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    Ojise: Messenger of the Yoruba Tradition
    Ojise: Messenger of the Yoruba Tradition
    Ojise: Messenger of the Yoruba Tradition
    Ebook121 pages2 hours

    Ojise: Messenger of the Yoruba Tradition

    By Baba Ifa Karade

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    About this ebook

    Ojise: Messenger of the Yoruba Tradition is a journal of the day-to-day activities and rituals that Karade encountered in his quest for priesthood in the Yoruba religion. Embedded in this journal are the very emotions, ideas and changes in his psyche-and the healing of soul - that occured on this journey. Karade explains the significance of the spiritual pilgrimage for people of all faiths.

    LanguageEnglish
    PublisherRed Wheel Weiser
    Release dateSep 1, 1996
    ISBN9781609256739
    Ojise: Messenger of the Yoruba Tradition
    Author

    Baba Ifa Karade

    Baba Ifa Karade holds a degree in Africana studies from Rutgers University and has written a number of books about the Yoruba/Ifa culture. He has traveled to Kenya, Nigeria, the Caribbean, Brazil, Netherlands, and throughout the United States. He’s been a keynote lecturer at colleges across the United States and at Orisha conferences throughout the world.

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      Book preview

      Ojise - Baba Ifa Karade

      preface

      WHAT COUNTRY in Africa did I come from? Who were my people? What was their religion? These are but a few questions we can ask about our origin. Sadly, these and many other inquiries regarding our ancestry will go unanswered forever, due to the crushing blows of slavery; blows which have severed the umbilical cord of African descendants from the womb of Mother Africa. We were forced to accept the culture and customs of a foreign people in a foreign land, further increasing our removal and our lack of remembrance. Historically, it has been but a short time since the emancipation of Africa's children. However, as a people, we are still seemingly less knowledgeable about our roots than we were, under bondage, generations ago.

      So, what do we do when the dominant culture has failed to nourish our identity, our families, and our children? What do we do when we come to realize that the behaviors and mind-sets of that culture have led us to unsettled dispositions? What do we do when we finally realize that their practices and interpretations of the god-force have led us away from our divinity and destroyed our human right to believe in our sacred selves?

      The task of deprogramming the mind by replenishing it with books about African history, culture, philosophy, and religion is a monumental process in and of itself. Modifying one's behavior, renaming oneself, restructuring one's lifestyle, rearing children with those philosophies—and further—being initiated into the priestly realm of such understandings requires great strength and courage. We need to have messengers of the tradition to help us, to guide us; messengers who have devoted themselves to reconnecting us to our ancestral self via our traditional ways; messengers who do not dangle magical unrealistic fantasies of Africa before us, but sincerely strive to help us find balance, stability, peace, and empowerment.

      Baba Ifa Karade's account of his journey into the priesthood has much to say about the journey we must all face. He presents a way for us to deliver ourselves to the altar of our true culture, knowledge, and religion, so that we may embrace the reality of ourselves, and allow the light to purify our being.

      Apetebii, Iya-Ṣokoya Onayemi Karade Priestess of Oṣun

      introduction

      THROUGH THE STUDY of traditional Yoruba culture, I have been able to construct viable meaning and purpose in respect to my life. But this did not come easily. It has taken years to actually face and then transcend conditioned states of mind and various spiritual dimensions. I have come to understand that such a journey, though apparently endless, can only be continued; never denied, simply continued. I have also come to understand that a vehicle is necessary.

      It was Eastern Studies that formed the initial building blocks of self-realization for me. Yoga, Meditation, Tai Chi, and Philosophy provided the pure energy generated for the push to find myself. Then, through the Afrocentric fine arts, such as epics, narratives, theater, dance, drumming, and folklore, I came to appreciate the aesthetics of my traditional culture. Yet, in spite of all this, I was still incomplete. And, for all the talk about being rooted, I knew that, in truth, I was not. What more must I do?

      Subsequently, the intermediate steps followed the initial steps. This involved deeper esoteric study and experiences. I began to realize that what I must do had to be done with the blessings of my ancestors. I had to see myself through ancestral eyes. As a result of this revelation, my worlds began to shift—to change. I looked for Africa in everything, and in everything that I involved myself in. But, once again, I was falling short of substantiation. I was still incomplete. And I knew it.

      The final steps came with a silent implosion. It became more evident that this society presents an almost immovable obstacle that blocks inner development. It became more evident that enslavement, along with its severe process of dehumanization, had literally ripped the nature of divine African aspects to shreds. And, that without those divine aspects I was so very vulnerable to the oppressive nature of society; and more directly; to the oppressive nature of myself.

      I came to see that it was on the plane-of-the-divine where the true substance of life exists. That this is where the healing must take place. Everything else was seen as superficial; mere bandages on gaping, gushing wounds. I further came to realize it was here on this plane where I would embrace peace; that here I would become complete.

      I was elated, for I was truly answering my calling. It was now a matter of preparing and patiently waiting for my turn to be ordained. I was fulfilling my destiny. I was rejoicing, for self was so very close to being found. I could literally feel it to be so.

      Classes, lectures, sitting with Yoruba-Ifa-oriented people, scholars and priests, alike, became my life's directives. I studied, learned, and experienced with fervor. It was continually disclosed to me that I was indeed worthy of Ifa, and that I must be initiated as a high priest. In all respects, it was basically up to me. Or was it?

      I became a Yoruba devotee in 1985, and went on to receive the various initiations leading to my consecration as priest in 1991. My quest for actualization took me to Nigeria, West Africa. It was there that I became a priest of Obatala and an Ifa priest-Babalawo. It is my endeavor to share with all aspirants the dimensions of that sojourn and the resultant revelations.

      Ojise—Messenger of the Yoruba Tradition speaks of my experience. I have divided the work into three parts so readers will be better able to see the separate, though interconnected, phases more clearly: As aspirants contemplate the messages of the lines, and what is in between the lines, it is hoped that the inner light of true self will begin to shine forth. This is the light which will eventually break through the walls of unknowing. Bit by bit if need be.

      part one

      The Journey

      (March 1991-July 1991)

      Keepers of the Shrines

      They arise early in the morning to change the waters upon the altars.

      They arise early in the morning to ensure that the sacred fires still burn.

      Solemn faces with eyes of ancient sight humbly bow and then gaze inward to the glory.

      Ageless bodies containing the elements of all existence resonate as prayer and chant fill the air and ether of eternity.

      Reverently kneeling now to pay homage;

      the palms of the hands turned upwards to give

      of the self-offering and to receive the blessings.

      The sound of drums and bells shakes the spirit

      and the inner-dance begins.

      Ancestors rejoice.

      They arise early in the morning as does the sun.

      Consciousness awake, for the visions and revelations must pass into your realm.

      Consciousness awake and face the dawning;

      Expose your being to the warmth, compassion,

      and enlightenment of the golden orb.

      Keepers of the shrines,

      what divine messages do you bring this day?

      Which of the Oriṣa will come forth to elevate us

      From the pits of our madness?

      Call forth the diviners,

      those who sit at the feet of Orunmila, the prophet;

      Surely. they hold the mystic key to salvation.

      Solemn faces pondering the future of our people—

      who will keep the shrines when your bodies have turned to sacred dust?

      Who will become the keepers of the tradition? Who will keep

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