Black Spirituality Religion : Ori: Divinity of the Head. Part 1

Sekhemu

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No divinity blesses a person without the consent of their Ori!

What is Ori, Ori is our personal Orisa. Simply put it is the one divinity that stays with us even after death. It is also the divinity that knows exactly what it is we need to do in life to fulfil our personal destiny and to re-align ourselves with our higher selves.

Ori, commonly defined as head. Additionally Ori means the highest of any endeavor. In human beings (eniyan) Ori is two major aspects, the physical head and the spiritual head. The physical head Ori Ode consist of two parts, Ori Apari, the internal spiritual Ori, and Ori Apere, the personal divinity.

We also have what is called Ori Inu, internal spirit and Iponri or Ori Orun, loosely defined as the higher self that dwells in heaven (Orun) on the right side of Olodumare.

Additionally there is what is called Iwaju Ori forehead, 3rd eye and eye character and Ipako meaning not disjointed, located at the base of the skull and is the connection between the head and the heart

Ori is the divinity that chooses the individual destiny (Ayanmo). When Iponri is in Orun, prior to making it's incarnation on the physical plane (Aiye) it stands before Olodumare to receive it's task and choose the destiny it will achieve in Aiye, witnessed by Orunmila (As witness of fate) and recorded in the Odu Ifa (Sacred Yoruba Text).

The aforementioned sequence are a part of overall "steps"
Iponri goes thru before incarnating.

1: Having D'afa (divination performed by the consulation of Orunmila) performed by heavenly Awo
2. Performing prescribed Ebo (Sacrifice)
3. Receiving one's Task and Ewoo (Taboos, i.e. do's and don'ts)
4. Getting the gate of heaven.
5. Digging one's "ditch" of losses.
6. Filling that ditch with one's gains.
7. Choosing one's destiny at the house of Ajala (the house of molding by the divinity Obatala)

During the process of choosing one's destiny in Ajala's house, we have the ability to choose a spectrum of "pottery heads. Some are deformed, some are weak, some are well made, some are unfinished. Subsequently it can be quite difficult to determine the differences in heads, and Ifa is consulted for guidance in making our choice a wise one, before and after incarnation. Ifa can also discern the challenges and prescribe Ebo to strengthen Ori and fulfill one's destiny.

When we incarnate in Aiye, destiny is forgotten, and many of us attempt to find and fulfill it while on earth. One of the simplest ways to achieve this endeavor is by living a life of Iwa Pele (balanced Character). Balanced and Gentle character procures our place to become revered Egun (Elevated ancestors) and ultimately and Orisa



Tommorrow I'll contribute additional information regarding the various other aspects of Ori.

Odabo
 
Ori is also about individuality, and makes us different from others. This difference is intangible, and there is no point of reference, at least in the european context, that can Identify this difference. In Odu Osa Meji an allusion is made by Ifa to Mobowu, a wife of Ogun, when she was consulting Ifa.

Ori buruku ki i wu tuulu
A Ki i da ese asiweree mo lo ju ona
A ki i m' Ori oloye lawujo
A di afun Mobowu
Ti i se obinrin Ogun
Ori ti o joba lola
Enikan O mo
Ki toko taya o mo pe'raa won ni were mo
Ori ti o joba lola
Enikan o mo.

"A person with bad Ori is not born with the head different from others.
No one can distinguish the steps of the mad
in the street.
A person that is a leader is not different.
And also is hard to be recognised.
It is what was said to Mobowu, Ogun's wife,
that was consulting with Ifa.
The husband and the wife should not treat
themselves so badly,
nor physically, nor spiritually.
The reason is that Ori will be crowned.
And no one knows how the person's future
will be."

Eniyan (true human beings) are made up of several components: Ara,Ojiji, Okan, Emi and Ori. Ara is the physical body. Ojiji is the human ghost, the visible aspect of the spiritual essence. Okan is the physical heart, center of intelligence of thoughts and actions. Emi is the breath as bestowed upon man by the creator. When human's die the Emi is no longer present.

In Ifa, Ori is the first Orisa to be praised. As stated before, Ori assist and is present with the individual before birth, throughout their life and post-mortem, and assisting in the fulfillment of Ayanmo. An Oriki to Ori is as follows:

Ori lo nda eni
Esi ondaye Orisa Lo npa da
O npa Orisa da
Orisa lo pa nida
Bi isu won sun
Aye ma pa temi da
Ki ori mi ma se ori
Ki ori mi ma gba abodi

"Ori is the creator of all things
Ori is the one that makes everything happen
Before it happens
He is the Orisa tha can change man
No once can change the Orisa
Orisa that changes the life of man with
Baked yam
Aye (joint forces of enriching and negating forces), don't change my fate
For my Ori not letting people disrespect me
That my Ori don't let me be disrepected by
None
My Ori, don't accept evil."

A prayer recited during the ritual known is Ibori goes as follows

Korikori

That with the ase of the Ori's own,
The Ori will survive
Korokoro

In the same way that the Ori of Afuwape
Survived.
Yours will survive
He will be favourable to you
Everything that you need,
Everything that you want for your life,
It is your Ori that you must ask.


It is the man's Ori that listens to his
Suffering.

Eleda, is the cosmic force that "released" a part of itself to create Ori. This portion of the divine and individual Ori determines what type of task is best suitable to attain prosperity. It is also indicative of what is known as Ewo, or what is Taboo. What the individual shouldn't eat. This is important because certain foods incorporate the same essence or matter of the respective Ori/Eleda. This taboo must be rigorously adhered to because the consequences would throw the individual in total chaos and inbalance

In Ogunda Meji it says:

Ori, I salute you
The one that is wise
Was made wise by his own Ori
The one that is a fool
More foolish than a piece of yam
By his own Ori.

Another Oriki goes as follows:


Ori Mi
Wa Je mi o
Ki ndi olowo o
Ki ndi Olola
Ki ndi endi a pe sin
Laye
O, Ori mi
Lori a jiki
Ori mi lori a ji yo mo
Laye"

My Ori
I scream calling you
My Ori,
Answer me
My Ori,
Come to attend me
For me to be a prosperous and successful person
For me to be a person who everyone respects
Oh, my Ori
To be praised in the morning
That everyone finds joy with me.

Success or failure greatly depends on personal fate known as Kadara or Ipin. In Ifa we receive Ipin the same time that we choose our Ori. Olodumare sancations the choice of fate we make, and recorded by Aludundun

"You said that you went to take your Ori.
You know where Afuwape took his Ori?
You could have gone there to take yours.
We took our Ori in the domains of Ajala (Moulder of human Ori)
This way only our fates differ."

As mentioned before, Ajala is the moulder of the human head, and the spiritual relationship between Ori and Odu determine our fortune and trials in Life. Ajala bares no responsibilty in this dynamic, and as such it is understood that Ajala often fashions defective "heads", or may leave some unfinished or too overdone. When man chooses a "bad" head, he will fail in life.

When humans choose wisely and selects a good "head", thru hard work he/she will enjoy success that the choice of a Good Ori procures. How do we know if we choose wisely or poorly? By divination. Divination will determine the Ewo pertaining to the prohibitions of specific foods, colors and behaviour that a person needs to be cognizant of.

Personal fate Ipin Ori, can be divided into three components. Akunleyan, Akunlegba and Ayanmo.

Akunleyan is the request we make in the house of Ajala that we want in our duration on earth. How many years we want to spend on earth, what type of success we want to obtain, the kinds of relatives we prefer.

Akunlegba are "Tools" given to an individual to assist us in fulfilling of our desires. For an example an individual choosing to be Abiku (child born to die as an infant) will incarnate to a time where there is an epidimic of high infant mortality rates.

Ayanmo is the part of our destiny that cannot be changed i.e. your gender and bloodline

Akunleyan and Akunlegba can be altered for good or bad purposes, depending on circumstances

Fate can suffer diversions as consequences of actions from Araye (bad people) also known as sons of the world and Elenini, relentless, bitter, sadistic enemies of human beings

In the middle of the aforementioned there are Aje (Female witches) and Oso (male witches or warlocks). Both of which spend a great deal time and effort on way-laying the opportunities and success of human beings in their quest for spiritual evolution.

Ebo and Adimu can help improve unfavourable conditions that are the result of unforseen negating events. Ori irrespective of good or bad choice on the part of individuals are always subject to change. When Ori inu is well, the whole being is in good standing

End of part 2
 
"... Fate can suffer diversions as consequences of actions from Araye (bad people) also known as sons of the world and Elenini, relentless, bitter, sadistic enemies of human beings

In the middle of the aforementioned there are Aje (Female witches) and Oso (male witches or warlocks). Both of which spend a great deal time and effort on way-laying the opportunities and success of human beings in their quest for spiritual evolution.

Ebo and Adimu can help improve unfavourable conditions that are the result of unforseen negating events. Ori irrespective of good or bad choice on the part of individuals are always subject to change. When Ori inu is well, he whole being is in good standing ..."




Peace Brother...This is understandable, but how, in the process of seeking effective divination, can one avoid such beings who may appear as 'diviners'? The benevolent don't tend to advertise, so how can they be attracted to one for genuine assistance and not some form of exploitation and/or diversion?
 
"... Fate can suffer diversions as consequences of actions from Araye (bad people) also known as sons of the world and Elenini, relentless, bitter, sadistic enemies of human beings

In the middle of the aforementioned there are Aje (Female witches) and Oso (male witches or warlocks). Both of which spend a great deal time and effort on way-laying the opportunities and success of human beings in their quest for spiritual evolution.

Ebo and Adimu can help improve unfavourable conditions that are the result of unforseen negating events. Ori irrespective of good or bad choice on the part of individuals are always subject to change. When Ori inu is well, he whole being is in good standing ..."




Peace Brother...This is understandable, but how, in the process of seeking effective divination, can one avoid such beings who may appear as 'diviners'? The benevolent don't tend to advertise, so how can they be attracted to one for genuine assistance and not some form of exploitation and/or diversion?

Your question is quite valid sistah. While there are no guarantees there are a few tips that can be employed to protect you from charlitains . Below is a thread I created addressing your concerns

http://destee.com/forums/showthread.php?t=57274
 

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