The sensiotics of autism were disclosed by Ifa through the sacred Odu Osa Oturupon. 

u ti ngbe ita.
Ogbedikaka, Ogbedilele cast Ifa for Esu when he was serving a term of slavery with Orunmila, Orisa-nla, orisa Oko and Ohun. (Here is a reference to the force of unconscious mind in relation to spiritual and psychological forces of Ori and Iponri. Unconscious is seen as slave). Esu was asked to offer a sacrifice (implication: unconscious mind may prevail if sacrifices): palm kernel shells, nine pigeons, and eighteen thousand cowries. Ifa medicine should be prepared to enable him to pay his debts (reference to a gradient of force between unconscious, conscious and super-conscious where unconscious has different “dreams”. This part refers to the “normal” organization of human Ori).
Esu refused the sacrifice (here starts the reference to autism. Unconscious mind in autism prevails as autonomous entity following a specific “dream”).

Esu was a fisherman at that time (reference to the time of gestation and to the importance of unconscious influence over the global Ori organization).
Whenever he caught a lot of fish in his trap, the Irunmale (four hundred deities) were envious of him. They thought that Esu would soon make enough money to bail himself out of his financial straits. For this reason, they decided to send him on errands to distant places on the same day (reference to the creative role of unconscious mind that may overcome any spiritual and psychological exigency of Ori). Orunmila sent Esu to Oke Bisi to bring his bag and tray (esoteric reference to the need of Iponri to control unconscious in order to activate a spiritual communication). After sending the message, orunmila thought of consulting the Ifa oracle on the matter. He called the Babalawos who divined Ifa and saw Ogbedikaka.

Orunmila was advised to sacrifice six rabbits, six pigeons, and twelve thousands cowries.
He heard and performed the sacrifice. (The reference is to the arising issue of foetus escaping the spiritual influence of Iponri, however, Orunmila sacrifices so Iponri remains in control over the unconscious forces. This is the foetal organization in autism. Foetus passes through the experience of staying in contact with his spiritual counterpart, knowing the necessity to go back to Orun).

Ifa medicine was prepared for him by tying up the six rabbits in the bag (so it is the unconscious that furnishes the tools in order to stay in touch with Iponri). They warned him to always carry the bag with him. Orisa-nla asked Esu to go to Iranje and bring his staff (opa-osoro) and a bag. Orisa-oko sent Esu to Ode-Irawo, Ogun asked Esu to go to Ode-Ire and bring his gbamdari (a large cutlass). (These are the conscious forces that start to try to influence unconscious drive for their exigencies. They are all masculine deities, a reference to the complete maternal absence). Quickly Esu got up and went to a nearby bush, where he conjured and obtained all the things requested. Immediately after Esu had left, all the Irunmale went to collect the fish from his trap. (A reference to the attempt of logic needs to prevail over analogical needs). As he was returning home, he found them sharing his fish. When he appeared unexpectedly, everybody pocketed the fish. He delivered all the items that they had requested him to fetch. Esu then began to question everybody: “Where did you get the fish you were sharing?”. Some were apologizing; some did not know what to say. Those begging his pardon decided to give up their claims on the money he owed them. He should not let anyone hear that they had stolen. (A reference to the conscious feelings of fault of the mother). It was the custom in Ife at that time that nobody must steal. Orunmila said he did not steal Esu’s fish. Esu said Orunmila must have stolen the fish that were tied up in the bag he was holding. Esu thought fish noses were bulging out of the bag.

They took the matter to the court at Ife town. (a reference to the necessity of a new psycho-spiritual management of the newborn. The implication is that the unconscious drive is directed to Iku, as both Orisa and Orunmila are in fault). They argued. The court decided to ask Orunmila to unveil the contents of his bag. He loosened his bag and they saw the six rabbits he threw out. They started to blame Esu. Esu begged Orunmila for his pardon. Orunmila refused to accept his apology. Esu further pledged his house and other possession to Orunmila (the unconscious drive to go back to Orun).

Orunmila still refused to accept his plea (the abiku is coming to birth). The out Ife (elders of Ife) asked Esu what he intended to do. Esu responded that he would go home with Orunmila and continue to serve him forever (pathogenesis of autism and implication of impossibility to “heal”). They handed Esu over to Orunmila. When they arrived at Orunmila’s house, Esu wanted to enter with Orunmila. Orunmila refused and asked Esu to sit outside (the destiny of this special form of abiku is to never go really back to Orun but remain sitting on the Earth at the door of Orun, that his inside his nagual). Orunmila said what he ate inside the house he would share with Esu outside.
Esu has been living outside ever since that day.