Based on Paper written By Lekan Balogun, Victoria University of Wellington, New Zealand
Abstract: Rituals, although not scientifically linking cause and effect, produce functional results. The Yoruba understanding of Ori as a significant vehicle for confronting life underscores this reality. This article delves into the Yoruba concept of Ori, highlighting its role in self-perception and alignment with the Orisha. Through examining Wole Soyinka’s “Death and the King’s Horseman”, the significance of Ori in Yoruba life and worldview is explored. This is the starting point of our blog, where we will connect these concepts to relevant Odu Ifá myths and proverbs.
INTRODUCTION TO ORISHÁ ORI
“Who owns your head?” This profound question posed by Elizabeth Caudillo in her essay “Prayers to the Orisha: A Look at Santeria” resonates deeply within the Yoruba worldview. Ori, comprising the prefix “o” (the individual) and the suffix “ri” (to perceive), translates to the “seat of perception” or “seat of consciousness”. It is the core of self-awareness, influenced by Ase, the spiritual power aligning individuals with the Orisha. This blog will explore these themes and connect them with insights from Odu Ifá, enriching our understanding through traditional Yoruba myths and proverbs. (see my newsletter on this topic)
Ori and the Yoruba Concept of Selfhood
In Yoruba thought, Ori is central to understanding selfhood and the rituals surrounding it. As elucidated by Awo Fatunmbi, Ori represents the essence of consciousness, gathering the hidden forces that form human identity. According to Ifa teachings, the world maintains harmony through its internal guidance system. This harmony is achievable through understanding and aligning with one’s Ori.
INSIGHTS ABOUT ORI FROM ODU IFÁ
The Odu Ifá, the sacred corpus of Ifá divination, provides profound insights into the concept of Ori. For instance, Odu Oyeku Meji teaches that “Ori lo da ni ni ni ka, ka si yan yan, Oda ni ka tan ra eni da,” meaning “It is Ori that made us choose our destinies before coming to earth.” This highlights the belief that each individual’s Ori predetermines their path and purpose in life.
The Importance of Asé
Ase, a fundamental concept in Yoruba belief, is the life force given by Olodumare. It influences perception, attitude, and action, and is crucial for maintaining balance in the earthly plane. Ase manifests in physical objects, verbal arts like music and chants, and visual arts. The intricate ritual of Imori (Knowing-the-Head) highlights its sacred importance, performed to ensure alignment with the Orisha from birth.
Stages of Ori and the Road to Selfhood
Achieving a balanced connection between the physical, emotional, and spiritual self involves understanding different locations of the Ori:
- Iwaju Ori (Forehead): Represents mystical vision and perception.
- Atari (Top of the Head): A transcendent area of consciousness.
- Ipako (Base of the Skull): The connection between the Orisha and individual consciousness, often invoked during rituals like Imori.
ORI IN YORUBÁ DRAMA
Wole Soyinka’s “Death and the King’s Horseman” exemplifies the Yoruba ritual concept of Ori. The play portrays the spiritual essence and self-realization through the characters of Elesin Oba and his son, Olunde. Soyinka emphasizes the metaphysical conflict and the importance of the numinous passage linking the living, the dead, and the unborn.
Elesin Oba and Olunde: Contrasting Characters
Olunde:
- Represents understanding and acceptance of his cultural heritage.
- Despite his Western education, he acknowledges the significance of his father’s ritual suicide.
- Demonstrates a deep connection to his Ori and Ase, ultimately committing suicide to fulfill the ritual and prevent calamity.
Elesin Oba:
- Initially appears resolute but is ultimately distracted by earthly pleasures.
- Fails to align with his Ori and Ase, leading to his downfall.
- His failure contrasts sharply with Olunde’s resolve, highlighting the importance of understanding and fulfilling one’s spiritual duties.
MYTHICAL CONNECTIONS FROM ORI AND ODU IFÁ
Odu Ifá, such as Irosun Meji, speaks to the importance of fulfilling one’s destiny. It recounts the story of a man who, despite being destined for greatness, loses his way due to indulgence in earthly pleasures, mirroring Elesin Oba’s journey in Soyinka’s play. This Odu teaches the proverb, “Ori gbe mi, ese gbomi” meaning “My head leads me, my feet carry me,” emphasizing the importance of following one’s Ori for guidance.
CONCLUSION
Ori, as explored through Yoruba rituals and Soyinka’s play, underscores the essential connection between the spiritual and physical realms. Understanding and aligning with one’s Ori and Ase are crucial for maintaining balance and fulfilling one’s role in the cosmos. Through ritual and drama, the Yoruba people grasp the intricate relationship between life, death, spirit, and matter, ensuring the continuity and harmony of their world.
In the words of Odu Ifá, “Ase ni a n fi se” meaning “It is with Ase that we perform”—emphasizing that through understanding and harnessing our Ase, guided by Ori, we navigate and fulfill our destinies.
Reference: Balogun, Lekan. “Ori, Ritual and Yoruba Drama of Existence.” IOSR Journal Of Humanities And Social Science (IOSR-JHSS), Volume 17, Issue 1 (Nov. – Dec. 2013), PP 42-47. IOSR Journals.
For followers of Orishá Ifá, particularly in the diaspora, understanding the concept of Ori and its significance in Yoruba tradition is crucial for maintaining a deep connection with cultural heritage and spiritual practice. Stay tuned as we delve deeper into these concepts with further connections to Odu Ifá in upcoming posts.
