Yorùbá engage in a robust philosophy°, in brief, this would suggest that all humans possess what is known as "Àyànmô" (destiny, fate) to become one in spirit with Olódùmarè (Olòrún, the divine creator and source of all energy) and that the thoughts and actions of each person in Ayé (the physical realm) interact with all other living things, including the Earth itself. Each person attempts to achieve transcendence and find their destiny in Òrún-Réré (the spiritual realm of those who do good and beneficial things). One's Orí-Inu (spiritual consciousness in the physical realm) must grow in order to consummate union with one's "Ipônri" (Orí Òrún). Those who stop growing spiritually are destined for "Òrún-Apadi" (the invisible realm of potsherds). Life and death are said to be cycles of existence in a physical body while one's spirit evolves toward transcendence. Such evolution is said to be evident amongst the Irùnmôlẹ.
Iwapẹlẹ (well-balanced) meditation and sincere veneration is sufficient to strengthen the Orí-Inu of most people. Well-balanced people, it is believed, are able to make positive use of the simplest form of connection between eniyan and Olu-Òrún: adúra (petition or prayer) for divine support.
Prayer to one's Orí Òrún can produce an immediate sensation of joy. Ẹlégbara (Eṣu, the divine messenger) initiates contact with Òrún, and transmits the prayer to Ayé; the deliverer of àṣẹ. Ẹlégbara transmits prayers without distortion. Regardless of the form of prayer or offering, Ifá is called upon in times of major decision making. Orunmila and Ifa are interchangeable. All communication with Òrún is energized by invoking àṣẹ.
In the Yoruba Theogony, Olódùmarè has àṣẹ over all.up the Yorùbá society.
