If we break this proverb into it’s elision we get ayan mo ni iwa ope ile, iwa ope ile ni ayan mo with the literal translation my ancestral tree is who I greet on earth and who I greet on earth is my ancestral tree. Prior to, the occurrence of events, the best that can be said is that given the way a person is, living, behaving, or manifesting his character, he is likely to end up this way or that, way. The upper pyramid is symbolized by the quadragram on the right side of the marks of Odu and the lower pyramid is symbolized by the quadragram on the left side of the marks of Odu. They said that the Upright that are on earth number less than twenty. In the discipline of theology a proverb is defined as a short saying that expresses a religious or cultural idea. Many of these examples make use of interdimensional analogies and naturalistic images not commonly used in conversational English. In this paper, I aim to show that the available accounts of Ori consti-, tute an inadequate explanation of this determinism—what is popularly translated, as destiny—in Yoruba thought. is unavoidable and could not have been otherwise. ), Click to share on Twitter (Opens in new window), Click to share on Facebook (Opens in new window), Click to share on Pinterest (Opens in new window), Click to share on Tumblr (Opens in new window), Click to share on LinkedIn (Opens in new window), Click to share on Pocket (Opens in new window), Click to share on Reddit (Opens in new window). made by each individual through the particular choices of actions made. will and moral responsibihty as pseudo problems. a person and Olodumare, which was doubly sealed by Olodumare and Onibode. The Deities would not allow us to compromise the Truth. These actions can be, described as free actions only if we completely give up the notion of prenatal deter-, minism. It appears to be very compatible with the Yoruba beliefs in the freedom, of humans and their being morally responsible. The second three sided pyramid is located with the base located 30 degrees above the equator and the apex touching the south pole. Weddyng is desteny, And hangyng lykewise. If you are sad because something is missing from your life, focusing on creating that thing becomes the fuel that drives your movement towards fulfilling your destiny. In eji ogbe we have the possibility of creating this alignment. In simple terms, the human perception of Truth is a constantly changing dimension and it is one of Èsù’s functions to remind us the human quest for Truth must never become stagnant. wise sayings. Because the word iwa pele connotes good character in the Yoruba language, the idea of being a good person implies linking our ancestral heritage to the task of greeting the earth. 1678 S. BUTLER Hudibras II. can yet be changed under certain conditions. Before an event. The base of one pyramid is located 30 degrees below the equator with the apex touching the north pole. However, it seems that no one is free in an absolute sense, even in those ar-, eas where freedom may be exercised. -- Whatever one feels sad about should be one’s sore point of persistent reference. In every structure from atoms to stars these two pyramids usually rotate in opposite directions. There is a Yoruba proverb that says Ayanmo ni iwa pele, iwa pele ni ayanmo, meaning destiny is good character and good character is destiny. ous acts of free choice made by an individual up until any specified time in his life. Hence, the actions and inactions, which Makinde classifies as acts of free, will in his effort to make the Yoruba belief in predestination coherent,”’ should, really be classified as part of what has been pre-determined. Hence, the Yoruba are of the strong conviction that Owo eni ni aafi’ntun iwa, ara eni se (we use our hands or make individual efforts to improve our individual, Given the above understanding of how individuals could plausibly be said to, be free, I will now present an alternative naturahstic understanding of the Yoruba, concepts of Ori and destiny. Consequently, as Makinde’s weak concep-. Our aim is to see what philo-, sophical implications may be derived from it, since other versions of the myth may, have different philosophical implications. tion of Ori portrays the Yoruba as inconsistent with their belief in predestination, it follows that they do not really believe in predestination but pay mere lip service, In addition, Makinde fails to realize that saying that something is predestined, is completely different from saying that there is a potential for one thing or the, other. In simple terms this means Orunmila is saddened by the wickedness he sees in the world. To save morality, within the Yoruba context, from the charge of meaninglessness, we need to identify precisely how people can, plausibly be said to be genuinely free in such a way that will be consistent with the, Yoruba concept of Ori. There are several suggestions of this. October 18, 2015 In Joseph’s case, above, the desire to continue, living in the house and the desire to tell the truth constitute at least some aspects, of the moral situation in which Joseph finds himself. Ifá enjoins us to be honest. Second, the Ori selected determines, finally and, irreversibly, the life course and personality of its possessor on earth. War, for instance, usually predisposes people to violence in a way, they may not be predisposed to when society is at peace. ( Log Out /  Òwe is the Yoruba word for proverb. to destiny. The first is that, they lead to incompatible consequences, while the second is that they are not sup-, posed to be taken literally but should be understood as allegory. One of the functions of natural disruption in everyday affairs is to shake consciousness loose from complacency and rigid thinking. In others words the manifestation of good character is contagious. These are two central themes throughout Ifà scripture and they are key elements in understanding the nature and function of Orísa from the perspective of Ifà theology. In this verse we have the issue of developing good character which is blocked by sadness, or in modern terms depression, caused by compelling incidents. But there seems to be no good reason, supporting the Yoruba prenatal thesis. In 255 of these patterns the top pyramid and the bottom pyramid counter rotate. In this verse the sacrifice is letting go of our wicked ways. When Orunmila is the client in a verse the implication is that the question involves the struggle to develop iwa pele. A three side pyramid touches the sphere in four places. In the spiritual discipline of Ifa our first obligation is to elevate our entire lineage. This, is the kind of explanation offered when strange and perhaps tragic events defying, In such circumstances, the Yoruba make use of explanations in terms of des-, tiny only because they lack any other rational explanations for the event. In the Odù called Òsa’tùrá, the students of the Prophet Òrúnmìlà ask him to tell them the nature of Truth. According to the Holy Odu Obara Meji the good fortune that comes to us as a result of expanding our consciousness leads to the development of humility. This dual role has caused some confusion among those who have written about Èsù’s position in Ifà cosmology. Here the verse goes on to specifically identify the cause of sadness. By Awo Falokun. This is the basis for the Hermetic idea; as above so below. They are said, to believe that a prenatal selection of Ori determines each person’s personality and, life course and also that a man’s destiny can be affected negatively or positively.”, While some scholars have tried to explain how the Yoruba can consistently hold on, to these seemingly contradictory beliefs, others have resorted to a fatalistic inter-, pretation of the Yoruba idea of destiny.. In this expression of the name of the diviner we have the idea that living an upright life will make life well arranged. These mythical accounts are subject to two general criticisms. The above analysis of Oladipo’s account suggests, contrary to his own conclu-, sion, that destiny is alterable. view in Idowu’s writings.^^ According to him, Orunmila recited thusly: There is no destiny to be called unhappy in Ife city, In essence, the idea that is being conveyed here is that human well-being and suc-, cess on earth depend upon character. All the good fortunes that sadden us in this world let it sadden our destiny such that we obtain good tidings. There is a Yoruba proverb that says if your life gets better my life gets better. The structure of the Merkaba has 256 variations and each of these variations reoccurs throughout Creation. In the Odù Òsa’tùrá, Òrúnmìlà says Truth is the Chief of the Invisible Realm who guides the Destiny of the Earth. Supporting Abimbola’s interpretation, Makinde argues that the, best the gods could do in regard to a human’s destiny is merely to guide the fulfill-, ment.” The implication of this is that humans are not free agents but are merely, acting out a previously written script. Commentary: in the structure of Ifa scripture the name of the diviner is the solution to the question being asked. Hence, it seems, unacceptable to attribute at least some of the aspects of the destiny of a cripple to, a prenatal choice of Ori, because the deformity which limits him and shapes his, destiny is an aspect of his body which, going by the Yoruba creation myth, was, In spite of the claims that the Yoruba believe that the prenatal choice of Ori. At best, they seem to be mere means by which destinies are fulfilled. In our previous study, we saw that your company determines your destiny. 1546 J. HEYWOOD Dialogue of Proverbs I. iii. In such situations, we, are unable to offer any plausible explanation for the occurrence, except to say that, it is the destiny of the person concerned to have that experience at that time. They say to the woman having marital problems, Obinrin so wan u o’loun o mori, oko wa’aiye (a woman is devoid of a good character but she complains of not be-, However, the view that destiny is determined by character seems to be under-, mined by the fact that there are occasions in which some significant occurrences, take place in the lives of people which cannot be accounted for in terms of the. Arcata, CA 95518 They were asked to always offer sacrifice so that there would be many upright men in the world. These. The energy pattern as it is described in sacred geometry is a sphere with two three sided pyramids. Moritz Schlick is an advocate of this view, and he, affirms that “free acts are uncompelled acts.”^^ Hence, he sees all problems of free. Ifa defines humility as the willingness to consider someone else’s point of view. It is their ability to shake loose preconceived notions that gives them the power of revelation. The upright that are on earth number less than twenty, the wicked ones therein they are so many, they number many more than forty thousand. Hence, it is a mistake to. As humans when our consciousness or ori is under the influence of a Messer field, or under the influence of Eji Ogbe our ori is not earth bound and can make the journey to the Land of the Immortals (Orun) it is this journey that infuses our ori with the mystic visions that guide us towards fulfilling our destiny.