Olokun Temple

Olokun Temple

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23/02/2025
15/07/2024
Photos from Olokun Temple's post 25/05/2023

- [ ] Okanjua ni o je ki won mo pin , eni apa to si ni wa itan, eni gengesi aya to si , ni nwa eyin , awon lofifafun okanlewo Irunmole won lore ba Ori jija agba lotu ife , Ori lo mo ija , Ori ju won o , Eni Ori ba tida , kose fa ra we o , Ori lomo ja , Ori juwon o
When all Irunmole descended from heaven to earth, Oduduwa and Obatala fought over ownership of the land. Oduduwa went to Ori to ask for help in becoming king, swearing to him that if he did, he would be adored and respected at all times. Later, whenever Oduduwa saw Ori, he always kept to his word, bowing and worshiping him. As a result, all the Irunmole were unhappy they came to the conclusion that everyone would fight Ori, and they also came to the conclusion that they would squeeze Ori to death. Obaluaye claimed that he had over a thousand diseases with him, and Ogun claimed that he had over a thousand swords and harmful objects. As a result, everyone began naming the weapons they would use to fight Ori, and they all took an oath not to reveal the plan or inform Ori of it. On the scheduled day when Ori arrived As soon as they all saw Ori, they all stood up, surrounded him, and hugged him with all of their physical and spiritual weapons in an attempt to strangle and kill him. As they all hugged Ori, he shook his body violently, and Aje met herself in ibini, Orunmila met himself in oke itase, Sango met himself in koso, Oya met herself in ira, and so on. Ori dispersed each and every one of them in this way. They were so taken aback. They all began to sing that Ori was superior to and mightier than them.

18/11/2021

Egungun is an intermediary between our departed ones and the living .connect with your ancestors through Egungun,
Ará Òrun Kìn-ìn Kin-in literally translates to ‘unpretentiously a resident of heaven’ or ‘truly a native of heaven.
there is life after death and the spirits of the deceased are directly involved in the daily affairs of the living . These beliefs are evident in egúngún culture, a decidedly Yorùbá masking culture in which the spirits of long-dead ancestors are believed to manifest in bodily form as egúngún, in re-visitations to the people they once knew and community they once lived in. The present study explores the connection processes through which egúngún have engaged in establishing and maintaining contact between the living and the dead

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