ORI (DESTINY) SPIRITUAL PRACTICING FACTS FOR DEVOTEES AND IFA PRACTITIONERS BY BABALAWO OBANIFA - Obanifa Extreme Documentaries- Reformed Africa Ifa Spirituality (RAIS) Ifa liturgy series

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ORI (DESTINY) SPIRITUAL PRACTICING FACTS FOR DEVOTEES AND IFA PRACTITIONERS BY BABALAWO OBANIFA - Obanifa Extreme Documentaries- Reformed Africa Ifa Spirituality (RAIS) Ifa liturgy series 
NB‘’ Babalawo Obanifa is an authoritative leading Ifa and Orisa theologian, A living established authority in the field of Yoruba herbal medicine and spirituality . Any work document in this work can be authoritatively rely upon as practical guide for spiritual and herbal practice.”

 In  this current work , Babalawo Obanifa will explains some spiritual practicing facts about Ori (destiney) . Knowing much about what Ori is very important.Because many have lose directions of their life because they fail to know what Ori Apere demand from them. They begin to chase shadow instead of following the path that can lead them to success, because Ori is always there to guide and support  them. This leads us to ask the question . What is ORI? literally  in Yoruba language if one mention the word  Ori what easily come to mind is the  physical or biological head that contains the brain, hair, eyes, nose, ears, mouth. On the other hand, Ori can also mean the top, acme or apex, zenith  of a certain objects hence we have words like :Ori Oke (mountain top) ori Ile (house top) ori igi(top of the tree) and other similar words.

But when we  are talking of Ori in  spiritual sense it is far   different from the ori the physical head explain above. Ori in  spiritual sense refer to one's destiny as it affects the person in his or life pursuit. In Ifa and Orisa in Africa spirituality  it is believed that Ori is what made the individuals life. It is the human destiny. Ori is very important deity. Ori  is above any Orisa every  human beings have their ori (destiny). All orisas like osun, ogun, oya, sango, sanpona, Obanifon, have their ori. Orunmila himself have his own ori. Hence the word Orisa or orisa come from two Yoruba words "ori ti wonsa"  which  mean the heads that was selected or choosing because of their sterling qualities. " that is why  in the hierarchy of aimu  during  Ifa divination ori is  place before Ifa. Ori is what account for the human destiny. Ori is controls of whatever human beings experience or happen  to them in this life. Whether human beings is poor or rich, sick or healthy. Great  or noble, success or failure  it is  ori that is responsible. Ori is above any Orisa,hence the  word "ori lab bo, a ba fi Orisa  sile, ko si Orisha ti dani gbe leyin  ori  eni, ori Pele o ateteniran, atete gbeni  ju  Orisha"which simply mean" it is one's ori that one should have propitiate, one should have leave Orisha, no Orisha can singlehandedly aid one to success without the support of one's ori, it is one ori that quickly remember one, it quickly aid one to success than any Orisha ". Secondly many odu ifa, for example  epilogue, osetura, okanran osa, have emphasis that ori is important than ogun (akose, charm of whatever sorts) hence the saying" ori ja ju ogun " that is ori is effective in aid one than charm or juju"

As I explained earlier in the preceding paragraph ori is the destiny that human pick from heaven, ori is individual spirit that control his or her destiny. But the better explanation of what individual ori is better explain  by Ifa when such person consult Ifa for divination. In ancient time it easy to know what one ori is, and what one's like and what he  hate to succeed In life. Because then akosedaye or ikosedaye omo tuntun help to  reveal  what the new born baby  destiny is like. But with the spate of modernity and colonialism that  makes African lose track  of their culture  this act of checking ikosedaye omo tuntun has diminished, foreing colonial religion like Christianity and Islam take sway. Hence we see many struggling to succeed  today. The experience failure in their financial life, spiritual life, marital life, health life, etc, almost in everything they  do. The cause of this is usually from the fact that they don't know what their ori demand from  them,.they don't know when their ori is angry, or what they are. All this issue can be remedy through Ifa divination by a competent honest babalawo. 

Now  when  I talking about ori in this post  I am  talking of ori as spiritual entity that symbolises one destiny.not the physical biological head that contains brain, eyes etc. In yoruba spirituality we have two types of ori:ori ita (in Ekiti we call it ori ode) and we have ori inu, hence the saying "ori inu mi  ma ba tode mi je" which simply mean that my inner head should not destroy my outer head " the outer head is the physical head but inner head comprises your destiny, character, fate and similar sort. 

Ori inu( destiny) is divided into three categories which are :" akunleyan, akunleyan and ayanmon"i will now explain each in turn and how it affects one  another in relation to human beings. 

AKUNLEYAN :this is the request that human being make at the Palace of Ajalamon in heaven , when they are coming to this world. This request usually consist of what that person want to become  when  he or she get to this world. It will comprises what the person wants his life time  to look like. For example  how  rich he want to be, how poor he will be, what his or her life span will be whether to grow old or die young. Whether to be king, leader or slave, what is marital life will look like. Akunleyan itself can  be in categories like ori apesin(that is the person that will succeed and become leaders that many will serve them) ori olowo(the person that will be wealthy) ori asiniwaye(that is the person that will Co. Come to this world without impact or success) ori ogbo(the person that will have long life) ori oloja warawara  tabi ori ilemere(the person that will die young or die in their prime) etc akunleyan simply  refer to aim and aspirations of human beings in this world 

AKUNLEGBA:this simply refer to all conditions and circumstances or factors given to human beings to make him or her achieve his akunleyan (aims and aspirations that he or she chooses as akunleyan in heaven when coming to this world)for  instance :a person who choose in his or akunleyan to  become a king will be born into a royal family. A person  who choose in his akunleyan to become warrior may be born to a warlord. A person who choose  to die young may be given birth to  during war or during disease break out or during famine. Akunlegba simply refer to things that make akunleyan to be realise.

It should be noted that it is not every human being that choose good or perfect akunlegba. But any imperfect or akunleyan  or akunlegba that an individual may have chosen in heaven can be changed to good  in this world through Ifa divination consultation  and sacrifice and constant head propitiation or heard rogation.because orumila is present  where  of our one chooses his or her destiny hence he is called ELeripin(wthness of fate or destiny) atori Eni ti ko suhan se (one who remedy bad fate or destiny to good)this simply mean unfavorable conditions that one choose in heaven may be  in terms of money success, marital success, health issues etc can be changed from bad to good in this world by constant  idafa(Ifa divination) ebo(sacrifice) and iwure (prayer). 

AYANMON:this is an absolute permanent part of one's fate or destiny. Noting can change it whether good or bad. It is unchangeable. But ayanmon in most cases have little or no effect on one's life. Examples of ayanmon are :your  biological parent, you may choose to come to the world through rich or poor parent, your  gender you may choose to come to this world as a female, your stature you may choose to Come to the world as dwarf or giant etc. 

But at this stage  of  my discussion you may decide to ask this question In your  mind  what is these that babalawo  Obanifa  is explaining?how  will  I chose finicial or marital failure in heaven, how will I chose life of struggling with health or to die young? No it is not possible where some people are choosing riches, marital success,sound health, longevity and happiness , no  it is not possible I  can not choose bad ori. But observe  your surroundings you will see thousands of people experience such negative circumstances, that is a concrete living evidence that people some time do choose bad fate. But bad fate can be changed to good through constant iwure (prayer) ebo (sacrifice). And taking  good  care of one's ori (DESTINY). What I explained in this paragraph is clearly explain by odu ifa called ogbeyonu. In that odu three people named :oriseku, Ile mere, and afiwape. Are going to choose destiny in ajalamon orun castle. They were instructed to offer sacrifice. It is only afiwape that offer sacrifice. As a result he is the only one that choose good fate. Let me quickly go to the Odu in brief

Ifa ni iya meta ni je omo ori odo

Ka fi ori odo gun iyan 

Ka fi idire Ka fi gun elu ireso 

Ka fi agbede meji re tilekun leyin daindain 

Awon lo difa fun orisekuu ti se omo egungun 

Won ki fun ilemere omo ija 

A bu fun afiwape  ti se omo bibi inu agboniregun 

Nijo ti won lo si afin ajalamon lo re yan ori

Ebo ni woni ki won ru

Afiwape nikan ni be leyin ti n se Ebo 

Ori afiwape wa dara o ju ti egbe lo

Won wa ni ti won ba mon ibi o gbe yan ori tire, won iba lo sibe lo re yan ori. Afiwape ni  ha ibikan na lati yan ori Ipin lo yato.

TRANSLATION 

ifa said a pestle experience three suffering 

It head is use to pound yam 

It is ends is use to pound indigo to die clothes 

It middle is use as bar to lock the door tightly 

Ifa divination was cast for orisekuu the son of egungun, Ifa divination was also carry out for ilemere the son of ija, also divine for afiwape the son of agbonniregun.,on the day they are going to ajalamon castle to choose their destiny. They were all instructed to carry out sacrifice. It is only afiwape that performs it own sacrifice. As a result he chooses good destiny. When the other were lamenting had they know where he chooses his own head they would have go there to choose. He told them that the choose head in same place but destiny is different because he made sacrifice. 

HOW TO TAKE GOOD CARE OF ONE ORI (DESTINY) 

1:IWURE TO ORI(PRAYER TO ONE ORI) if you wake up in the morning  offer prayer to your ori to be with you. Offer praise of ori when you use your two hands to hold your head tightly ori o

Ateteniran

Atetegbeni ju Orisha

Ko si Orisha ti danni gbe leyin ori eni 

Ori eni ni seni de ade owo

Ori eni ni seni tepa ileke

Ori wo ibi rere Simi de 

Ese wo ibi rere  Simi re

Ibi ti ori mi yio ti suhan ju bayi lo

Ori mi Simi de ibe 

TRANSLATION

My head (destiny) 

The one who is quick in remembering one

 The one who is quick to aid one  to success  than any Orisha 

No Orisha can aid one to success without support of one ori 

It's one head that aid one  to success to become wealthy  

My ori should direct to the place where I  will be prosperous than where I am now ase. This extract t I took  from owonrin  meji. Similar extract can be taking  from okanran osa, Ejiogbe, osetura, etc. 

2:HEAD PROPITIATION(IBORI) : one can take good care of his or her ori to bring him or blessings, by appeasing it occasionally. Some of ingredients that can be use are :igba omi tutu(cold water), eja abori (cat fish) akuko(cock), eyele fufun(white pigeon) obi abata (kolanut with four lobes) etc  depending on what if pick during divination. You can know what your ori need during Ifa consultation. 

3:CLEAN AND Neatness OF YOUR HEAD : a man or woman must clean their heads, keep their hair kempt, avoid using harsh chemicals on their heads. Covering their heads with cap or scarf as the case may be when occasion demand for it. 

4:HAVING ILE ORI AS AN ORISHA :an individual may have a nice Ile ori as personal Orisha.  This Ile ori is usually made from basket, white clothe and cowries. It will then be consecrated.

Having known all this tips about Ori(Destiny ) is good as Devote .

Deep analysis of what Ori (Destiney) is In Africa Spirituality for Advance Practitioners

As I explain at the inception of this work, Ori that Ori is the most important of all divinities. It is your Ori that will be responsible for the manifestation of your destiny. What you are, what you will be in life lie in the hand of your Ori. It is fundamental believe in field of Africa Spirituality that that it human Ori that is instrumental to the fulfillment of their destiny in life. It is therefore for essential for any Awo or initiate in this field of Africa spirituality to know much about Ori.  It will be the focus of this current work to trace for you how Ori and the concept of Ori in this Spirituality come into existence .  How the concept of Ori evolve start from Olodumare (God)  with the imput of Obatala  and Emi ( spirit of life) .  So the field of Africa Spirituality . The coming into existence of Ori ( destiny) follow the following sequential order. They are:  Olodumare-Obatala- Emi-Oja Ile Ido- Oja Ejigbomekun. I will explain the following in seriatim

Olodumare(God)

In the field of Africa Spirituality Olodumare ( God) is known as the Adeda.Aseda(the creator). It is believe that it only Olodumare that can explain the mysteries behind the creation and evolvement  of anything. It is Olodumare that create everything, including the divinities hence Olodumare is regard as Adeda , Aseda(the creator)

Obatala( divinity of white cloth)

Obatala is the  divinity  of white clothe. Obatala is believe to be one of the arch divinity in heaven. There are various myths in Africa Spirituality that shown that Obatala loss his creation role assign to him by Olodumare to Oduduwa due to Obatala drinking habit. In compensation for the loss of that role .Olodumare assign another role to him .To mold human with clay for purpose of creation. Hence Obatala is been refer to as Obatala alamon ti mon mon Ori ( One with the clay that mold destiny). It is believe Obatala mold the whole body. But when it come to making Ori . He as a special assistant known as Ajalamon ti mon Ipin .It is this Ajalamon that mold human head.

Emi (the spirit or breath of life):  After  Obatala have mold human. Obatala must present same to Olodumare to breathe to it the breathe of life which is known as Emi. If Olodumare  do this. Then it become  a spiritual been who can then procced to the next stage of initiation which Oja Ile Ido and Oja Ejigbomekun to choose his destiny.

Oja Ile Ido ( Market of Ile Ido )-  As I pointed out earlier under Obatala . It is special assistant of Obatala (Ajalamon ) that mold human head. The domicile -that is the house of this Ajalamon is known as Oja Ile Ido( Market of Ile Ido ) . It is been refer to as market simply because the place is like a  market where each been after the breath of life come to  choose their Ori before going to Oja Ejigbomekun . It is believe that whatever individual choose at this stage will eventually account for what he/she will become.Odu Ifa Irete Odi says that that what ever one choose as Ori that is what that person will manifest. On this Odu Ifa Irete Odi says:

Oni niwarin

Ola nisunrin

Otunla nihanrin

Ojo meri noni ni forin gbonu suku-suku sinto nu

Dia fun ori

Nijo ti ori fe lo ra  Onigaganjo leru

Ori gbo ebo nbe

O rubo

E o ri bi Oriti n ra Onigaganigoro leru

Ohun ti  Ori ba yan ni ori  waye wa se

Translations:

Today is set aside for searching for chewing stick

Tomorrow is set aside for heating chewing stick

The day after tomorrow is set aside for washing it

This was Ifa’s message for Ori

When he was going to buy Onigaganigogo as slave

Other  stanza that explain the effect of choosing Ori and effect of the choice of Ori that one choose is depict in Odu Ifa Ogbeyonu. On this Ifa says:

Ebiti, egbake nii yedi pee

A dia fun Oriseeku, omo Ogun

A bu fun Orileemere, omo Ija

A dia fun afuwape tii somo Orunmila

Nijo ti won nrele Olodumare lo ree yanri

Awon meteeta ti a daruko wonyi, ore ni won

Nigba to dojo kan ni won ba gbimo po pe

Ki awon o lo sile aye

Ki awon o jo maa gbe be

Boya ibee le san awon ju orun lo

Ni won ba fi oro naa lo awon agbalagba to ju won lo

Won ni bi won ba nlo sile aye

Won ni lati koko lo si odo Ajala

Lati yan ipin nibe.

Won ni eewo kan naa ni e ni lati sa o

Bi e ban lo

E ko gbodo ya si otun

Bee ni e ko gbodo ya si osi

Ile Ajala ni ki e maa lo taarata

Won so fun won pe

Bi enikan ba gburo babaa re lona

Ko gbodo yabe o

Won ni ile Ajala ni ki won o maa lo taara

Won ni nigba ti won ba yanpin tan lodo Ajala

Ni ki won o too kori sode isalaye

Won ni awon gbo o

Ni won ba mura

O dile Ajala, Alamo tii mori

Nigba ti won rin saa

Won kan Afabere-gunyan nibi to gbe ngunyan pelu okini

Won ni e nle o, baba

O ni, Hoo

Won ni, E joo

Odo Ajala lawon nloo

Afabere-gunyan ni afi bi oun ba gunyan oun tan

Ni oun too le juwe ona fun won

Ni Afuwape ba gba abere lowoo re

Lo ba nfii gunyan

O gunyan naa fun odidi ojo meta

Ki o too gun un tan

Nigba ti o gunyan yii tan

Ni Afabere-gunyan waa so fun won wi pe

Ki won o maa lo

O ni bi won ba rin die

Ki won o ya si apa otun

O ni won o kan onibode kan nibe

Ki won o beere lowoo re

Yoo si juwe ona fun won

Nigba ti won rin saa

Ni won ba de ibikan

Ni Oriseeku, omo Ogun, ba duro sii

O bere sii gburooo babaa re

Bo ti nmu apo

To nmu ofa

To nmu orun

Oriseeku, omo Ogun ni oun o lo

Ba baba oun pale ogun mo o

Ni won ba ran an leti pe

Se bi won ti ka eewo fun awon

Pe awon o gbodo ya si ibikan

Ni Oriseeku, omo Ogun, ba sise

O ni ko buru

Ni won ban lo

Nigba ti won rin saa

Ni won ba kan ile Orunmila

Won ngbo bi Orunmila nsepon Ifa poro poro poro

Ni Afuwape ba duro sii

Awon meji yoku ni ki o je ki awon o maa lo

Afuwape ni oun o nii lo mo

Afi bi oun ba foju kan baba oun

Ni won ba ran an leti eewo ti won ka fun won

Afuwape sa ko jale

O ni oun fee foju kan baba oun

Lo ba  ra giiri wole

Ni won ban lo

Nigba ti Orunmila foju kan Afuwape

O bi i nibi nlo

Afuwape ni oun nlo sode isalaye ni

Oun si ni lati ko lo yanri lodo Ajala

Ni Orunmila ba ko Ifaa re

O fi kan Afuwape lori

Igba ti yoo da Ifa naa sile

Ogbeyonu [ogbegunda] ni won ri

Nigba ti awon babalawo ile Orunmila wo

Ifa naa suun

Won ni, iwo orunmila

Ibikan ni omoo re nlo yii

Komo naa o le ri ipin rere mu nibe

Ebo ni ki o se

Kin ni awon o ha ru bayii?

Won ni ki won o ni egbinrin iyo meta

Ko si ru egbeegbaafa meta

Ni Orunmila ba ko gbogbo re kale

Ni won ba sefa fun Afuwape

Won bu die fun un ninu iyo naa

Won si fun un ni egbaafa ninu egbaasan ti o ru

Ni won ba ni ki Afuwape o maa lo

Nigba ti Afuwape jade nile Orunmila

Ko ri Oriseeku,omoOgun

Ati Orileemere, omo Ija mo

Won ti lo ni ti won

Nigba ti awon meji yin lo

Won kan onibode akoko

Won bere ile Ajala lowoo re

Onibodee ni ile Ajala jina sihin

O ni bi ko ba jina ni

Oun iba fi han won

Ni won ba binu kuro lodoo re

Won beere lodo elomiran

Ni won ba dele Ajala

Nigba ti won dele Ajala

Won o ba a nile

Ni won ba jokoo de e

Nigba to di ojo keji ti Ajala o de

Ni won ba wi fun awon ara ilee re pe

Nnkan kan lawon waa se

Won ni awon waa yanri ni

Ni awon ara ile Ajala ba dahun pe

Bo ba se pe tori ni

Ori mbe nle

Ni won ba mu won lo sibi ti Ajala mori si

Nigba ti Oriseeku o boo sibe

Ori to je tuntun

Ti Ajala o tii sun rara lo mu

Nigba ti Orileemere naa o boo sibe

Ori nla kan bayii lo gbe

Laimo pe o ti fo sara

Ni awon mejeji ba gbe orii won bori

Ni won ba fon on

O di ode aye

O ku die ki won o dode isalaye

Ni ojo ba de

Ojo yi ro titi

O ko ko da mo

Bee ni o npa Oriseeku ati orileemere

Nigba ti ojo yi pa Ori yii to bee

Lo ba bere sii mumi yo

Bi Ori won naa ba ke yiin

Ni o baa ri bo sile po

Ori saa ke yiin

Titi ti o fi bu legbee

To fi ri danu

Ti gbogboo ree waa ku pelebe

Ni won ba fi bee wole aye

Nigba ti won dele aye tan

Won o rere je

Bi won ba fi eepini sowo

Eepini naa le tun da gbesee koo-kan-abo

Si won lorun

Nigba ti won se kini yii titi

Fun bi odun mewaa

Ti won o ri ojutuuu re

Ni won ba meeji keeta

Won looko akonilogbon

Awon awoyeroye waa fi yee won pe

Ori tin won mu ni o daa

Won ni, nigba ti e mbo

Nje ojo pa yin lona

Won ni, bee ni

Won ni, nigba ti e mbo wa sile aye

Ori buruku le gbe

Bi ori naa ko ba se tutu

A se eyi to ti fo sara

Won ni, be e ti mbo lona un

Tojo pa yin

Ni ori buruku te e gbe nyinrin

To nri danu

Won ni, nigba ti e o fi dele aye

Ori te e gbe ko ju pelebe lo mo

Lati igba naa, gbogbo ise ti e nse

Ori buruku pelebe un le fi ndi

Osi di igba ti e ba kun un titi

Ti o ba deedee eyi ti e gbe kuro lode orun

Ki e too maa ri se

Nigba ti Afuwape mbo

To rin saa

O kan onibode akoko

O bi i leere ile Ajala

Eleyiun ni afi bi oun ba se obe ti oun se tan

Ni Afuwape ba jokoo ti i

O mba a a kona

Ibi ti Afuwape ti nkona

Lo ti ri i pe eeru ni onibode mbu sinu obe

O ni, baba, eeru le mbu sobe yii

Baba ni ohun tawoon je ni tawon nu un

Ni Afuwape ba mu okan ninu egbinrin iyoo re

O bu iyo nibe

O fi sinu obe

Lo ba ni ki onibode o to o wo

Nigba ti onibode o fi kan enu

O ni nibo lo ti ri ohun to dun bayii

O ni nje o le bun oun nibi iyoku

Afuwape ni ko buru

Lo  ba ko egbinrin iyo mejeeji fun un

Nigba ti won se obe yi jina

Ni onibode ba dide

O saaju

Afuwape te le e

Won rin titi

Won burin burin

Ni won ba sun mo ile Ajala

Ni won ba bere sii gbariwo

Onibode  ni, ile ajala ni won ti npariwo un

O ni, Ajala o si nle nu un

O ti sa pamo fun olowoo re nu un

Olowo naa ni npariwo baun

O bi Afuwape bo ba ni owo lowo

Afuwape ni bee ni

O ni bi Afuwape ba foju kan olowo Ajala naa

Ki o ba Ajala san owo ti o je e

Nigba ti Afuwape dele Ajala

O ba eni ti Ajala je lowo naa

Ti nke, tin nyan bi esin

Ni Afuwape ba bi i ni ye gbese naa

O ni egbaafa ni

Ni Afuwape ba towo bapo

Lo ba san an

Nigba ti o san owo naa tan

Ti olowo naa lo tan

Ni ajala ba be sile lati oke aja

To sa pamo si

O ki Afuwape

Afuwape naa ki i

O ni nje o ba enikan  nihiin

Afuwape ni oun ba a

To so pe o je oun ni egbaafa

Afuwape ni sugbon oun ti san owo naa o

Ni Ajala ba dupe ni owo Afuwape

O bi i pe kin lo waa se

Afuwape ni oun waa yanri ni

O ni ko kalo

Nigba ti o ya

Won de ibi ti Ajala mo ori si

Won ba okanlerugba ori nibe

Ni Ajala ba ju opa irin si okan

Nse lo bu pee

Ajala ni, o o ri i

Eyiun o daa

O tun ri ekeji

O ju opa irin si i

Eyiun naaa tun bu pee

Ajala ni eyiun naa o daa

Ni won ba tun nkaakiri

Titi ti Ajala fi ri okan

O tun ju opa irin si oun naa

O dun kango kango, koro koro

O tun gbe e

O ju u mole

O yi gbiiri

Lo ba gbe e fun Afuwape

Afuwape ni se eyi lo daa

Ajala ni bee ni

Ni Afuwape ba gbe e kari

Lo ba kori sona ode isalaye

O ku die ko dode isalaye ni ojo ba de

Ojo yi po to bee gee

O si pa afuwape etii ree feree di

Bee ni ntaa danu

Koro koro ni ori naaa ye nigba ti o dele aye

Nigbati Afuwape dele aye tan

Lo ba bere sii se owo

O sin je opolopo ere

O nire ni anito

O kole, o kaase

O ni opolopo aya

Osi bimo lopolopo pelu

Ko buse gada

Ko buse gede

Ni won ba fi joye Orisanmi

Nigba ti Oriseeku, omo Ogun

Ati orileemere, omo Ija, foju kan Afuwape

Puru ni won bu sekun

Won ni, n o mobi olori gbe yanri o

Mba lo yan temi

N o mobi Afuwape yanri o

Mba lo yan temi

Afuwape naaa si da won lohun wi pe

O o mobi olori gbe yanri o

O ba lo yan tie

O o mobi Afuwape yanri o

O ba lo yan tie

Ibikan naa lati gbe yanri o

Kadara o papo ni

TRANSLATION:

It is the snare which strike suddenly

Ifa divination was performed for Oriseeku, the son of Ogun

Ifa divination was performed for orilemeere, the son of Ija

Ifa divination was performed for Afuwape , the son of Orunmila

On the day they were going to the abode of Olodumare to choose Ori

These three people were all friends

One day, they deliberated together

And decided that when they arrived on the earth

They will settle down there

Hoping that earth would be better for them than heaven

They asked for advice from older people

And they were told that before going to the earth

They must  first of all go to Ajala

To choose Ori

They were warned thus; you must observe one prohibition

When you are going

You must not turn to the right

Neither must you turn to the left

You must go straight to the house of Ajala

They were warned thus

Even if one of you hears his father’s voice on the way

He must not go there

They were told to go straight to the house of Ajala

They were told that it was after choosing Ori from Ajala

That they would go to the earth

They promised to heed the warning

They got themselves ready

And started off on their journey to the house of Ajala the potter who makes head

After walking for some distance

They got to He-who-pounds-yams with-a-needle  pounding yams with a needle

They said, father, we greet you

The old man replied, thank you

They pleaded, please sir

We are going to the house of Ajala

He-who-pounds-yams-with-a-needle said that he must first finish pounding his yams

Before he showed them the way

Afuwape took the needle from him

And started to pound the yam with it

He pounded the yams for three days

Before he finished the job

When he finished pounding the yams

He-who-pounds-yam-with-a-needle told them that

They were free to continue on their journey

He told them that after travelling some distance

They should turn to the right

Where they would find a gatekeeper

They should ask from that man

And he would show them the way

After travelling some distance

They got to a certain place

Oriseeku, the son of Ogun, stood still

When he heard his father’s movement

He heard his father taking his quiver

And taking his arrows

And taking his bow

Oriseeku, the son of Ogun, then said that he would go

To help his father prepare for war

But his comrades reminded him that

They had been warned

Not to call anywhere on the way

Then, Oriseeku the son of Ogun, moved forward

He said that was alright

And they continued on their journey

After travelling some distance

They came to the house of Orunmila

They heard Orunmila striking his divining board loudly with his Iroke

Afuwape then stood still

The other two urged him to let them go on

But Afuwape said that he wouldn’t go

Until he had seen his father

They reminded him of the warning given to them

But Afuwape  refused completely

And insisted that he must see his father

He then hurried into the housepp;

The two others left him

And they continued their journey

When Orunmila saw Afuwape

He asked him where he was going

Afuwape said  that he was going to the earth

And he must first go to Ajala to choose ori

Orunmila then took his divination instruments,  and with them touched Afuwape’s head

When he cast the instrument on the ground

Ogbeyonu [otherwise known as Ogbegunda] appeared

When the priests of Orunmila’s household studied it carefully

They said, You, Orunmila

Your son is going on a journey to a certain place

So that he may choose a good lot there

Let him perform sacrifice

When Orunmila asked what they would use for sacrifice

He was told to perform sacrifice with three bags of salt

And three times twelve thousand cowries

Orunmila got all the materials ready

And the sacrifice was performed for Aguwape

Part of salt

Together with twelve thousand cowries was given to him

They then asked Afuwape to proceed on his journey

When Afuwape came out of Orunmila’s house

He saw neither Oriseeku ,the son of Ogun

Nor Orileemere, the son of Ija

They had gone

When these two were going

They got to the keeper of the first gate

And asked for the house of Ajala

But the gatekeeper said that Ajala’s house was too far

He said if it was not too far

He would have taken them there

They left him in anger

And asked another person

At last, they reached Ajala’s house

When they got to the house of Ajala

They did not find him at home

They decided to sit down and wait for him

When, on the second day, Ajala did not return

They told the people of Ajala’s household

That they had come for a certain thing

They said that they had come to choose Ori

The people of Ajala’s household answered thus

If  that is your mission

Numerous heads are available

They then took them to Ajala’s store house of heads

When Oriseeku entered

He picked a newly-made head

Which Ajala had not fired at all

When Orileemere also entered

He picked one very big head

Not knowing that he had cracked

The two of them put on their clay heads

And hurried off

On their way to the earth

A little distance before they reached the earth

It started to rain

It rained for a long time

And it refused to stop

Yet it was beating Oriseeku and Orileemere

After the rain had beaten their heads for long

The heads became water-logged

As a result, the heads expanded

And they started to drop off in bits

The head expanded more and more

Until the sides were completely worn away

And started to drop off in lobes

So that what remained was flat and small

It was in that state that they entered the earth

When they got to the earth

They worked and worked

But they had no gain

If the traded with one half penny

It might lead them

To a loss of one-and-a-half-pennies

When they did this

For about ten years

Without any hope of improvement

They added two cowry-shells to three

And went to consult Ifa priests

These wise men told them that

The fault was in the bad heads they had chosen

They asked them, when you were coming to the earth

Were you beaten by rain?

They answered `we were’

The Ifa priests said, when you were coming to the earth

You chose bad heads

If they were not unbaked heads

They must have been broken ones

And as you were coming to the earth

And you were beaten by rain

The bad heads you chose were wearing away

And dropping off in pieces

Before you arrived on the earth

Your heads had become very flat

Since then all the gains from your work

Were being used to replenish the worn-off parts of your bad heads

And it is when you have replenished sufficiently

So that they are restored to their original sizes

That you will begin to prosper very well

When Afuwape was coming

He walked some distance

And got to the keeper of the first gate

He asked from him the way to Ajala’s house

The gatekeeper said that he would first finish cooking his soup

So, Afuwape sat patiently by him 

Helping him to kindle the fire

As Afuwape was helping to kindle the fire

He noticed that the gatekeeper was putting ashes into the soup

He said, father, what you are putting into the soup is ordinary ashes

But the old man said that, that was what he always ate

Afuwape then took one of his bags of salt

And took a little salt from it

And put it  into the soup

And asked the gatekeeper to taste it

When he tasted it

He asked Afuwape where he got such a thing

He implored Afuwape to give him more of it

He later agreed

And  gave him the two bags of salt

When they finished cooking the soup

The gatekeeper stood up

He led the way

And Afuwape followed him

They walked for long

They walked and walked

When they came close to Ajala’s house

They started to hear a loud noice

The gatekeeper said, that noise is from Ajala’s house

He said, that shows that Ajala is not at home

He is in hiding to avoid his creditor

The creditor is the one making that noise

He asked Afuwape if he had money on him

And Afuwape said he had

The gatekeeper said that if Afuwape saw the creditor

He should help Ajala to pay up the debt

When Afuwape arrived at Ajala’s house

He found the creditor

Shouting, neighing like a horse

Afuwape then asked him the amount of money involved

The creditors said the amount was twelve thousand cowries

Afuwape then opened his bag

Brought out the money, and paid the debt

After he had paid the money

And the creditor had left

Ajala jumped down from the ceiling

Where he had hidden himself

He greeted Afuwape

And Afuwape also greeted him

He asked whether Afuwape found someone in the house

And Afuwape said he found someone

Who said that you [Ajala] owed him twelve thousand cowries

Afuwape said he had paid off the money

Ajala then thanked Afuwape

And asked him what he wanted

Afuwape said that he had come to select an Ori

Ajala then took him

And asked him to come along

After some time

They got to Ajala’s storehouse of Ori

They found two hundred and one Ori there

Ajala threw is iron rod at one

And that one broke into pieces

Ajala said, don’t you see

That one is not good

He saw another one

And threw his iron rod at it

That one also break into pieces

Ajala said, that also is not good

So, they went on searching

Until Ajala saw one

And he threw his iron rod at that one as well

It gave a loud and sonorous sound

He then took it

And threw it on the bare ground

He gave it to Afuwape

Afuwape asked whether that was a good one

Ajala said it was good

Afuwape then fixed it on the head

And started to go towards the earth

Just as he was about to get to the earth, it started to rain

The rain was very heavy

And it beat Afuwape so much that he was almost deaf

As the rain was beating Auwape’s Ori

The rain particles were dropping off

The Ori was quite intact when he arrived on the earth

When Afuwape eventually got to the earth

He started a trading business

And he made a lot of profit

He had enough of good things

He built a house and furnished it with decorated doors

He  had many wives

And he had many children as well

After some time

And in due course

He was honoured with a tittle of ilesanmi

When Oriseeku, the son of Ogun

And Orileemere, the son of Ija, saw Afuwape

They burst into tears

They said, I don’t know where the lucky ones chose their Ori

I would have gone there to choose mine

I don’t know where Afuwape chose his Ori

I would have gone there to choose mine

Afuwape answered and said

You don’t know where the lucky ones chose Ori

You would have gone there to choose your own

You don’t know where Afuwape chose his Ori

You would have gone there to choose your own

We chose our Ori from the same place

But our destinies are different

The odu ifa ogbegunda  just explain above give detail fact about how ori is  choosing in orun ( heaven) and how it is through ifa guidance that one can choose good ori. We see in that odu how Oriseeku( the son of ogun) and Ori ileemere( the son of ija)and  Afuwape( the son of orumila) how  the three of them were going to Ajalomon house to choose destiny, but it is only  Afuwape( the son  of Orumila) that make Ifa consultation and perform ebo as regard the trip as a result, he was able to make good choice of while other make bad one.

Ibuyan Oja Ejigbomekun (Ibuyan at the market Of Ejigbomekun):   This is the fourth stage of the evolvement of Ori. Ibuyan which literarily translated to mean where something is been choose . This is the spot in Ejigbomekun market  where the Emi (the spirit) will choose Iwa (the manner/character). By Iwa (character) here I am referring to the things that Ori chooses .so that Ori can enjoy good life.

Character under this is spiritual as different from physical character that human being embark on in life .

Copyright: Babalawo Pele Obasa Obanifa, phone whatsapp contact: +2348166343145, location: Ile Ife Osun state Nigeria.

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