My Yoruba by Ota Omi

Olodumare is the Yoruban supreme being , creator of Heavens and earth – time and day and night. He is the creator that has existed since the beginning of time itself.

He is a impartial God who controls the destinies of mankind in his palm. It is widely accepted that the Orisa are the ones that punish mankind when natural laws are broken; However it is Olodumare who judges man on his innermost feelings , his Iwá Pélé ( good character) and his personality. For he knows a mans utmost desires, feelings and innermost thoughts . Olodumare is the judge of mankind that at the end of their life , they stand before him and he judges the mans soul on his morality and one does receive his just rewards, in his end.

By the same token, Olodumare is the supreme regent in the kingdom of the heavens and earth and thus he is as well the judge of the Orisa themselves. Nothing can be done against his will since it is because of him that the elements and the everyday life on earth is controlled.

The major difference between the Orisa and Olodumare , is that Olodumare is the supreme being ( natural force, elemental; principal ) and therefore represents a more pure abstract concept of human nature and human qualities.

Historians of the Yoruba Mysteries have always contemplated and debated the subtle differences between Olodumare and the Orisa. Not able to understand the the significance that Olodumare holds over our religion . Olodumare was utmost the complex spiritual being of our religious lives. Compared to the Ancient Egyptians the concepts of Olodumare where very similar to those of the people rooted in the northern Sudan or Northern territories of the Egypt, that under the First Dynasty of Egyptian rule , they abandoned the Sudan and brought with them the Cosmetology of Religion to the Egyptian people in the cities of Thebes and Waset ( Noted: that the city of Thebes was also called the “city of Amun” Affiliated with the sun god “Amon-Ra” in the late New Kingdom, as noted: from the text of the bible in the story of Moses )

Thus bringing fourth a account that supreme deity within the Yoruba accounts could derive the thoughts and a possibility that a Supreme Being revealed itself before to other people besides the Israelite Jews.

As, I had accounted before Olodumare is also known as Olorun, and he allows himself to be seen in the heavens during the daylight hours in his highness ( references to the sun and why this plays a important role in all Yoruba ceremonies of giving reverences to Olorun with the mid-day sun : i.e.; Liberation).

The African Cubans and Americans have brought him closer to mankind with the title and name of “Olofi”.

This name Olofi-Olofin is the most common name used by the African Cubans for God, the origins of this name is obscure. Santeros make a distinction between Olodumare and Olofi. Olodumare is a transcending being, who is the essence of all there is and more. Olofi is the creation Manifesto itself, rather than the creator .
He is Olodumare, manifested through Olorun, the true creator. Olodumare , Olorun and Olofi are different aspects of the same spiritual being. Olodumare is the divine essence, the creative will; Olorun is the creative act, and Olofi is the creation.
Eledá, is the God spirit manifested in mankind . Orí, is the driving force, and the awareness of that spirit . – Migene González-Wippler – 1994 – Body, Mind & SpiritThis deity has no temples of worship nor is does he have consecrated priests, But all priests may give offerings and should give reverences to him. The most qualified priests to Interpret his will and words are through the Oracle of IFA , which he conveys his will and order to the children consecrated to the deity of Orunmila.

The Black Afro-American population, who grew up in the churches and christian beliefs in the late 60′s and 70′s. Who turned to the “Motherland”- Nigeria in “the awakening” of the civil right movement in the United States, perceived the religion from their own point of view.

For them it was easy to base the presence of a remote supreme being of high spirituality and always willing to help man in exchange for offerings and prayers. It was not difficult to start adoring the Supreme being, and this humanized him to the extreme that in some houses of Orisa , he is worshiped as any other deity of the Pantheon Yoruba. (O.Ecun)

By: Ota Omi,
My Yoruba Exclusive Writer.

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