Yoruba Spiritual path

If we say it they'll shout, you knew the very ones who I'm referring to, the so called dark skinned people, they hate their own truth so much it nauseats me.

Ọ̀RÚNMÌLÀ “BOUGHT Ọ̀ṢANYÌN AS A SLAVE”?.
LET'S EXAMINE Ọ̀SÁ ÒGÚNDÁ CAREFULLY.
I have been seeing a number of contemporary Ifá/New Age content creators repeatedly tell the story that Ọ̀rúnmìlà bought Ọ̀ṣanyìn as a slave, often associating the story with Ògúndá Méjì.

But there is something important that deserves clarification.

The passage I am referring to is found in Ọ̀sá Ògúndá whereby Ọ̀ṣanyìn offered himself up for servitude on Òrúnmìlà's farm sọ as to pay off the debt he owed Ọ̀rúnmìlà, when Ọ̀rúnmìlà showed Ọ̀ṣanyìn where he is going to cut the bush of the farm, Ifa revealed that Ọ̀ṣanyìn could not cut any of the bushes because of importance of the leaves until Òrúnmìlà later got another people to clear the bushes and gave Osanyin the seedlings to plant, to cut he long story short Ọ̀ṣanyìn later helped Ọ̀rúnmìlà to multiply his produce whivh makes him to be very rich and his debt was also repaid.
When the complete narrative is considered, the relationship between Ọ̀rúnmìlà and Ọ̀ṣanyìn is more nuanced than the popular retelling suggests.

The story explains that Ọ̀ṣanyìn entered into service connected with a debt owed to Ọ̀rúnmìlà. He subsequently worked with Ọ̀rúnmìlà and importantly, his knowledge and actions became instrumental in bringing considerable prosperity to Ọ̀rúnmìlà.
So we should be careful about reducing the entire story to:
the verse goes as follows;

"gbinrin bi iti, iti na Gbinrin.
adifa fun Ọ̀rúnmìlà baba nlọ rẹ rà Ọ̀ṣanyìn lẹrú".

“Ọ̀rúnmìlà bought Ọ̀ṣanyìn as a slave.”

Yes, the Yoruba expression involving rà…lẹ́rú can literally refer to acquiring someone as a slave or servant. That linguistic meaning should not be denied.

But the surrounding narrative tells us something much more important about the nature and function of Ọ̀ṣanyìn's service.

Ọ̀ṣanyìn was not portrayed merely as an ordinary labourer without knowledge or power. He possessed specialized knowledge of plants, medicine and the natural world, and that knowledge ultimately contributed to Ọ̀rúnmìlà's prosperity.

This opens another level of interpretation.

Rather than understanding the story only as physical slavery, we can also understand the relationship symbolically as a bond of service and obligation within the spiritual order.

Ọ̀ṣanyìn represents an extraordinary knowledge of nature and medicine.

Ọ̀rúnmìlà represents Ifá, divination, wisdom and the knowledge required to properly navigate destiny and appeasement.

From this perspective, the story can be read as demonstrating that even the person possessing great knowledge of medicinal and natural powers still operates within a larger cosmological order in which divination and proper spiritual alignment have their place.

This does not mean that the literal Yoruba word ẹrú should suddenly be translated as “spiritual slavery.” That would be another distortion.

Rather:

Literal layer: Ọ̀ṣanyìn entered a condition of temporary servitude.

Narrative layer: That service was connected to an obligation and ultimately became mutually significant for them both.

Symbolic layer: The relationship can be understood as a bond between specialized knowledge of nature and the divinatory wisdom of Ifá.

Therefore, before repeating that “Ọ̀rúnmìlà bought Ọ̀ṣanyìn as a slave,” I think we should go back to the Odù, read the complete story and ask what the story is actually teaching.

Sometimes the problem isn't the translation.

The problem is stopping at the translation and never returning to the story.
Iba Olodumare oo.
Iba Ajunilo ooo.
Iba gbogbo irunmole pátá.
Iba gbogbo Ègún mi oo.
Iba Ori mi oo.
Ibase oo.
Àṣẹ.