Yorùbá Destiny and 21st century Global Degeneration

By Barr Olu Okunmakinde

According to Odu-Ifa code 192 of the World, humanity is presently at a juncture where Yorùbá condition on earth determines further degeneration or potential regeneration of mankind in the 21st century. The remaining years of opportunity window for regeneration and degeneration seal is 83 years from 2017. Where nothing is done by Yorùbá and world leaders to salvage the Yorùbá from her present condition, it is globally perilous; for there is bound to emerge a proceeding 22nd century wherein the world is completely dehumanized.

What is odu ifa code 192 of the world? 

In its second dimension of sub-primary state, the code is a model 16gonal primeval artform  derived from pre-formative stages of Odu-Ifa merindinlogun which possess capacity for metaphorical evolution of species on earth in time. Every Odu possesses numbers per impression. These numbers, when compounded, from Eji-Ogbe to Ofun-meji, sum up to 192 by adding up Eji-Ogbe (8), Oyeku-meji (16), Iwori-meji (12), Odi-meji (12), Irosun-meji (12), Owonrin-meji (12) Obara-meji (14), Okanran-meji (14), Ogunda-meji (10), Osa-meji (10), Ika-meji (14), Oturupon-meji (14), Otura-meji (10), Irete-meji (10), Ose-meji (12), Ofun-meji (12).

In the stated sub-primary state, sixteen images of earthly being and consciousness were spread on earth’s surface in the course of creation. In prognostic projection, the images’ quantum is presumed to be a union in harmony of identities that areexpected to manifest over a period of time. In relation to world history, the correlative prism is identified as the United Nations General Assembly where identities relate to units of organized societies.  At the end of 20th century, the UN General Assembly membership was 185. After a century’s turn in 1999, by year 2006, membership arose to 192.

By 2011, membership increased to 193. The addition is a possibility in Ifa worldview based on a +1 principle of infinite evolutionary possibility. The +1 status of 192 marked a new evolution of human social existence. 2006, when digit summed up in numerology, is 2+0+0+6=8 where 8 means compactness in Jewish and European mysticism. In compactness, the code subject embodies symbolic causal factors from timelessness to 2006 + 1(infinite evolutionary possibility). In socio-organizational evolution post 192 code-bloc, year 2011 and figure 193 align in numerological harmony in figure 4. 2+0+1+1=4. 1+9+3 =13à4, by 1+3. In numerological symbolism, figure 4 symbolizes expansion.

In Ifá code 192, occurrences on earth—particularly degeneration causing pitfalls and regeneration pathways—are cocooned in Ifa symbolisms wherein a principal Yorùbá pitfall is found in Owonrin Ofun.

Yorùbá destiny according to owonrin ofun

Ifá teachings were proposed to people of Ifè Ooye that a time will come when earth’s inhabitants will travel through earth’s airspaces (Ofufuru aiye) and heaven’s airspaces (Ofurufu orun) like birds. Ara Ifè (Yorùbá symbolically speaking) were advised to ‘sacrifice’ in order to avert numerous losses consequent upon their error of willful omission. It was affirmed that the losses would not begin in Ife, but will spread globally (ofo naa a kari gbogbo aiye). Ifè people heard but refused to sacrifice. They claimed to have sacrificed to the earth to enable them tread on it for a lengthy time span. They affirmed disinterest in motions through earth’s and heaven’s airspaces like birds. In contentment, they resolved to merely tread on the ground.


The narrative highlights a principal Yorùbá pitfall and attendant global consequences. It refers to a period of global evolutionary developmental opportunity starting from 20th century’s dawn when man commenced deficiencies that are responsible for the globally destructive failure and challenges of Yorùbá leadership. With due respect, the narrative encodes characteristics of a ‘Goalless Creed’ that is complacent, visionless, non-inclined to developmental strategy, degenerative and malevolent in witchcraft, self-deceiving, inconsiderate, lacking in sense of self-preservation, selfish, non-utilitarian in reasoning, intellectually disinterested, self-betraying, suicidal, lacking in understanding of the power of history and time, deficient in paying attention to the future, and prone to colonization. technological aerospace travels. The narrative is a literary specimen for interpretative diagnosis of the psychological.

In another side of an ideal mind-set, the extended sacrificial mandate of Ara-Ife is essential in the casual and causal interpretation of Owonrin ofun’s symbolic context. In symbolic relativism, sacrifice is not necessarily material offering. It could mean ‘decision’, ‘positive change’, or comprehensively—components of the eightfold path to peace in Buddhist philosophy: ‘right thought’, ‘right understanding’, ‘right action’, ‘right speech’, ‘right livelihood’, ‘right effort’, ‘right mindfulness’ and ‘right concentration’.

In the application of sacrifice, there are also scientific and metaphysical dimensional effects. The former is with regard to treading paths that lead to advance technological ingenuity, creativity, and consequent economic prosperity. The latter is partly in respect of philosophical discourse in pursuit of constructive contributions to issues in the theory of knowledge, and also in issues of human understanding from the base of mystic form of perception in exploration of ultimate meaning in codified and mythical literatures of the world.  In physical science, Ofurufu aiye and Ofurufu orun represent the air and space axis in which men travel in aircrafts and space-crafts. These also represent the functional wave-base of tele-communications and information technology.

In the metaphysical dimensions of Ofufuru aiye and Ofurufu orun, recourse must necessarily be made to the nature and function of the human mind. Ofurufu aiye and Ofurufu orun respectively represent the engagement field of higher intellectual, psychic, and scientific minds for metaphysical and empirical cognition, partly via transcendence for garnering information for the good and improvement of mankind.

Abstract symbolisms of Ofurufu aiyeOfurufu orun and Atepe are very crucial to understanding various points of evolution. In opposition to Ofurufu orun as an ideal is atepeAtepe is the state of lower-self. In relation to mind and the mental order, atepe is a state of non-cultivation (particularly) of intellectual character, and a disconnection of self and society from the higher-self. The resolve to be contented with atepe indicates intellectual disinterestedness as a Yoruba curse and cause of global degeneration in time and space.

Atepe induced intellectual disinterestedness binds the Yoruba to self-impoverishment from a corresponding narrative in Odu Iwori Otura where it is stated that “he who sees a thing of beauty and does not pay attention to it for cultivation will come to poverty”. In Iwori Otura, the object of beauty is the Sun. Correspondingly, in the Jewish Kabala to which Judeo-Christian mysteries are rooted, beauty is the essence and virtue of the Sun. In the IFÁ metaphysical concept of ori as a theory of existential consciousness, in human consciousness, an ideal of attaining the mental state of illumination in a form of the Sun is the paradise of intellectualism and creativity. In Iwori Otura, Caucasians are presented to be at the forefront of this ideal. They are therein presented as exemplary with regard to paying attention to the study and utility of nature— “oyibo mo ara, oyibo mo eye”.

Claims that the South-West region is the most educated in Nigeria is no defense against the said disinterestedness. The essential disinterestedness is in respect of cultural heritage. This is largely due to the influence of non-indigenous religious worldviews which operatively do not seek complimentary utility of good ideas and concepts, but elimination of indigenous worldview by substitution. With regard to intellectual directions, while we rest entirely on Western constructs (even though they are ultimately indispensable), nothing remarkably generative is derived despite the establishment and sustenance of Western institutional models that are misapplied to exclusively function outside the roots and seeds of culture.

According to a Western philosopher, Alan White, in (The Philosophy of Mind:1968), “no educated man today can begin to reflect upon mental concepts without being from the outset burdened in his reflection by the heritage of his culture”. In this regard, a big consequence of Yoruba intellectual disinterestedness and contentment with the lower-self is a vacuum in the generative space of the world’s intellectual economy.

Way forward

There is a need to identify fundamental Yoruba problems and expect that thoughts are channeled towards solving them. A prominent problem is the subjection to Nigeria. This siege disallows them from taking control of their own destiny, stifles their natural God given potentials and exposes them to covert schemes of territorial takeover and potential genocide. For them, it is best to be an independent nation.  However, according to current realities, at worst, they are better off as a regional state within a restructured Nigeria where there is a working constitution—like an improved model of the independence version.

Another established problem is the destructive and intolerant bent of religions which seek to eliminate positive ancestral cultural heritage by substitution of historical worldview. The effect is pronounced in scholarship, where many scholars dissociate themselves from indigenous worldview due to evangelically induced conceptual misrepresentations and ignorant demonization.

For over a decade, I have observed that Ifá code 192 of the world is laden with symbolic presentations of cause and effect of many situations of natural existence. A first prognosis from the code, which eventually manifested in 2009, was a declaration of global loss.  In a 2007 study and write-up titled Ifa will heal the world, using numerological divination in relation to the evolution of Ifá code 192 and 21st century’s foundation, it was indicated that losses would become globally manifested by 2009 when global economic meltdown was actually declared. 2009 was the second year from 2008 after the 21st century first foundation was sealed in 2007. 2+0=0+9=11à 1+1=2. 2 is the number of light breaking forth in significant religious worldviews. In abstract social terms, it is a declaration of manifestation of developments from the unseen formative space of consciousness.

At the present juncture of world history, the baton for consolidated human development is, by natural evolution, within the space of the Yorùbá. Where the natural allotment in time is wasted, not only the Yorùbá become a wasted lot, the world wastes too—and slips into a free falling degeneration. Where the Yorùbá condition is unchanged, 2017-2025 is bound to evolve as a third cycle of 21st century global degeneration. Where this cycle ends without solution to the Yorùbá pitfall, in time, a primary triangle of 21st century doom is expectedly sealed by the end of 2025. Hence, I conclude this write-up with a fundamental question: •Whither Yorùbá race and humanity in the 21st century?