Orí

The concept of is intimately connected to the concept of personal destiny and the instrumental conditions of the man for the achievement of this target.
We can note that the understanding of the role that Orí performs in the life of every man is intimately connected to faith in the predestination – in the acceptance that the success or misfortune of every man depends on a large scale of personal destiny that the human being brings on his arrival to the world.

Orí is a piece of Olódùmarè (our Creator) that lives in us. Orí is the Òrisà, the personal guidance of each one of us, manifested in its full force and greatness. Orí should be the first to receive our praise, in all our liturgies, it is a very particular representation of the existence of each one of us, is itself the real living core of our inner existence, our "I" .

Ifá says:

A Kúnlé A Yam Èdá
A Dáyé Tán
Ojú Níkán Ni


We choose our destinations in the sky under the supervision of our ancestors.
But when we arrive to Earth
We become impatient.

The different divinations of our traditions are known by different names, among these we will find Àyànmo (choice) or Ipín (added destination) or Kádàra (divination for human being) or Ìpóri (the heads camera), Orí (within the head) is the symbol of the free choice of the head, according to our traditions and that each one of us receives in heaven. The success or failure in life of a person is intimately linked to the head that was chosen in the heaven.

Therefore Ifá teaches his children and priests of the Ifá-Òrisà cult, the proper feeding of the heads of men or fortifications to cause restructurings in Orí and how to support this to find the ways of the good life or what we should correctly call an auspicious path to find the good life better for each of us.

As we deceive ourselves and fall into mistakes, looking eagerly prototypes of life by imitation that often make us lose precious time in which we could all invest energy in promoting and achieving our ultimate destination faster desired happiness.

Ení t'o gbón
Orí è l'ó ní ó gbón
Èèyán tí ò gbón
Oríí ré l'ó ní ó gò 'j'usu lo.

Translation:

The one who is wise
Is the king of the magic of Orí
The one who is not wise
Is as silly as a head made of only yam

For the proper use of energy in a good destination propitiatory Orí, Ifá speaks of three spiritual instance shapes of any effect caused by our own act.

Àkúnlèyàn
- is the chosen destination for each of us in the instance where we have knelt before Àjàlá Mòpin (one of the spirits that is part of the head and conscience of every newborn child), anything that you would like on your mortality, years of life, number of children, family formation etc.

Àkúnlègbà - are space-time situations that are given to the individual, the environment where it is going to develop for the best performance of his destiny.

Àyànmó - Destination, the Ifá belief is that each person comes into the world to have an agreement with regarding the intended creation to be experienced during a given lifetime.

The Àkúnlèyàn and Àkúnlègbà instances are mutable, and are subject to a change caused by the link with society, or the loss of the formal structure of our alignment with the original destination. This mutation is due to external agents and many times ourselves. As for example, araye or children of the world, also the dark forces of the night or Elènìní that corrupts the mind and good ideas of those who precede us, and so it takes us away from what is best for our destiny .

Orí is the only Òrisà that will to accompany his devout in the long journey across the Sea witout return. Ifa says remarking, that Orí is the humans Òrisà by excellence, and one who deeply cares about what happens to us, as our happiness or the highest degree of fullness is to be enjoyed in our earthly life that is stored in the levels of Orí’s consciousness.

It is very common in the traditions of Òrisá in America, to confuse Elédà (Òrisà custody of Orí) with Orí. It happens because both fundaments are placed in the same region of the human body, with the difference that Ebora or Irúnmòles are the Òrisá providing support and care to our Orí, so that Orí can fulfill the requirements in its destiny, during its transit trough earth.

In the Odú of Òtúrá Méjì, Ifá tells:

Ko si Òrisá ti da nigbe leyin Orí eni.
(Ori itself is man's Òrisà which gives more support.)

Oríkì Orí
(Praising the Inner Spirit)

Orí san mi. Orí san mi. Orí san igede. Orí san igede.
The inner spirit guides me. Orí guides me. The inner spirit supports me. Orí supports me.

Orí otan san mi ki nni owo lowo. Orí tan san mi ki nbimo le mio.
Inner spirit, support me with abundance. Orí, give support to my future children.

Orí oto san mi ki nni aya. Orí oto san mi ki nkole mole.
Inner spirit, support my relationship, Orí protect my home.

Orí san mi o. Orí san mi o. Orí san mi o. Oloma ajiki, ìwá ni mope. Ase.
The inner spirit guides me, Orí guides me, guardian of children, my inner character is grateful

Asé.

Ilé Abomalé Ifá - Òrìsá. | e - post: osawo@ileabomale.com
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