HOMOSEXUALITY and ORÍ-CONCIOUSNESS

HOMOSEXUALITY and ORÍ-CONCIOUSNESS What about the ORI in Homosexual people? Does that come from birth? Spirit Tata G: That in many cases comes from birth, what happens is that there is a clash between ORÍ (consciousness) and ORÍ ÍNU (Spirit), in the case of a homosexual male is that his ORÍ is Male but his ORÍ ÍNU is Female, or in the case of a Lesbian woman is upside down because her ORÍ is female and her ORÍ INU is masculine. There is in both cases a shock there. In the Homosexual Man we have a Woman Spirit in the body of a man and in the case of the lesbian woman we have a female body with a masculine spirit. But if that is seen before the birth of the baby that will come with that particular situation that being that can be changed through the ORI Ifá ceremony before birth. Three days before the date of birth the first consultation to Ifá is made and then 3 days after the birth the second consultation is made. After 3 months, he or she will receive of initiation of ORÍ. There are several deities that intervene in that; IBEJI, the ÒRÌŞÀ Alagbatori (ruling ÒRÌŞÀ, and ORÍ. The ORÍ of the mother, the ÒRÌŞÀ Alagbatori of the mother and IBEJI. Genetically there is a predisposition, and spiritually there is also another one. What happens? When it is reversed, changed, modified, within the tradition Yorùbá is said to transform that situation, it is determined by different ceremonials what he or she is going to be and how long he will live. In this case the next step after receiving ORÍ when it is Abikú spirit is to receive AWOFÁKÁN initiation (or also called as ÍŞẸFÁ among traditional Yoruba or "Mano de Orunla" among Afro-Cubans) to see what IFÁ determines and if it has to go by the “feet” of Ifá or at the feet of the ÒRÌŞÀ. When the person receives the "Erindinlogun (the 16 cowrie shells Oracle) of ÒGUN", in this example through the Sign / Ódùn or Odù that brings the ÒRÌŞÀ ÒGÚN in the ceremony of Oracle will tell how long he or she will live. In that moment that he or she receives it, Ògún determines how long he or she will live, for example; if the ODI sign (7 Cowrie shells facing up) is cast using the oracle, that is a sign of Long Life, Ejiogbe / Eyeunle or 8 Cowrie shells facing up also determines that the person will have a long life. Irosun - 4 Cowrie shells facing up is a sign of short life (the person has to do many Ebo/Sacrifices to extend his life on this material world. You have to remember something, the fact that if the Òrìşà ÒGÚN marks you with a long life, that doesn’t mean that you're going to be healthy. Ifá says that it depends on how much you take care of yourself how long you are going to live. Determining and changing the orientation of an ORÍ also implies consulting later with other Deities such as Ifá, Òrìşà, and etc. So in that way they will see if there is any other risk for that ORI, and if so, modify it. Remember that Orí represents the head. They say around there, especially within the Afro-Cuban Lukumi tradition that Obatala is the owner of the heads, but that is not entirely true. Obatala is a deity that has much to do with the head, but he gives intelligence to the head, but the Òrìşà Deity that owns the heads is AJALA MOPIN (Ayala) and is the head builder. Imagine what are the functions of ORÍ, it is a primordial Deity in life. There are people from other branches of the Yoruba tradition with contradictory opinions about this, such as one person in the Lukumi tradition that said that Orí was a fashionable deity. In one of his books he says that Orí is not good for absolutely nothing, he says: "how are you going to adore something that you have on your shoulders, if you already come with it. As within the Lukumi Yoruba tradition Ori was not given to people. Then he takes out another postulate in which he says; "That Orí is not a new deity in Cuba, that Orí already was known in Cuba, but only was given to priests who had to lead a lot of people. Definitely, he in that part is right. Orí is a deity to some extent complex and complicated. It is complicated, due to the fact that there is not much depth about their knowledge. For some priests who already have a long time they say that Orí is your destiny and that’s it. But you would ask yourself; How does that "Destiny" work? Why is theory very important? You remember one of the traditional prayers that they talk about the child that is born and the father dies and he could not teach him the tradition. Who is it that comes and tells me what goes first? If the gin goes first - Oti, or the Epo (red palm oil) goes first? The prayer says; that the ancestors/Égúngún are coming and they tell me that the gin /Oti goes first. What's next? The spirits of the ancestors come and tell me what's next, and so on. The theory is very important, within the Yoruba tradition says that if you know how to do a ritual, even if in theory you can do it, even if you do not have the practice. At a certain moment, the Self consecration was spoken. It is a theme that among the Yoruba is well known that within the Yoruba is not Taboo. If we are logical, who consecrated Orunmila in the Ifá Tradition? Orunmila had spiritual knowledge and he consecrated himself. Who consecrated Baba Odùdúwà in the Òòşà Tradition? Baba Odùdúwà had spiritual knowledge so he consecrated himself, and then he and his disciples consecrated more people. That's where that part comes from, you may not have a deity or an Òrìşà, but if you know how to do the ritual you can do it, you can crown the Òrìşà on a person's head, it's one of the issues here, but it does not tell you that You can`t do the ceremony if you do not have it done, that I (Tata G) can remember, it does not say that, nor within the Yoruba parameters as such. The true kings of the tradition are not monarchs, the true kings of the tradition are the ones who clean the floor (they humbly clean and listen to the elders (Agbalagba) in the tradition and learn from their experiences and knowledge that they hear from the elders).

Teaching given at the Ọdun Ori- Orí Festival by the Spirit Tata Abel, a Spiritual Emissary of Baba Oduduwa. The teaching that this spirit gives is directly received from Baba Oduduwa and are part of the Spiritual revelation of the Mysteries of the Yoruba Esoteric Òòşà/ Òrìşà Tradition and the Ifá Tradition.