Ori: Destiny and Designator

Heaven (Orun) contains owner, deities, ancestors;

World (Aiye) contains humans, animals, sorcerers.

The Orun/Aiye distinction is important in understanding Yoruba concepts of Life, Death,

Destiny, Reincarnation and Soul.

Firstly, Yoruba thought makes a distinction between the physical body and the spiritual
elements that inhabit it and give it life and individuality. These two most important spiritual
elements are Breath (Emi) and Head (Ori).

Emi is generally thought of as the vital force, without which the body dies. In some
accounts it is also thought of as the conscious self. It not only provides locomotion for the
body, but can think independently of it and can travel abroad on its own via dreams.

Ori is more complex. Unlike Breath it is the seat of the intellect. It is also related to a
person’s destiny, as the element which predetermines his success or failure in the world.

Ori is given to, or chosen by, an individual before his/her birth, creating limits within which
success in the world can be expected and within which the Breath is able to act. In contrast
to this rather fatalistic model, Head is also to be the Ancestral Guardian soul – a spiritual
entity which can be influenced by humans in efforts to improve life on earth.

Each individual has two (2) Ancestral guardians – one on the Head and one in Heaven which
is doing exactly the same things as the individual is doing on Earth. With the support of the
Ancestral guardian in Heaven, an individual will live the allotted span of life.

Ori is believed to be the first and the most important deity in Heaven - the spiritual and
personal Ori or Divinity possessed by each and every individual.

Each person and deity, before coming to earth, must visit Ajala – maker of Ori in heaven. If
one has the bad luck to choose a less than perfect Ori, his/her life on earth will be severely
affected.

Ori refers to one’s spiritual intuition and destiny. It is the reflective spark of human
consciousness embedded into the human essence, and therefore is often personified as an
Orisa in its own right.
It is believed that human beings are able to heal themselves both spiritually and physically
by working with the Orisa to achieve a balanced character – Oriwa-Pele. When one has a
balanced character, one obtains alignment with one’s Ori or divine self.

It is also believed that Ori be worshipped like Orisa. This is because whatever one becomes
or whatever happens in one’s life is as destined by Ori.

A person’s Ori is so crucial to a successful life that it is propitiated frequently, and its
support and guidance is sought before undertaking any new task. Personal Ori shrines are
indispensable and are present in most homes, irrespective of sex or religious beliefs, and in
the performance of virtually all sacrifices, Ancestral worship, since it determines their
favourable outcome.

As above, so below: Ifá offers the term Ori to explain the exact path from our “origin” to
us and between us and others. It is our portion of the divine spark that is encoded with our
destiny. Its components are seated in certain chakra points within and above us.

Above-Below or better yet, simply Without-Within to describe the path by which the two are
connected: our original form of pure energy or true spirit body that manifested first, from
our original energy source. Our Ori also resides in one of the first realms created by that
source.

Physical Head: This may even refer to our brain. It houses the next three Ori portals. It
is located at the crown of our head. This is the point where our silver cord or chain
connects us to our original and true spirit self in Orun. The Ori is vested with great
importance in Yoruba art and thought. When portrayed in sculpture, the size of the head is
often represented as four or five times its normal size in relation to the body in order to
convey that it is the site of person’s Power (Aşe) as well as his or her essential nature or
Character (Iwa).

The Yoruba distinguish between the Exterior Head (Ori-Akoko) and Inner Head (Ori Inu).
Ori-Akoko is the physical appearance of a person, which may either mask or reveal one’s
Ori-Inu aspects.

Inner qualities such as patience and self-control should dominate outer ones.

The head also links the person to the other-world. The Imori ceremony is the first rite that
is performed after a Yoruba child is born. During Imori, a diviner determines whether the
child comes from his or her mother’s or father’s lineages or from a particular deity (Orisa).
If the latter is the case, then the child will undergo Orisa initiation during adulthood, during
which the person’s Ori becomes the spiritual vessel for that Orisa. To prepare for these
ceremonies, the person’s head is shaved, bathed and anointed.

Yoruba do not consider the Ori symbol really complete without an accompanying container
to house, honour and beautify it. This is the most costly acts of honour an individual can do
to any deity. It is hard to imagine a more fitting residence for Ori, the cause and essence of
one’s being.

During consultation or propitiation, the devotee with place Ibori – House of Ori – on a well-
swept and polished floor which has been covered with a white cloth. The devotee offers
standard items of sacrifice to Ori like water and kola nut and is free to add other items of
choice.

Depending on the nature of the request, a corresponding symbolic sacrifice is made.

 Coconut water (Omi agbon) as head-softener (Ero), makes it work more in favour of
the owner where that Head is found to be hard.
 Snails (igbin) are offered to ask Ori to avert an impending disaster.
 Sugar cane, ground roasted corn and honey are offered to attract good fortune,
happiness or joy.

Consequently the Yoruba concept of Ori is always conscious of the duality of his being,
namely the material mortal self and the spiritual one. In actual life experience, the spiritual
Head qualities such as immortality, ever-presence and insuperable power are employed
where human efforts fail or appear inadequate. Thus, in extreme conditions of bad or good
health, fortune or misfortune, the Yoruba resort to Ori for rectification or gratification.

***Because of the circumstances of their creation, all Deities have to pay homage to
Ori. Similarly, all devotees have to touch the Earth with their forehead as an act of
symbolic respect for the first Ori-Akoko in Orun on behalf of the appellant on Earth
(Ofun Irete)