations for ritual or behavioral alignment

Divination is not casual advice. It is a structured process rooted in tradition.

BOOK A CONSULTATION

Akọ́se — Prescribed Work

Medicine applied in response to divination

Akọ́se refers to specific forms of spiritual work prescribed through divination.

These may include:

  • powders
  • soaps
  • herbal preparations
  • creams

Akọ́se is not usually "over the counter." It is best when prescribed based on individual or collective divination.

The purpose ofAkọ́se is to restore alignment, address imbalance, and support transformation.

CONSULT IFA

The Temple, the Academy & the School 

The School of Orisa Studies provides training and formation. The Orisa Lifestyle Academy provides structured education and certification.

The ÒtĂșrupon Wọ́nnĂ­få Temple provides ritual authority and application. The spiritual charter of the Temple is to support learning in the community.  

Students may develop a relationship with the Temple over time, but the two are not the same.

The School trains. The Academy certifies. 

The Temple corrects, guides, and enacts.

Appropriate Engagement

Our temple is NOT performance space. We gather with intention and purpose. As such we serve:

  • Individuals seeking clarity through divination
  • Those requiring guidance in difficult circumstances
  • Students moving from study into practice
  • Practitioners seeking alignment or correction

Engagement with the ÒtĂșrupon Wọ́nnĂ­få Temple is based on need, readiness, and seriousness.

How to Begin

Steps:

  1. Request a consultation
  2. Receive guidance and recommendations
  3. Follow prescribed actions 
  4. Continue relationship as appropriate

Not all engagement continues beyond consultation. Some work is situational. Some becomes ongoing.

Temple Leadership

 

We are led by world class thought leaders who have dedicated their lives to building community and establishing authentic, West African practices in the diaspora. 

ARABA OLAIFA OKEMUYIWA is the Araba of Oturupon Wonnifa Temple. The Araba advises and supports the Olu Awo. He shares sacred text, provides ritual support and facilitates initiatory rites in Nigeria. 

OLUWO

 

OLOYE OBAFEMI ORIGUNWA serves as the Olu Awo of Oturupon Wonnifa Temple. He guides all members in spiritual matters, including Ifa divination, sacrifices, shrine upkeep and ritual proficiency. 

Olu Awo oversees the temple's annual calendar of events. He officiates the Oturupon Wonnifa Ifa festival.

The Olu Awo serves as the Dean at the School of Orisa Studies. 

EXPLORE

Our Family

Awo Otun/Akoda

Delegate of the Olu Awo. The Awo Otun supports the Olu Awo by managing all the men in the Temple, priests and laity alike. The Awo Otun provides leadership in the way of initiating business opportunities for the membership. The Awo Otun also serves as the head of the Egbe Okunrin. In this capacity, he facilitates activities associated with raising awareness and increasing engagement amongst all the men of Oturupon Wonnifa. 

--- AWOLOWO ALAJE

Awo Osi

The Awo Osi supports the Olu Awo in all the temple's ritual activities. Awo Osi manages the acquisition of ritual materials and supplies. In addition, he coordinates temple personnel to ensure that every detail of our rituals are addressed according to best practices. 

---FADARA ADEREMI

Aseda

The aseda awo functions as a teacher/philosopher/theorist. He is well versed in Odu Ifa, oriki, Yoruba proverbs and history. The aseda awo is a scribe and a lecturer. He works in conjunction with the araba and the olu awo to organize educational experiences for temple members and their families. This includes publications, classes, lectures and workshops.

---EKUNDAYO IMODOYE BRENNAN

Iyalode

Iyalode is the head of all women in the temple. As such, she assembles all other female leaders to support awareness and engagement in temple activities. Iyalode serves as the head of Egbe Obinrin. In this capacity, she works in conjunction with the Olu Awo and the leadership team to manage temple projects and initiatives. Iyalode is a strategist who balances the spiritual, professional and personal interests of temple members. 

--- ORIMIDARA FASEYE

Ojugbona

The ojugbona works closely with the Olu Awo. He supports the temple's educational initiatives by organizing learning opportunities, answering frequently asked questions, suggesting learning initiatives, supporting students when they have ritual challenges and more. 

---JEGBE FASORANTI

AkéwÏ

The Akewi is a custodian of language and culture within the temple. He works closely with the Oluwo, the Ojugbona and other members of the leadership team to support learning of the sacred texts. The Akewi leads the Chanting Sessions, as well as organizes the students for the weekly Ijosin litanies. 

---TORIOLA 

Ìyá Àgàn

Iya Agan serves as our Temple's "death doula." As such, she oversees funerary and mourning preparations. Iya Agan supports temple members in their episodes of grief before, during and after the departure of our loved ones. She acts as a custodian of the Temple's lineage knowledge.

---JOKOTIFA ALAIYE

ÌyĂĄ Olọmọ Wáșč́wáșč́

The Iya Olomo Wewe supports the children of the Temple, especially as it relates to learning and participation in ceremonies. Iya Olomo Wewe coordinates educational experiences during our major ceremonies, including Black Family Reunion and Odun Ifa. Iya Olomo Wewe works closely with the Ojugbona and Oluwo to organize learning experiences for the chilren of the Temple. 

---DUNMOLA ALAJE

BĂ bĂĄ Òjáșč́

The Baba Oje is the senior initiate or leader in the Temple's EgĂșngĂșn society. He is responsible for ritual preparation of EgĂșngĂșn ancestral rites and festivals. He has custody of lineage secrets and traditions. Baba Oje is a figure of authority and reverence within the Temple community. 

---FAKOREDE ARINJO

Folami Akanke

Osunsola

Orikoku

Fafemi

Oridipe

Odugbemi Atanda

Oribamise Ariyo

Fakemi Apeke

Kikiola

Dosunmu

Oriseun

Ifayemisi Ayoka

Fakolade