There is a story to how this Ilẹ́ began. The part that I cannot remember is the part when I agreed with Olódùmarè that my purpose for coming to Earth would be the Ilẹ́ but each step that I have taken on the path has led me to this place and space. And I arrived here with little effort and much grace.

That is not to say that the road here was not filled with rough life lessons, with pains and suffering that at the time I could not understand “why?”. Each turn, each dark day (that sometimes went into months), each contributed and is a part of the foundation of me and Ilẹ́ Ìjo Òrúnmìlà Àti Òrìṣà.

I will not elaborate the whole of my story. It is too long and truthfully, if you want to know it, you will first know me and ask.

The highlights of the most recent portion of this journey are that in the year 2000, I formalized the existence of this Ilẹ́ and Ifà and Òrìṣà for the first time in the history of Belize. Even before this recognition by the Government of Belize, I was doing rituals and divinations. This country felt the first giving of Ancestor Pots, the first receiving of Ifà, the first singing and praising to Òrìṣà.

When it came time to find a place to do initiations, my Ancestors put into place everything so that the space was found. The owner of the land allowed me to pay her whenever I had the money to do so and I bought the land within 3 years. And since 2005, we have conducted some of the most powerful rituals here. These rituals have all been done in the name and with the aṣè of the forces that guide me and that are commanding me to bring Black people back to ourselves.

Ilè Ìjo Òrúnmìlà Àti Òrìsà is a collective group of people working together to bring Afrikans back to “The Way” through economic empowerment and spiritual development. “The Way”/Our way, the path that has been forcibly taken from us through violent removal from the continent of Afrika and even more violent infiltration of the processes of our cultures that were the source of our identity, our harmony with the Universe, and our overall stability. We are a people of reciprocity, replenishment, and balance. We understand that things that are taken must be given back. We understand that things that are used must be renewed. We are not a people of scavengers, killers and destroyers. However, we have been encouraged to believe that destruction is reality and because of that choice in what we believe, we, too, have become scavengers and consumers.

“Do Good, Speak the Truth, that is what Òrìṣà supports” from the Odù Ogbe-Sa