I'm often asked how it was that I became involved with the Orisa tradition and what led me to Africa. It hasn't been an easy path, but it has definitely been one that has provided me with the tools necessary to live a life full of joy and motivation to do better for my self and others.At an early age, being the son of puerto rican parents, I was exposed but not indoctrinated to catholicism as well as other forms of spirituality practiced in Latin America, many with african origins. Growing up around musical artforms such as salsa, merengue, and recognizing the more pristine african retentions of my island made me drawn to african culture in general. Much of what makes puerto rican culture what it is has its roots in the artforms of african peoples that were brought inmass through the middle passage since the times of enslavement.
I was initially exposed to the Orisa tradition as expressed in the afrocuban Lukumi tradition, also known as Santeria. The catholic presence in the use of iconography of saints as the alternate for african deities seemed powerful. But I knew that the church did not approve of syncretism. And I also was not comfortable with a religious tradition such as catholicism that used hell and brimstone and the "original sin" of human beings, basically using guilt as the main motivator, to acquire adherents. But the Orisa tradition seemed empowering, culturally appropriate to my needs and identity, as well as appealing in the sense of song, music, and dance that plays such an important role.
While living in Puerto Rico and attending the Interamerican University at San German, I attended my first Lukumi drum ceremonies. The contacts I made with folks involved in one form or another with the Lukumi tradition while in Puerto Rico left me with a profound connection to africa. Little did I know that the outdoor drummings I attended, the tropical climate, and the warmth of the family and friends that I met would prepare me for what I would experience years later on another continent that gave birth to Orisa tradition worldwide.
It was while interacting with folks as an adolescent that I realized there was no way I could practice Orisa tradition without the catholic presence that I felt was more based on oppression (and that had caused the oppression of many indigenous peoples throughout the world, most especially in africa and latin america) than inspiration for its followers. I made the decision then that I could not practice an Orisa tradition if it required me to be baptized (which I had never gone through) and appear in catholic mass. Nor was I ready to be initiated in a tradition which would only validate its new intiates once the year was up and the person was taken to the church to "confirm" the ceremony and validate it in the eyes of God. I knew that in Orisa tradition we believed and actively worshipped the Creator through the Orisa and that all that is done in Orisa tradition was of God and for God (Olodumare). But my view was not shared by the Orisa priests that I encountered. I realized that If I wanted to worship Orisa and follow this tradition without the catholic element and without other traditions that involved in one form or another ideologies that incorporated the oppressive nature of catholicism that I would have to make a decision. I chose to somehow find my way to Yorubaland with priests that spoke the Yoruba language as their mother tongue. And inside I knew I wanted to take the major step in learning to speak the Yoruba language, which would not be possible for me if I had chosen an Orisa tradition practiced in the americas.
While still admiring the sacrifice made by the ancestors to leave Orisa tradition and other forms of Yoruba culture alive in present generatioins, I continued on my quest and continued to investigate the culture that I was drawn to and filled my life with hope. I also researched other forms of Orisa tradition in various parts of the Diaspora and found the Candomble tradition to be the closest option for me in the event that I could not make it to West Africa. But I knew the type of spiritual mentor I was seeking. The person would be fluent in Yoruba language and English, a learned individual, and a priest that would instill discipline but that would be kind and willing to teach faithful students.I once saw a series on PBS called Dance while living with my grandparents in Puerto Rico. The episode was called Lord of the Dance and it featured a section on Yoruba spiritual dance. Much of the footage of the documentary focused on Osun festival and performance in Osogbo. It was a pivotal moment for me and I had no clue that many of the priests in the episode I would later know personally and that would become a part of my spiritual family.
During my studies of anthropology at the university I attended in Puerto Rico, I decided I'd like to focus on African and African-American Studies. It would provide we with a way to do field research and also live in the community that I could become a part of. UNC Charlotte was my best alternative as it was still near some of my immediate family and I had learned of the Oyotunji African Village which was also not too distant. During these years in Charlotte, North Carolina I also met folks from the village that were very kind to me and that satisfied my longing for african culture. But I also realized that if I wanted to learn Orisa tradition as it is directly from Yorubaland and belong to a community where I would be embraced as a child of the african diaspora, regardless of the fair complexion, West Africa was the only alternative.
It was before moving back to New York City in 1997 that I encountered, online, a woman by the name of Osunyoyin Linda Randall that mentioned she was hosting a nigerian babalawo from Osogbo. I contacted her and spoke to this priest. I felt immediately comfortable to ask some questions. The divination I recieved also lend me alot of comfort. And when he performed the ebo for me I was astonished at the process and literature recited. This was some of the most thorough work that I had ever encountered. It was after several visits that I knew my prayer had been answered in finding a spiritual father. Since those first visits our relationship has grown stronger in the sense that he really has become a father figure as well as mentor and I among his son's and apprentices.
That same year I had made my decision to follow the calling towards initation. I was working waiting tables and literally had no social life for close to a year before I had all the money I needed to recieve initiation to Ifa. I also recieved the sacred icon/object/pot of Obatala during that same trip. A few years afterwards I also saved so that I could be fully initiated to Obatala with priests of Obatala from Oyo and Osogbo in my oluwo's house. Recently I was also initiated to Egungun. And after a decade of constant personal sacrifice to return to Yorubaland to visit my extended family and continue my apprenticeship, I was honored with a chieftancy title, rank within our priests of Ifa in Osogbo. I have been truly blessed and my sacrifice have reached heaven and had positive effect in my life.
Reflecting on all of this I feel saddened for those that have not maintained a close relationship with their spiritual mentors and go off with little to no training to start administering to people in need of spiritual counsel. Now I've also had the learning experience of having some of my own apprentices break ties with me before they recieved the minimal amount of training necessary to practice as full fledged priests. But there is something very powerful when one sacrifices to gain knowledge. And the world is becoming a smaller place where folks have more of a discerning eye to tell when someone has a good amount of training under their belt or if they are simply decieving others.
This is just a short part of my experience. The journey continues and along the way I am counting my blessings, the good people around me that have remain time tested friends. My life is being shaped in such an exciting positive manner all the time that all the trials of my life I realize are preparations for more blessings. And the folks that have not remained were simply transient figures meant to teach me and my people some life lessons. I am finally realizing the meaning of peace of mind in all aspects of my life, and that is something that my spirituality and culture have provided me.
