The structure of the individual according to the Yoruba ancestors is totally intertwined with the structuring of the community or tribal nation. The tribe or band becomes the focal point of identification. It provides the individual with a center for her/his sense of belonging, educating in the ways of the world and the methods for transcendence beyond the worlds. (77)
The ancestors have uncovered the inherent divinity and spirituality of human existence. Ways of behavior to ensure good life are primarily ancestral statements. It is a good life, which leads to a good death. A death, which leads beyond the gate, and is life everlasting. - Baba Ifa Karade, “The Handbook of Yoruba Religious Concepts”
The Egun (ancestors) are the determiners of what is moral and truthful in respect to life. The orisha do not dictate morality, the ancestors do. The “good life” is established by being respectful to the elders/ancestors. Their wisdom and life directives need to be studied and adhered to. By following proverbial wisdom, insight, and listening to ancestral voices, Yoruba devotees are led to inner strengths and world balance. It must not be forgotten that the tenets of Ifá itself are ancestral understandings and interpretations. The very culture is built upon this.
The ancestors are people who have distinguished themselves on the moral plan. They are therefore accorded great respect and are held up as models for the living to emulate. They act as a spur to good conduct and the living in turn honour them by offering libations, as well as naming their children after them…the ancestors are not worshipped in the way West Africans worship God. They are not the final authority in all matters, nor are they given the same attributes as the Creator. They are, however, revered, honoured, and respected, not as gods, but as spirits and predecessors…who are next to the Creator. ~Oba Oseijeman Adefunmi I, King of the Yoruba in North America
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