Olumide Okunmakinde and Obafemi Awolowo - Full Paper 38

8/10/2019 Olumide Okunmakinde and Obafemi Awolowo - Full Paper 38

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A Correlation of OriSymbolisms in IfaThought to Human Personality

in Judeo-Christianity*by

Olumide Okunmakinde

Resident Researcher !oruba Philoso"hy and #orld Religions$

%nstitute of Cultural Studies

Obafemi A&olo&o 'ni(ersity) %le-%fe) igeria

e-mail+ eniorunmila,yahoocom

Tel+ ./01 234 565415/

Abstract

Over the years, as the field of comparative religion expands and questions of potentialrelations of ideas in religions and the intended meanings of religious symbolisms in literature and

sculpture arise, it has become essential that answers to those questions be sought by new

innovative analytical devises and methods in philosophical enquiry into the contextual realities of

the Worlds religions. This paper attempts to explore a comparative philosophical essence of thehuman person inIfaand Judeo!hristianity through the authors devised system of analysis called

analytical metaphysics of the history of nature. "y this method, a systematic application of

metaphysics in the interpretation of religious abstractions aids the unfolding of a descending order

of meaning in natural phenomena from the metaphysical to the aesthetic, and from the aesthetic toepistemological and then to the ethics.

"y using theIfaconcept of Orias an analytical base, the empirical reality of speculativepropositions about the nature and essence of man and the origins of human problems in the bible

#as traced to $dam and %ve#was expressed in the configuration of human psychology with the

aid of practical and complimentary Western and !hinese astrological science. !omplementarily,

&eibni's metaphysical theory of the (onad aided interpretations of the conceptual multiplicity ofpotential human personalities. The theory was further used in elucidating the evolutionary culture

of interaction between body and mind as the two principal essences of personality that replicate a

secondary dimension of OriandEniyaninIfaethics from the viewpoint ofIfadivinatory corpus.

)t was found that the *oruba concept of Ori and &eibni'ian monadology are relative to

one another as extensionistic ideas that explain the interaction between tangible and intangible

existences. $lso, the analysis of mythological data was interpreted as metaphysical history in

which the metaphorical bent in the *oruba concept of owewas used to elucidate on the real life

lin+ between myth and reality, metaphysics and ethics, and prospects of human personality. )t ishoped that the paper consolidates the philosophical depths of religions, especially metaphysics,

and the inherent potential of original $frican ideas#the *oruba in particular.

"eing a paper for presentation at the - rd%uropean !onference on $frican tudies, /niversity of &eip'ig,

&eip'ig, 0ermany.


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%ntroduction

The concept of human personality permeates the scopes of metaphysical and

ethical discourse expressed in literatures encoding the moral convictions and acclaimed

divine revelations as regards the directions of human behavior. These directions often

come in form of religious teachings or deductions from legendary pitfalls or heroics of

mythologies. Over the centuries, religions have been developed and have become strong

factors that determine the course of politics and society. The central doctrine of religions

have been on the idea of a upreme 0od and !reation, the relationship between man and

the upreme 0od#mans creator, and man with his own +ind and the universe.

This extensionistic conception of divinity and humanity presupposes the existence

of motion, action and consequences which are often encoded in the pitfalls or glories of

legendary and mythological personalities in empirical and metaphysical history. These

are also encoded in acclaimed divine revelations, from trances to dreams and

transcendental visions and prognosis. The encodings are expressed in aesthetic modules,

mostly in literature and sculpture as reali'ed in religious history and myths, and all other

world cultural myths and legend. 1ence, the interpretations of these expressions require

more than a casual approach as it will be demonstrated in this paper.

The expressions in focus are the mysteryenigmas such as the nature of $dam %ve

and the serpent in the biblical boo+ of 0enesis. $ quest for the original meaning of the

ideas concerning the truths of human existence is eminent in the pastoral overtures. )n

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)t is not the aim of this paper to discuss "acons innate obstacles but to

ac+nowledge the innate obstacles to human understanding of metaphysics in religious

discourse, and attempt propositions that may lead to the better and improved

understanding of metaphysics in religious discourse. To achieve this, the *oruba

metaphysical concept of Ori and specific propositions in the &eibni'ian (onadic

metaphysics are employed as platforms of analysis. They are begun in relativistic study

from the similitude between the primordial symbol of Ori in Ifa mythology and the

(onad of &eibni'ian conception.

#hat are Ori symbolisms in %fa7

0enerally, Ori is the *oruba Theory of consciousness#high and low. Ori is a word

which means 8head9#physiologically, and consciousness in Ifa metaphysics. )n the

material and immaterial relations of body, Oriis treated as a Theory of destiny by the rule

of cause and effect. )n this sense, a culture of natural interaction of tangible substances of

the body with the intangible substance +nown as ori-inu:innerhead or the human mind;

is presumed. $s a creationism phenomenon in Ifamythology, Oriis the foundation or

base of material existence of the earth, including man. $s a positional existence on the

divinistic hierarchy, Oris primacy is incontestable, by virtue of its meaning as the

beginning or the first existence. )n this regard, amongst the divinities, Ori is upreme.

$nthropomorphically, it can be said that the upreme Ori in /niversal existence is a

super being called 0od.

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)t is in this light, particularly, that &eibni's idea of the (onad becomes relevant

in both comparative metaphysics#*oruba and 0erman#and the interpretation of human

personality by the destiny concept of Ayanmo in relation to oriental metaphysics. )n

*oruba metaphysics, Ori, in its highest individualistic meaning, determines Ayanmo.

$ssuming the Ori is a (onadic substance, Ayanmo then will be the aggregate of

compounds. TheAyanmoconcept inIfathought is the theory of immutable naturalness

andtherule of natural selection that treats the ethics of the vibrations of the constituent

fragments ofAyanmo. 5or example, ones race, color, sex, date of birth, ancestry, etc. $s

a sociological phenomenon, the chief ethic of this conception is that the general body of

man#man+ind#is a variation of similar species that are capable of various experiences

and intelligent vibrations.

#hat is 8eibni9 idea of the :onad7

8$n existing substance that is a member of the actual, and thus of the best possible world

&eibni' calls a monad.9 - )t has been as+ed whether 0od is a (onad. $midst the

controversy amongst &eibni' scholars, it has been affirmed that 80od is a (onad, but a

very special and unique one#a supreme and prime (onad. 9


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ymbolistically, Oriand the (onad meet in the idea of the snail shell ofIfamythology

with which the earth was created. )n one of the uncommon versions of Ifacreation myth

in theEse Odu Ifa O#anran-O"unda, Oriwas the substance with which Orunmila#an

anthropomorphic image of Olodumareswisdom#created the earth upon the primordial

waters. This particular Ori, stated to be a snail shell, was ta+en from the seat of

Olodumareand given to Orunmilawith authority to create the earth. )n the process of

creation, Orunmiladipped his hands into the snail shell and too+ out measures of earth

dust that filled some parts of the waters for solidity. This mythical nail, referred to as

Oriin the myth, is li+e the &eibni'ian simple substance#without parts#which enters

into compounds. The (onadG

)n theAsuwadacreation myth#also from theIfaworldview inEse Odu Ifa Osa-

"unda, it is stated that $Iri tu wili tu wili la fi da ile aye, la bu da ile. (eaningC 8Fews

pouring lightly, pouring lightly was used to create the earth world in order that goodness

could come forth into existence at once.9 5rom this position it is presumed that the

droppings are particles of earth matter contained in the snail shell, Orior the monad.

$fter the snail shell is emptied, it retains itself as an entity or coven image representing

the base of causation of extended particles and matter derived therefrom. 1ence, in

relation to &eibni'ian (onadic evolution of the simple substance into compounds, the

Ori-snail and (onadic conceptions are profitably viewed as principles of natural

extentionism which forms a basis for a relationship between that which is seen and that

which is not#and for the purpose of this paper, body and mind. The particles extending

from the Ori-snailshell are spatial, yet, they are united by a common causal origin and

space, thus grounding presumptions of some sort of relativism.

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5rom theIfaperspective, this concept of relativism is encoded in the concluding

Ifapositions in theAsuwadaverse on creation. )t says, bi ori #an ba suwon aa ran i"ba,

i.e. 8if one head or consciousness is good, it will affect two hundred others9. The spatial

particles extensions, from separation at dispersion and in their movement in different

directions in descent towards the earth presupposes potential unequivalence and diversity

of experience and reactions of matter on the earth planes. What is more, by thisAsuwada

principle in Ifaderives ideas on the potentials of conductive effect of consciousness. )n

strict reference to man, this is analogical to the reality of cultural diversity of thought and

expression#and forms a part of the defense of my theory of theological relativism, and a

ground for the comparative study of religions and philosophy. Of culture, philosophy and

religious ideas are principal sociological components expressed and assimilated by

language and other art forms#paintings and sculptures. $ll these arise from thought#

casual or transcendental.

%very creature featured in *oruba myths of creation bears deep philosophical

connotations#beyond the sensationalistic mind arousals of religion#that begin from the

metaphysical meaning descending into the aesthetic and then epistemological through to

ethical meanings and, eventually, to positive or negative social effects. )t is in the

sociological phenomenon that human personality becomes a ma2or concern. )n this sense,

theAsuwadarule of consciousness conductive effect forms a metaphysical theoretical

base for ethics. !onceptual evolution of ideas from the metaphysical through the

aesthetic and epistemological to the ethical is the theme of metaphysical history of nature

#the systematic application of metaphysics, analytically, to the interpretation of natural

phenomena. The evolution begins from the plane of Oriin *oruba metaphysics and the

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(onadic sense in &eibni'ian thought. "y an inversion of theory, Orithus represents the

unity of substance as conceived in &eibni'ian (onad, while Ayanmorepresents the body

of compounds that characteri'e the simple substance.

The Summary of the ;(olution of %deas of ature and Human Personality

While Orias the snail evo+es metaphysical ideas and the first stro+e of thought

and existence, the !hameleon#Ala"emo aremo orisa:the prince of divinity; in *oruba

creation myth is the second stro+e that forms the basis of aesthetic and epistemological

intelligence relative to metaphysics in *oruba thought.Ala"emowas the first four legged

creature to experience the earth after is was fully created. )ts mission was scientific#to

examine the earth creation and create a perfect ground of particular conduction and

aesthetic balance. $esthetics is one of the oldest subfields of philosophy concerning the

nature of art in its diverse forms and how the arts relate to one another. Ala"emo, Aremo

orisa, fi aba ewe we ara. )n the forest,Ala"emowraps itself in the color of the leaf.

The *oruba word for wrap is $we. Thus the wrapper is a representation of

particular properties as well as the interpretation of Ala"emoas theIfalegendary symbol

of the mas+ and aesthetics. )n )fa, all art is owe, symbolic of Ala"emos expression of

variations of color experience. $Oweis the word used regularly to define proverb. )n the

present circumstance, ) will use it as Drofessor and "abalawo $+iwowo once taught me,

that owe ni ohun ti a fiun we ara won, i.e., that which we interpretatively express by

metaphor. )n this sense, li+e the chameleon expresses properties of external ob2ects it

experiences by color, and there is a semblance of expression with experience3 the

conception of ideas in the mind from the casual to arcane is expressed in art symbols such

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as painting, oral and writtenIfaliterature, literary imageries and symbolisms, sculpture

and dance#all factor and elements of religions.B

)n advancing $+iwowos teaching on Howe, ) have rooted it to Ala"emo the

!hameleon in the development of a philosophy of language and meaning from the

symbolisms of Ifa creation myth. %ssentially, it serves as a guide to cultural

interpretation. The owe principle of *oruba thought is the system of interpreting

enigmatic and casual religious information as ) shall soon demonstrate. ?eligions deal

with the fate and destiny of the world +nown as $aye in *oruba language. )n *oruba

thought, it is said that Howe loro aye, #adara eda #o do"ba, i.e, 8our world is expressed

in metaphoric language, and the destiny paths of substances created to dwell therein are

uneven and at variance9. )t is also a feature of *oruba thought that %owe leshin oro, oro

leshin owe, bi oro ba sonu, owe la fiun wa, i.e.., Hmetaphoric language is the horse or

pro2ectile on which thought expressed as words :oral or written; moves in the world, and

the thoughts expressed as word :oral or written; is the horse on which metaphoric

language derives essence3 hence, when man is at a loss regarding the meaning of thoughts

expressed, the meaning is sought out through the use of metaphors in figurative language.

)t is at this point that reference shall be made to the potential empirical

foundations of human personality and the ideas of ethics evolving from both metaphysics

and aesthetics. The highest conception of metaphysics is the idea of 0od, an intangible

substance. Of tangible substances, in Judeo!hristianity, the first harmony of matter was

a completed earth where $dam was a nature +ing. 5rom the Ifaperspective, the snail

B ee O+unma+inde, Olumide, 6EEIC &nmas#in" the Aesthetic and 'ociolo"ical (ele)ance of the Ifa

*ytholo"ical +oncept of Oduduwa, Dresented at the !olloquium of the )fe )nternational 5estival of the

$rts, !onference !enter, Obafemi $wolowo /niversity, )le)fe, @igeria, $pril 4E, 6EEI.

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shell, herein referred to as Ori, is the physical symbol representing a substance through

which the earth could be better studied, understood, and preserved. Fiscourse on human

personality is centered around man who has been created in different races and s+in color

polarities of light and dar+ shades generally referred to as blac+ and white.

)n Judeo !hristian literature#0enesis 0enesis 6C==#man is acclaimed to have

been created from the dust, potential compounds of the substance of the snail shell in )fa

literature. )f man was made of earth dust animistically based in the snail, and his species

exist in polari'ed colors of light and dar+ shades, it must be as+edC are there variations of

color of snails The answer to this question is in the affirmative. ) am in possession of a

light fleshed with picture attached to this presentation.IThe issue of racism is a moral

phenomenon and sociological problem arising as a matter of internal conceptions at cross

vibrations with perception of the physical body. )t is also a mindbody problem. $nd it is

a feature of )fa teachings thatI"bin mei #ii ba ara won a, i.e., Htwo snails do not engage

in quarrels. 1ere is an example of evolutionary reality of metaphysical history of nature

that devolves metaphysical phenomena into the aesthetic, empirical, and ethical

expressions and realities.

This trend is the prevalent feature of Ifa and Judeo!hristian metaphysical

literature or metaliterature#a system reali'ed from my meditations on the idea of sound

and symbols. The basic rule of this concept is that Hconsciousness precedes perception

(ee also the closing statement of the boo+ of )saiah >4C4.8The origin of the snail is )fe, within the geographical axis of the Obafemi $wolowo /niversity. )t will

presuppose a scientific advantage with regard to the study of human physiology#of the light and

dar+ races. 1owever, since the place +nown as )le)fe was where the humans were first created in

)fa myth, such scientific advantage may best be ta+en by a study of light fleshed snails of that

geographical axis.

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and perception is impossible without consciousness3 for every form and symbol is a

representation of perception that includes all scriptural details relating to visions and

prophecies concerning the end of the world .A ) must add that from the Western view of

advanced metaphysics, there are four main bodies of man existing in four worlds of

consciousness which are the physical, astral, mentalKintellectual, and spiritual. The

spiritual is the highest#the causative level and it belongs to 0od. The mental is the

second and it is the domain of the $rch angels. The $stral is the formative levels where

angels are to be found, and the physical plane is where all the inner wor+ings of the upper

three levels manifest to the visibility of man.

4E

0oing by the explanations given, in the metaphysical history of nature, scriptural

enigmas involving animals, for example, the na+e at the garden of %den and animals

and numbers in the boo+ of ?evelations are images grounded in the astral and

numerological level of consciousness which are truths of the astral planes strictly

spea+ing, and metaphors of truths on the physical planes. 1owever, an understanding and

proper usage of these truths will only be possible by the proper application of the mental

intelligence or force. Otherwise, misconstruance of mystical and metaphysical

conceptions in religious discourse will pervade the man#debasing his psychology and

attitude, and creating a personality#Iwa#of negative mental conduction in the society

going by the Asuwada principle of Ifa metaphysics. The effect of this negative

conduction will be centered around issues of morality. $nd this is the essential code of

9O+unma+inde, Olumide, 6EEBCLysander A +ritical E)aluation of Ifa and udeo-+hristian (eli"ious

*ysteries, )le)feC Obafemi $wolowo /niversity, p


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the magnificent &egend of $dam and %ve and the 1istory of (aryJosephJesus

relations.

)n 1ebrew biblical history, there was a man named Joseph whose beloved

wife(ary, a virgin, conceived of a divine child, Jesus.44(uch of the utility of this

phenomenon has been religious. ) am deviating from the religious angle of this family,

and 2ourneying towards its metaphysical and mystical interpretation and utility from

which man+ind can directly experience and en2oy the advanced psychological reality of

the story. The same approach is used for the explanation of the human person in the case

of $dam and %ve. Whatever has occurred on earth#including thought#is permanent in

the realm of space in time and time in space, and from such experience, through critical

and ob2ective observation, the seeds of such events in time can be discovered and utili'ed

for the cultivation of a continuing human consciousness in space. $s events of the past

are overta+en by the turn of days and ages, it is better for man to view the nowdays as

being more important than the past and view the future as being more important and

crucial than the nowdays.

The examination of the story of Joseph, Lirgin (ary and Jesus shall be from

the *oruba metaphysical concept of Orias a determinant of human destiny. ) shall deviate

from the regular idea of Oriinto the more advanced concept in which Oriis treated non

individualistically, but universally and collectively. 1ence, the plane of examination shall

be I"ba ori aye, a term that means the Hcalabash or bowl of the worlds consciousness.

"y this rule, *oruba, 1ebrew, !hinese and "ritish wisdom etc, possess universally

11(athew 4C 64

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relevant codes hidden in them which must be tapped and bro+en into in pursuit of the

improvement of man+ind.

)n theIfatheory of consciousness,Iwa:character; is the +ey to the degeneration and

regeneration of man. )n this case, recourse to human psychology#especially

parapsychological phenomena#becomes a paramount consideration. The metaphysical

study of theIfaconcept of Ori:consciousness; will be examined strictly from its mind

paradigm and theI"ba, a#o#oand asi#o edaphenomenon. This is theIfanatural principle

of time, matter and space in existence of form +nown as the universe. )n this case#

analogically spea+ing#the past, present and future are different periods : i"ba, a#o#oand

asi#o; and yet, they are united in space and by time that are infinite.

)n the examination of a grand and mysterious history such as the 1ebrews, the first

prognosis of a possible occurrence is that inasmuch as there is eda, i.e. physical

existence, whatever physical forms that may exist within the ambit ofIwa#all inclusive

or universal existence#is bonded and bound to interact. Therefore, the reality of virgin

birth in 1ebrew history#a past#can probably manifest itself in another paradigm in the

space of nowdays and futuredays. ince the story itself is sectional and consciousness is

universal, it becomes absolutely necessary to sub2ect the mysterious history to

metaphysical analysis that brea+s all conceptual restrictions. 1ence, the astrological and

psychic study of man#numerology inclusive#are other methods to be applied in the

ob2ective examination of the mystery of Joseph, (ary and Jesus.

)n the conceptual evolutionary paradigm in space, the mysterious history of the

virgin birth shall be treated as an occurrence capable of evolving into a code of mindset

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that holds special guides for man+ind as a whole on crucial eda:human personalities; in

time :i"ba; and periods of time :a#o#o;. 0oing by the above statement, ) shall state here

that the story of Joseph(aryJesus holds a lesson of the harmony of the body, mind and

intelligence. Joseph is the body. (ary is the mind and Jesus is the well cultivated instinct

and agency of pure +nowledge and intelligence. (arys virginity in the scripture is

generally believed to be physically sexual, but in hidden evolutionary ideal it is not. 5rom

the metaliterary point of view, sexual imageries are viewed as codes that represent the

relationship between mind and body, and the impression of +nowledge upon the human

consciousness, etc.

Mnowledge or information can be li+ened to the seeds planted in the ground after the

brea+ing of the earth with a farm tool. The seeds are expected to germinate, with

potentials to spread li+e a forest by the natural power of productivity. 1ence, sexual

imageries depict the symbolic naturebase of the reality of mental and intellectual

cultivation, and ) shall examine (arys virginity from a different paradigm of

psychological reality. (arys virginity, as a psychological phenomenon, exists as a 'odiac

code. This is suggested by the three wise men that understood the sign of the stars and

were from the %ast, thus connoting their oriental descent. 46Thus, there is a lead to the

relevance and significance of oriental metaphysics#!hinese astrology especially#in

unraveling an extremely crucial mystery of human consciousness.

(arys virginity, in evolutionary terms, symboli'es the Lirgo. This is the only

Nodiac sign represented by a female.4-)t further symboli'es the female virgin, li+e (ary.

12(athew 6C46. The three wise men who traced "ethlehem by astrological guidance to visit Jesus are said

to have been magi of Noroastrianism. Lisit httpCKKen.wi+ipedia.orgKwi+iKOccult1$ The sign is from Western astrology. Lisit httpCKKwww.elore.comK$strologyKtudyKvirgo.htm

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The sign occupies the sixth house of the Nodiac, and this, ) believe, is the natural

configuration that ma+es the materiali'ation of Jesus spirit and consciousness highly

possible because in Jewish mysticism,4CI. The use of the word Hsee in the verse relates to sensibility, sensation, or inner perception of

an essence.

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)t has been earlier stated that inasmuch as there is eda, i.e. physical existence inIwa,4B

whatever exists within the ambit ofIwais bonded and bound to interact. "y viewing the

interaction from the space of mind, it can be affirmed that the (aryJosephJesus

harmony is an evolutionary consolidation of the foundational mythic presentation of

$dam, %ve, and the erpent. What is more, $dam, %ve and the serpent symboli'e the

harmony of body, mind and intelligence. $dam is the body, %ve is the mind. The erpent

is the agency of impure +nowledge and intelligence, 4=and the uncultivated active human

instinct which the mind, personified in %ve, could not control. !onsequently, the body,

personified in $dam, surrendered will to the vibrations of the lowerself in consciousness

within the cosmic mind and lost his glory estate in nature.

The proposition of the mythic scenario of $dam and %ve as a consciousness

phenomenon is strongly bac+ed by recourse to oriental astrology and metaphysics.

Oriental astrology in relation to 1ebrew mythology reveals a +ey player in the good and

evil evolution of human consciousness. This is the sna+e astral personality.4I)n !hinese

astrology there are five astral sna+e personalities. They are %arth na+e, Water na+e,

Wood na+e, (etal na+e and 5ire na+e. )n the "ible, serpentine characters

synonymous with the sna+e in !hinese astrology areC the sna+e in the 0arden of %den in

0enesis -C4 that symboli'es the Wood andKor %arth na+es. 1owever, it is vital to note

that the sna+e of the 0arden of %den is more li+ely to be the Wood sna+e, and less li+ely

1'The *oruba concept ofIwais dual in nature. The primary concept ofIwais that of existence and the

secondary concept is that of vibration of material consciousness which relates to the character of allmaterial substances.

1()mpure intelligence stands against Dure )ntelligence. Dure )ntelligence, in relation to /esod#the ninth

'efiraon the Tree of &ife#means the 1oly pirit. )mpure )ntelligence would naturally be a manifestation

of the character called %vil pirit.18na+e year people are naturally endowed with tremendous innate wisdom and a deep philosophical

understanding. Lisit httpCKKwww.metaphysical'one.comKchinaKsna+e


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to be the %arth na+e, because fruits are found more on trees than on the ground, and the

former must have come into contact with it during its natural vocational and recreational

act of tree climbing.

Other na+es areC &eviathan, the sea serpent in Dsalm 4E6B and )saiah 6=C4 that

symboli'es the !hinese Water na+e3 the H$rrow na+e4Ain )saiah - that symboli'es

both !hinese Wood and (etal na+es :due to the fact that arrows are made either of

wood or metal, or a combination of both;3 and the fiery serpents in the boo+ of @umbers

64C


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%den is a degenerative agent while the other raised by (oses is a regenerative agent. )n

relating this idea to the physical world, the astral sna+e personality which may cause a

negative or degenerative evolution of human consciousness is the astral specie of sna+e

in the 0arden of %den, and that which may cause a positive and regenerative evolution of

human consciousness is the astral specie of sna+e which healed the )sraelites that were

bitten by sna+es.

)n respect of the above explanation, the important message and lesson for man, from

an expanded interpretation and utility of history, is that people born in the year of sna+e

are naturally positioned to affect humanity positively or negatively. 1ence, the 5ire,

Wood and %arth sna+es are three astral personalities that are very crucial eda in Iwa

:existence;. Other crucial lessons are as followsC considering the fact that $dam is male

and %ve is female, the warning deduced from this fact, in relation to the astrological

phenomena, is that male elders and leaders in the world must be extremely cautious when

ta+ing suggestions or entertaining propositions from their wives and mistresses who are

Wood na+es, for theE)ean influence may lead to their husbands downfall#as in the

case of $dam, and a degeneration of their %mpires.

Dolitical historians may examine the crisis all over the world over a hundred years or

more to find out the roles of the political leaders wives in the development of social and

economic crisis.66 )n history, leaders might have plunged their nations into wars and

economic repression as a result of the bad influences of their wives or mistresses. 5urther

lessons hold that inasmuch as the mythic presentation of $dam, %ve and the erpent is a

code of the trinity of man#body, mind and intellect, human+ind is forewarned about the

22)t is important for researchers also to consider the use of !hinese astrology in gaining deeper insight into

the biblical episodes involving 1orses and Fragons.

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massive potential danger associated with the unchec+ed influence of ideological leaders

who are Wood na+es, especially those born into a "irthKlifepath vibrations of numbers

I and A.6-

)n the )fa worldview, the ultimate human personality is also divinistic, and +nown as

Eniyan, i.e.Eni-ti Olodumare yan lati #o ire wa ile aye, those whom Olodumare :the

*oruba $lmighty 0od figure; have chosen to bring goodness into the world#divine

messengers of good fortune. This concept is enshrined in theEse odu Ifa Irosu wori. )t is

upon the conceptual position of the Odu thatIfaethical humanism is based.Dartly, the

ese Odu-IfareadsC

0a fi inu didun se e1 Eni ma lo #o ma lo, eni ma dehin , #o ma dehin, dandan,

E2I/A2 ni a yan lati #o ire wa si ile aye111Ohun ti yoo "be ile aye de ipo rere ti

Olodumare yan fun araaye ni O"bon ti o po to eyi ti a le fi se a#oso aye3 irubo,

iwa, iferan oore sise fun "bo"bo eniyan, ni pata#i ulo, awon ti n se alaini ati

awon ti on fe iranlowo lodoo wa3 itara fun, ati sisa ipa lati fi #un ire ti o wa ni

aye lai e #i ire eyi#eyi ti a ti ni lo111awon ti Olodumare yan lati #o ire wa si ode

aye ni a n pe ni E2I/A2 1

&et us do things with 2oy. Those who want to go let them go. Those who want to

stay, let them stay. urely or by predestination in creation, the human beings

have been chosen to bring good into the worldThe things needed to bring

2$(ost of the information from pages I to 4E are excerpts from !hapter < my boo+,Lysander A +ritical

E)aluation of Ifa and udeo-+hristian (eli"ious *ysteries. Dp ->


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about good condition in the world areC wisdom, that is fully adequate to govern

the world3 sacrifice, good character, the love of doing good for all people,

especially those who are in need and those who see+ assistance from us3 the

eagerness and struggle to increase good in the world and not let any good

attained be lost. )n Olodumares1eaven, those chosen to bring good :ire; into

the world are called human beings or the chosen ones :Eni-yan;.6 with

consideration of the body and mind as the two principal essences of personality that

replicates a secondary dimension of Ori and Eniyan in Ifa ethics. )n comparative

philosophical parlance with regards to &ebni'ian Theology, assuming Oriis the (onad,

thenEniyan:man; is the compound substance. )n the &eibni'ian monadological concept

of compounds, the transformations from the (onadic unity are a+in to the elements of

Ayanmoextensions of Ori. )n this case#on the inverse, a man could be the (onad, and

all elements of Ayanmo may represent compounds. )n this case, the astrological and

numerological diversity of parapsychological constructs ofEdacreate a potential ground

for multiplicity of personalities of which it is believed that all astrologically significant

personae in the bible and other religious literature are pointers to the best or worst options

of leadership in the sociopolitical landscape. TheAsuwadarule of conduction connotes

that the condition of sociopolitical leadership will inevitably affect the general society.

This is consistent with the spirit of the themes of the metaphysical or mystical accounts

of the Judeo!hristian scripture#especially the legend of $dam and %ve.

2%Marenga, (aulana, 4AAAC Odu)faC The Ethical Teachin"s, !alifornia, /niversity of an+ore Dress2&This is concerned with questions about the essence of man.

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The Ayanmo rule of natural selection with regard to the day of birth secures

explanation for the evolutionary or incarnatory potential of the !hrist personality inI"ba,

a#o#o and asi#o eda. The numerical factor in the concept of destiny exposes the

possibility of a constant repetition of occurrences of the past ages in present and future

ages. )t is believed that Jesus lived for --P years. This is a master number vibration --. 6B

)t is the number -- represents healin", the master teacher and total self sacrifice as

exemplified in the personality of Jesus of @a'areth. )t is the most crucial and extremely

uncommon configuration. The principal lesson of this calculations is that inasmuch as a

crucial numerical aspect relating to life in the history of Jesus is --, by the oweprinciple

of analogical manifestation of divinity, it may be the case that a recurrence or rebirth of

the personality of Jesus shall be possible through the consciousness of men born into the

"irthKlifepath vibration of master number --.

The principal mystic guidance provided by this exposition is that man+ind should

prepare for great births of +hrist-bearers#in all continents of the world#on @ovember

44, 6EEA. This is a day configured into a triple fragmented master number --. The

number of the month of @ovember is 44, and 6PEPEPAQ44. 44P44P44Q--. These children

are vessels of intelligence that will not let the new world be ruined. They are messianic.

5rom the Odu-Ifa spiritual perspective, OduIretepresides over the month of 5ebruary,

6EEA, that will usher in the physical conceptions of these wonderful children. Those

conceived in the month of 5ebruary shall possess great constructive radical intelligence.

Odu Ose presides over the month of (arch, 6EEA. Imale Osun, as the goddess of

2' httpCKKwww.deco'.comK(asternumbers.htm

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+nowledge and sweetness, draws all powers of intelligence from Imale-Ifa into the spirits

of the children that will be conceived in (arch.

"y means of critical or philosophical analysis of *oruba concepts and culture, with

a recognition of the fact that the bedroc+ of *oruba philosophy lies in the teachings of

Orunmila:the ancient sage;6=embodied in the Odu-Ifaliterary corpus,Ifaphilosophy has

become an exemplary figure in the diversity of world religious philosophies. )t is hereby

suggested that it be given a platform of existence in the interactive space of established

and reputable philosophical traditions of %urope and $sia.

2()n ancient *oruba history, the person named Orunmilawas born at O#e-I"etiin )le)fe. 1e migrated to

"enin and eventually settled in $do, a town in modern day E#ititate. This is why it is said that Ado ni ile

Ifa1 The nameIfais often used interchangeably with Orunmilain divination verses. $s a person in history,the name Orunmilawas ascribed to the great sage, mystic, philosopher, prophet, linguist, poet, fol+ artiste,

researcher and teacher called )fa in order to depict a physical incarnation of Olodumares wisdom that

Orunmilastands for in mythology.

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Olumide Okunmakinde and Obafemi Awolowo - Full Paper 38

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