Orisha Aganjú is the personified spirit of the volcano and of the open spaces of wilderness in the Lukumi/Santería tradition which took shape in Cuba but originated among the Yoruba people of Southwestern Nigeria, in Africa. One cannot understand Santería unless one looks at Santería’s antecedents. Aganjú’s role as a mediator is further developed in his capacity as the ferryman who takes souls from the material to the spiritual plane after they experience death. A ferryman has to know the river he travels very well; he must chart the safest course and keep his passengers out of harm’s way. In this fashion, Aganjú personifies the wise guide who takes people to new places, the teacher who tells his students that sometimes the greatest blessings come out of overcoming great obstacles.
Babalu is the god of suffering. He teaches his worshippers to cope with misfortunes (particularly with desease). "For the worthy person it is like an initiation: a death & resurrection into a maturer, richer life."
Elegua is the opener of the doors; the messenger of the gods; he is a great diviner who does not need an oracle to see the future. He owns the keys to doors, and to evil as well as to good; he seems to take pleasure in creating compromising situations and trouble between human beings; he can be equally cruel and generous; he is the unexpected, treacherous and dangerous and capricious like fate itself; he is the great justice wielder and though he may seem at times a master of deceit and the bringer of misfortune, his actions are always justified because he alone knows? the true meaning of justice and sees things which are hidden from ?humanity, as well as from the other orishas. In other words,? Elegua can be equally identified with both fate and justice. It is? said of this orisha that he's the lowest and the highest, a prince? and a pauper who is equally at ease in a palace and a garbage? dump, where he often feasts. With Oya, he rules over the four?winds. He is a great healer and a master magician. His spells and? amulets are all powerful and impossible to destroy.
The Divine Messenger is generally known in Yoruba culture by the name Esu. Among those who practice Yoruba religion in the West, the Divine Mesenger is commonly known by the name Elegba. Esu is considered one of the many Spiritual Forces in Nature which is called "Orisha". The word "Orisha means "Select Head" in a cultural context, Orisha is a reference to the various forces in nature that guide consciousness, according to Ifa everything in nature has some form of consciousness called "Ori". The Ori of all plants and humans is believed to be guided by a specific force in Nature (Orisha), which defines the quality of a particular form of consciousness. There are a large number of Orisha and each Orisha has it's own awo.
Obatala means "King of the white cloth." This title refers to a particularly soft and beautiful white fabric associated with Yoruba kings. To call an Orisha the Chief of White Cloth is to make a symbolic reference to that substance which makes consciousness possible....it is a reference to the fabric which binds the universe together.
Obatala is the Spirit of the Chief of the White Cloth in the West African religious tradition called "Ifá". The power of Obatala is described by Ifá as one of many Spiritual Forces in Nature which are called "Orisha". There are a large number of Orisha, and each Orisha has its own awo (Mysteries of Nature). The word Obatala is the name given to describe a complex convergence of Spiritual Forces that are key elements in the Ifá concept of consciousness. Those Spiritual Forces that form the foundation of Obatala’s role in the Spirit Realm relate to the movement between dynamics and form as it exists throughout the universe. According to Ifá, dynamics and form represent the polarity between the Forces of expansion and contraction. Together these Forces create light and darkness, and it is Obatala who brings this into being. This title is part of a series of eight booklets about the Orisha by Awo Fá’ Lokun Fátunmbi. Please feel free to write us and tell us which of the Orisha you would like to know more about.
Ochosi is the Spirit of the Tracker in the West African religious tradition called Ifá. The power of Ochosi is described by Ifá as one of many Spiritual Forces in Nature which are called "Orisha". There are a large number of Orisha, and each Orisha has its own awo (Mysteries of Nature). The unique function of Ochosi within the realm of Orisha Awo is to find those pathways of inspiration that will lead to spiritual evolution. Ochosi both guides the development of personal spiritual growth and protects the needs of the environment. In order to understand this relationship. Ochosi must be in direct contact with those Spiritual Forces who guides good character and those Spiritual Forces who maintain fertility and abundance in Nature. This title is part of a series of eight booklets about the Orisha by Awo Fá’ Lokun Fátunmbi. Please feel free to write us and tell us which of the Orisha you would like to know more about.
Ògún is the Spirit of Iron in the West African religious tradition called Ifá. The essence of Ògún is considered one of many Spiritual Forces in Nature which are called Orisha. There are a large number of Orisha and each Orisha has its own Awo. The unique function of Ògún within the realm of Orisha Awo (Mysteries of Nature) is to remove all obstacles that stand in the way of Spiritual evolution, which includes the evolution of all that is. In order to do this Ògún must sacrifice all that stands in the way of spiritual evolution. Because of these sacred responsibility Ògún is considered the Guardian of Truth. Ògún does not protect the truth of what we would like to be, he guards the truth of what is. It is the process of making this distinction that lies at the core of Ògún’s mystery. This title is part of a series of eight booklets about the Orisha by Awo Fá’ Lokun Fátunmbi. Please feel free to write us and tell us which of the Orisha you would like to know more about.
In Cuban Santeria, Orunla(also called Ifa, Orunmila and Orula)holds a unique position. People initiated into the mysteries of any other Orisha are taught that Orunla's Priest's, the Babalawo, are intrinsically and hierarchically superior to all others. In fact, it is said that a man of great age can be a Priest of any other Orisha for many decades, attaining greta prestige and power, yet a little boy just initiated to the mysteries of Ifa is considered the old man's elder!
Osanyin is the personification of the power of healing locked up in herbs, leaves, barks and roots. He knows all of the secrets of the earth's greenery. On that day in some ideal future when humankind achieves complete union woth Osanyin, disease and ailments will no longer be. There can be some form of Orisha worship that doesn't practice animal sacrifice, there can even be some form of Orisha worship that doesn't practice veneration of physical forms, but there cannot be Orisha worship wothout usinf herbs and other plants for spiritual and physical healing purposes.
Oshun is the Spirit of the river in the West African religious tradition called Ifá. The word Oshun is the name given to describe a complex convergence of Spiritual Forces that are key elements in the Ifá concept of fertility and the erotic. Those Spiritual Forces that form the foundation of Oshun’s in the Spirit Realm relate to the Creation of new forms through the interaction between polar opposites. According to Ifá, Creation occurs through the polarity between the Forces of expansion and contraction. Together these Forces create light and darkness, which in turn sustains and defines all that is. Ifá scripture often refers to Forces of expansion as "Orisha Okunrin", which means "Male Spirit" and to Forces of contraction as "Orisha Obinrin", which means "Female Spirit". Both forms of Spiritual Power are considered of equal importance in the evolution of all that exists. One is not better than the other because it is only through the balance of opposites that life comes into Being.
Oshun is the Deity of river waters and is also seen as the embodiment of love and sexuality. She represents the joy of life and is, in many ways, what makes life worth living. Oshun is the patron of gold and all wealth is hers to give. She also rules marriage and is the giver of fertility. Her influence is gentle and loving and she teaches humanity thet the secret of life is love.
Oya is the Spirit of the Wind in the West African religious tradition called "Ifa", The word Oya is the name given to describe a complex convergence of Spiritual Forces that are key elements in the Ifa concept of change. Those Spiritual Forces that form the foundation of Oya's role in the Spirit realm relate to the movement between dynamics and form as it exits throughout the Universe. According to Ifa, dynamics and form represent the polarity between the forces of expansion and contraction. Together these Forces create light and darkness, which in turn substains and defines all that is. Acording to Ifa, it is the interaction between light and darkness that generates the physical Universe and it is the Oya who keeps this interaction in a constant state of flux.
Long before the women's liberation movement flowered in America , African women had an inspiring role model in Oya, queen of the Nupe, warrior wife of the great king of the Yoruba, Shango. Strong as an ox and more potent than lightning, Oya rules over storms, witchcraft, markets, the Niger River, and spirit mediums....
Discover the Orishas of Santeria and Yoruba culture, learning the attributes, paths, and other important association for each Sacred Orisha, including the saintly name under which it might also be known. In order to continue their magical and religious observances safely, the slaves opted for the identification and disguise of the Orishas with some of the Catholic Saints worshipped by the Spaniards. In this manner, they were able to worship their deities under the very noses of the Spaniards without danger of punishment. The book has been divided into sections, each dealing with a specific Orisha, the attributes, paths or aspects, necklaces, initiations, foods, herbs, legends, and other pertinent information about the particular deity. Paperback, 126 pages.
Read Rituals and Spells of Santeria, and discover the Orishas and saints identified with the forces of nature that surround us, and explore the natural religion of Santeria.
This book was written as a "How to" guide for individuals who are active participants in the Santeria Religion. It`s purpose is to introduce and encourage individuals of Santeria to familiarize themselves with an inexpensive way of preparing basic ingredients.
The beliefs & practices of Santeria are brought to life in this critically acclaimed best-seller. Includes legends, rituals & ceremonies, magical practices, natural magic, the 7 African Powers, black magic & spells.
This facinating study offers interviews with Santeria's leaders & 64 remarkable photos of rituals that reveal aspects rarely seen by non-initiates.
Shango is the name of a Spiritual Force associated with the power of lightning in the West African religious tradition called Ifa . The word Shango is the name of a historical figure who was the fourth Alafin (Community Chief) of Oyo. The name has also been given to a complex convergence of Spiritual Forces that are key elements in the Ifa concept of courage and justice. These Spiritual Forces form the essence of Shango s role in the Spiritual Realm and are at the foundation of the process of spiritual transformation. It is lightning that reaches from the Realm of the Ancestors to Earth as a reminder of the humbling power that exists within Nature itself. Lightning is the Ifa symbol for Divine Justice.
Shango came over to America in the hearts of his devotees. They did not choose to make the middle passage, but many of them survived it because they had Shango's example of one who could beat any odds and make the best of any situation.
Book on Palo by Baba Raul Canizares:Ten years in the making, The Book on Palo will be an invaluable addition to your library of precious books, helping to explain and instruct in Palo, a Cuban tradition similar to Santeria. This is one of the few books ever written in english on this tradition.
In this introductory volume, Baba Ifa Karade provides an easily understandable overview of the Yoruba religion.
The Santeria Experience is Migene Gonzalez-Wippler's autobiographical account of childhood initiation into a clandestinely practiced religion.
Yemaya is depicted in Cuban Santeria as an example of how a queen should act. She is majestic yet not snobbish, exquisitely attired yet not gaudy,strong yet not strident. And she lovingly takes maternal care of all the children...Yemaya's dignified demeanor and motherly warmth gives comfort and solace to all Santeria practitioners. Her place as a queen in her own right makes her one of the most important members of Santeria's Celestial Court.
Yemoja/Olokun is the name is the name of two spiritual forces in the West African religious tradition called "Ifa". The word Yemoja is an elision of the Yoruba Oriki (praise name ) " Yeye mo oja ", which means " Mother of Fish". The word "Olukun" is a contraction of Olohun meaning "owner", and "okun" meaning "ocean". Both of these words are the names given to describe a complex convergence of Spiritual Forces that are key elements in the Ifa concept of fertility. Those Spritual Forces that form the foundation of Yemoja and Olokun's role in the Spirit Realm relate to the relationship between water and birth.
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