Keeping your Orisha happy

In order to keep a good relationship with your Orisha, you must practice certain rituals. Some examples of these are: 

Orisha Pots:



This is like a resting place for your Orisha, each Orisha has certain details that their respective pots must have. Below is a list of each Orishas's pot.

Ogun is placed in an iron black 3-legged cauldron which usually contains one or more smooth round black stones along with miniature iron tools, railroad spikes, horseshoes and a chain.

Oshun is generally put in a ceramic pot or ginger jar with the colors yellow and gold predominating. Often 5 yellow stones are placed in this  pot along with 18 cowrie shells and copper brass or goldtone tools are placed within or without the pot along with a small crown. Sometimes river water is added to this pot either in a bottle or the pot itself is filled covering the stones and shells or spring water can be added.

Yemaya is usually housed in a ceramic blue pot or a pot with blue and white predominating in the colors. Yemaya pots usually contain 7 black smooth stones, 18 cowrie shells and some miniature lead tools. Her pot may also contain sea water and sea shells.

Obatala is placed in an all white ceramic pot, which usually contains 8 smooth white stones, some silver miniature tools a white stone egg and 18 cowrie shells.

Oya is placed in a purple or rust-colored or multicolored ceramic pot that contains 9 smooth black stones. These stones are usually the so called thunderstones which are tear-dropped shape like Shango’s but smaller. Oya’s pot also contains 18 cowrie shells along with copper tools within the pot or outside along with a copper crown.

Shango’s container or bowl is usually made of cedar where his 6 or more thunderstones are placed inside along with 18 cowrie shells. His tools also made of cedar, are generally laid before him or on top of his covered bowl. The bowl is usually placed on top of a wooden pillion or inverted mortar made especially  for a Shango shrine.

Olokun’s pot is similar to Yemaya’s but contains many seashells and is much larger.

Babluaye’s pot varies but is usually a plain terra-cotta pot with holes in the top. It contains cowrie shells and usually 7 rough pockmarked stones along with iron dogs and crutches for the miniature tools.

Shrines:

These pots usually go on a shrine made by the Santero. In Orisha shrines these pots would be placed on low tables, shelves or sometimes on the floor. They are usually placed on cloth of the appropriate color or on straw mats. The colors are the same as those listed for the pots with Ogun taking green or black and Shango red. Candles will also be placed many times in front of the pots in the appropriate colors. Water will be placed in front of the Orisha also in bowls or glasses and changed daily. The Orisha are invoked using Lukumi or Yoruba prayers while at the same time shaking a rattle or bell.

Offerings:

The appropriate foods are often offered to the Orisha weekly. Some common offerings are toasted corn, smoked fish, bananas and plantains for Elegba and Ogun. Red apples, green bananas and chilies are given to Shango. Oranges, honey and sweet squash  are offered to Oshun. Melons and molasses or cane syrup are offered to Yemaya. Oya receives eggplant and purple plums. Obatala takes white rice, coconut milk and white potatoes or white yams. Olokun takes the same foods as Yemaya. Babluaye likes rice, beans and other grains. These foods are placed in bowls and set in front of the Orisha pots and left until they start to decay or otherwise changed weekly.

Tambor and Batá Drums

Drumming and dancing in Santería aren't just for entertainment. They're religious rituals performed to honor the Orichás and to entice them to interact with humans through trance possession.  During a tambor (drumming ceremony) the sacred batá drums are played. These are three hourglass shaped drums, each with two heads. They rest across the player's lap in a horizontal position, and and played with both hands.  These drums have been ceremoniously prepared and charged with the spirit of the drum, called Aña,  and they're only used for religious purposes.  They're considered holy objects because they communicate with the Orichás.  Drummers must undergo intensive training and special ceremonies in order to have the right to play the drums. In traditional Santería communities, the drums are played only by men.  The largest drum is called the iya, or mother drum.  It's the leader, and calls for changes in rhythms and songs as the ceremony progresses.  The middle sized drum is called the itotele, and it carries on a conversation with the iyadrum, to create a complex rhythm.  The smallest drum is the okonkolu, and this maintains the underlying beat of the syncopated rhythms.  For those unfamiliar with African style drumming, the complexity of the rhythms can be astounding. They reproduce the tonal language of the Yoruba people, speaking to the Orichás in their native tongue.  Generally, a singer known as the akpwonperforms with the drummers. He or she acts as master of ceremonies and leads the call and response singing of the assembled worshippers.  

  

The iya, the itotele, and the okonkolu

Ilé

There is no central organisation in Santeria.

A vital unit of the Santeria community is the 'house' called a casa or ilé. This is often the house of a senior Santeria priest, who heads an extended family.

The members of the ilé relate to each other in much the same way as members of an extended biological family. There may be an elaborate hierarchy based partly on the levels of spiritual development that family members have reached.

An ilé may be large or small. Ilés are independent but may join up for special occasions.

Membership is taken seriously, and members are expected to take part in the life of the ilé. Many people are involved with Santeria to a lesser extent, without becoming members of an ilé.

He, or more often, she, is the head of the ilé in the deeper sense of 'family'. She or he is 'godmother' or 'godfather' to a family of sisters and brothers en santo, in the spirit.

In the minds of its members, the core function of the ilé is to honor the spirits and receive from them in turn guidance and assistance in all of life's endeavours.

The Orishas offer their children spiritual experience and heavenly wisdom which is marked by progress in the initiatory hierarchy of the ilé. The ilé sets out a path of spiritual growth, a road en santo.

Joseph M. Murphy, Working the Spirit: Ceremonies of the African Diaspora, 1994

Ceremony Praising Chango

Clearing Misconceptions

There are many misconceptions about Santeria. Perhaps the most popular is that it involves black magic or witchcraft. The fact of the matter is that there is witchcraft and black magic that are used in Santeria, just as there is darkness and evil throughout the world. Western history is rattled with Jihads and Crusades where people forced their religions and ideologies on others with the strength of a blade. Like any religion, there are people who use the forces of the universe for evil.

However, most people in Santeria use magic for good. Another misconception is that Santeria is used to hex people, to put a curse on others, or to cause adversity or misfortune. This couldn’t be further from the truth. In fact, followers of Santeria only worship Orishas (saints). They obey the guidelines of the religion, observe important feasts, and carry out the rites that are expected of them. In return, those who follow Orishas are promised access to powers as well as protection from evil. A more controversial aspect of Santeria is the practice of animal sacrifices. While animal sacrifice is a fundamental part of Santeria religion, it is used in order to acquire what is considered a cosmic energy as well as to appease deities. Virtually all-traditional religions made animal sacrifices.

The truth of the matter is that sacrifice is a great component of spirituality. Some may call it creative destruction, when something has to die in order for something else to be created. However, the premise behind the act of making a sacrifice is to understand that everything in the universe is interconnected. In Santeria, worshippers understand that the world is perfectly balanced, and in order for something to be created, something else has to be destroyed. The basis of sacrifice in Santeria is for the worshippers to give something of themselves.

Worshipers are known to give charity, prayers, songs, foods, time, and money as a sacrifice. Worshippers also use dance, rituals, and tell stories as sacrifices. However, the best sacrifice that a worshiper could ever offer the Orishas is to sacrifice his or herself. They can do this by conducting a service that is totally self-less. This service could be in the form of charity, of giving, or merely sending out prayers and good intentions to others. Worshippers of Santeria understand the true value of sacrifice and have a profound respect for animals and nature. 

Animal Sacrifices

Altered State Of Consciousness

Santeria and Voodoo

When African slaves were imported to America, they were taught Christianity, but some people continued to hold their traditional beliefs. The result was a blending of traditional West African beliefs with Christianity. Today, many Afro-American folk religions continue to be practiced in the Caribbean, particularly among the poor and less educated people. They include Voodoo in Haiti, Santeria in Cuba, Shango in Trinidad, and Kuminia or Pocomania in Jamaica.

Differences

Voodoo is a religious tradition originating in West Africa, which became prominent in the New World due to the importation of African slaves. West African Vodun is the original form of the religion; Haitian Vodou and Louisiana Voodoo are its descendants in the New World. Santería also known as "La Regla de Lukumi" (Lukumi's Rule), is an Afro-Caribbean religious tradition derived from traditional beliefs of the Yoruba people of Nigeria. The Santería/Yoruba tradition comprises a hierarchical structure according to priesthood level and authority. Orisha "ile" or temples are usually governed by Orisha Priests known as Babalorishas, "fathers of orisha", or Iyalorishas, "mothers of orisha", and serve as the junior Ile or second in the hierarchical religious structure. The Babalorishas and Iyalorishas are referred to as "Santeros(as)" and if they function as diviners of the Orishas they can be considered Oriates. The highest level of achievement is to become a priest of Ifa (ee-fah). Ifa Priests receive Orunmila who is the Orisha of Prophecy, Wisdom and all Knowledge. Ifa Priests are known by their titles such as "Babalawo" or "Father Who Knows the Secrets" and "Iyanifa" or "Mother of Destiny." Ifa Ile or Temples of Ifa serve as the senior to all Orisha Ile in the Traditional Orisha-Ifa / Santería Community. The Sacred Oracle of Ika-Fun or Ika Ofun serves as confirmation.

Divination in Santeria

•       Divination is an essential part of Santería because it's how human beings receive advice and guidance from the Orichas and the Egún (spirits of the ancestors).  Only Olorichas (fully initiated priests and priestesses of Santería) or Babalawos (priests of Orula) can do divination, because it requires the use of divination tools that have been properly consecrated.  Divination is not like fortune telling. It's a sacred ritual.  The Oloricha or Babalawo interprets what the Orichas have to say, but interpretation requires intensive training and follows very specific procedures. Not everyone has the aché (spiritual energy) for divination, and everyone is interested in learning how to do it. In any given religious community, only a few people might have the calling to become specialists in divination. Others may be familiar with the process, but not masters of interpretation.




Examples of divination

- Divination with the Dilogún

Dilogún/ Diloggún are consecrated cowrie shells used by an Oloricha to carry out a divination ritual with the Orichas. In Cuba, this ritual is called a consulta (consultation) or a registro (check up).

- Obi Divination

One of the simplest forms of divination that an Oloricha can do is "dar coco" or consult with pieces of coconut.  In Lucumí, coconut is called Obi.  Obi is sacred, and must be treated with respect.

What to Expect from a Consulta (Consultation)

Consultas should be entered into with serious intent and a commitment to listen to the words of the Orichas. Don't go with the idea that someone is going to tell you what the future holds, or what you should do with your life. The future is in your hands, and with the guidance of the Orichas, you can create the life you want and deserve.  A consulta can bring up deep issues that you'll have to sort out, and you may be asked to modify your behavior or change your way of interacting with the world around you.  It's not a quick fix, but it will set you on the right path and help you grow.  When you show devotion to the Orichas, they protect and bless you so that you can evolve in positive ways.

Santeria Rituals: Initiation

People who have no formal ties to the religion are called Aleyos, which means "outsiders" or "strangers." If they decide to become more involved with the religion they must go through an initiation, one of these being a ritual to get their Elekes (sacred beads). 

“They [Elekes] must be prepared. They are prepared by washing them in the sacred Omiero of Osain with the Orishas that correspond to each of them. Then they are fed their corresponding animals with each of the Orishas. Then they are ready to be placed on a person. Without having passed through these ceremonies, they do not have any ache. Ache is the power of the Orishas, it is the lifeforce that flows through them and their priests and priestesses.”

There are two stages of Santeria:

·      Aboricha: An intermediate stage in the Lucumí faith. This person has made a more formal commitment to the religion by establishing a connection to a religious elder and an Ile (temple-house).

·      Oloricha: A fully initiated Priest or Priestess, commonly known as a Santero or Santera.

What do Santeria Initiations Involve?

Divination: Santeria initiations must be marked by divination first and foremost. This is our formal stance as a church, because divination is there to guide us and help us make the best informed decisions. If you are not marked to receive elekes through divination then you have no business receiving them. The same goes for any other initiation. Divination should be conducted with diloggún (cowrie shell divination) or through Ifá.

Derecho / Ashedí: Initiation in Santeria has an associated cost. This is called a derecho or “ashedí­”. Some people have a deep distrust of any spiritual initiation or ceremony that costs money and this is a cultural variance from traditional African cultural values. Paying for an initiation is normal in African Traditional Religions like Santeria. The ashedí goes toward paying for items required for the initiation, vessels, tools, herbs, rental of a space (if necessary), animals, food to feed all those present), garments, cloth, supplies, as well as a stipend given to each godparent and the olorishas who come to work the ceremony. Ethical godparents should give a godchild a set amount for the ashedí, and that’s that. No plans should be made for the initiation until the ashedí is received by the godparent, and the ashedí amount should not change after it has been quoted unless an extraordinary amount of time has transpired since it was first quoted, or if items change price unexpectedly (as animals are prone to do). We encourage godparents to make a list of all the supplies needed for each initiation and give it to the prospective initiate to show them just how much these initiations cost. This will help alleviate any deceptive charging practices.

Orishas

The Yoruba Deities

Orisha: Elegguá (Elewá, Elegbá)
Saint: Saint Anthony
Colors: Red and black
Number: 3 and 21
Description: Elegguá is the first and most important Orisha in Santería. He is the owner of the crossroads, the witness of fate and acts as the connecting agent in this world. Elegguá is often perceived as a trickster or impish child who tests our integrity.

Orisha: Ogún (Oggún)
Saint: Saint Peter
Colors: Green and black
Number: 3
Description:  Ogún is a mighty warrior, the divine blacksmith who crafts tools and weapons and the hardest working Orisha of them all. Ogún is the father of technology, the cutting edge of the knife and the power of metal. Ogún is often perceived as a powerful muscular man wearing a skirt made of palm fiber and he carries a machete.

Orisha: Ochosi (Ochossi, Oshosi)
Saint: Saint Norbert
Colors: Blue and amber
Number: 3, 7
Description: Ochosi is the divine hunter whose arrow never misses its mark. He stalks silently through the forest hunting his pray. He is the force of blind justice that is applied equally to all. He is best friends with Elegguá and Ogún and is often found hunting with them.

Orisha: Orisha Oko (Orichaoco)
Saint: Saint Isidore
Colors: Light blue and pink
Number: 7
Description: Orisha Oko is the Orisha of agriculture and the fertile earth. He rules the mystery of the black earth that gives birth to crops and life, fertility and procreation. He is often depicted as a hard working farmer who wears a straw hat and plows the earth with a team of two oxen.

Orisha: Olokun
Saint: None
Colors: dark blue with green
Number: 9
Description: Olokun is the Orisha that rules the depths of the sea where light does not touch. He is a mysterious Orisha and there is some debate about whether Olokun is male or female. He is a primordial orisha arising out of his own ashé as the first oceans formed on the surface of the earth. He gathers the sunken treasures and souls of the drowned and rules from the depths. He is usually not depicted in a human form.

Orisha: Babalú Ayé (Babaluaye, Asojano)
Saint: Saint Lazarus
Colors: White, blue, brown, black
Number: 17
Description: Babalú Ayé is one of the most beloved, worshipped and petitioned Orishas in our religion. He is the Orisha of small pox, contagious diseases and of healing. In many ways he has become the modern day patron of HIV/AIDS and other epidemics. His worship is shared with the Arará people of Africa. Babalú Ayé’s name was made famous with the song Babalú and sung by Desi Arnaz in 1946. Babalú Ayé is depicted as an old man covered in pox sores, walking on crutches and accompanied by two dogs.

Orisha: Ibeji (Ibeyi, Ibelli, Melli)
Saint: Saint Cosme and Saint Damian
Colors: red and blue
Number: 2, 4 and 8
Description: The Ibeji are the divine twins. They are considered one Orisha. Twins are sacred to the Lucumí people and the Ibeji are their patron Orisha. The Ibeji are the children of Oshún and Changó. When Oshún gave birth to the Ibeji, they were the first twins born and she was shunned as a witch. She kicked the Ibeji out to reclaim her position in society. Oyá took in the Ibeji and raised them as their adoptive mother. The Ibeji are depicted as two young children or babies: one boy named Taiwó dressed in red, and one girl named Kehinde dressed in blue. While Kehinde was born second she is considered the elder of the two.

Orisha: ObbaOrisha: Obatalá
Saint: Our Lady of Mercy
Colors: White
Number: 8
Description: Obatala is the eldest of the Orishas, the owner of white cloth, the king of peace and logic. He encourages us to use diplomacy and reason when acting and is often the Orisha who mediates disputes between the other orishas. Obatalá is actually a androgynous Orisha where half of his avatars are male and the other half are female. It is therefore possible to have a female Obatalá like the road Obanlá in addition to male roads like Ayáguna. Obatalá’s shrine is placed higher than the other Orishas‘ shrines out of respect for his status as their elder. He is often depicted as an elderly black man with chalk white hair dressed in white robes.

Saint: Saint Catherine of Siena
Colors: Brown, opal and coral
Number: 8
Description: Obba is the Orisha of marriage and personal transformation. She was Shangó’s legitimate wife who was shunned after trying to ensnare Shangó with witchcraft. She fled to the cemetery and underwent a powerful transformational journey that made her come into her true power. She is depicted as a homely woman, missing her left ear, wearing a headwrap to cover her wound.

Orisha: Yeguá (Yewá)Orisha: Oyá (Yansa, Yansan)
Saint: Our Lady of Candelmas or Saint Theresa
Colors: Brown, dark red or multi-colors
Number: 9
Description: Oyá is a fierce female warrior and the Orisha of change. She took the secret of slinging lightning from Changó. She fights with machetes and scares away Ikú (death) with her horsetail fly whisk. She is the owner of the cemetery gates, but does not live in the cemetery contrary to common belief. She resides in the marketplace. She is depicted as a lithe powerful warrior woman wearing a skirt of nine different colors.

Saint: Our Lady of Montserrat
Colors: Pink and burgundy
Number: 7 or 9
Description: Yeguá is Oduduwa’s special daughter who he was keeping as a symbol of purity and chastity. Unfortunately her purity was tainted when she was violated by Changó. She is the Orisha associated with death as she rules the decomposition of the body in the grave and the mysteries associated with the dying process. She is depicted as a mysterious woman, withdrawn from society residing in the bottom of a grave.

Orisha: Aggayú (Agajú, Aganyu, Aggayu Sola)Saint: Saint Christopher
Colors: Brown and opal
Number: 9
Description: Aggayú is Shangó’s father in Santería. Some godfamilies say he is Shangó’s younger brother, but they are related to one another in every instance. Aggayú is the orisha of the volcano and the ferryman who takes people back and forth across the river. Some lineages refer to him as the Orisha of the desert. His worship is closely aligned with that of Shangó. He is depicted as a stocky built man who walks with huge strides and carries a double headed axe with a curved double handle.

Orisha: Ochún (Oshún)
Saint: Our Lady of Charity of Cobre
Colors: Yellow and amber
Number: 5
Description: Oshún is the Orisha of sweetness, love and beauty. She is the embodiment of feminine grace, and is a flirtatious coquette.  She is a generous and loving mother, but she can also quickly turn bitter if she is wronged. Once she is soured, she is unforgiving and unbending. Oshún can accomplish miracles untold. She is the youngest of the orishas and is depicted as a flirtatious, mixed-race woman dressed in yellow, gazing in a mirror
.

Orisha: Yemayá (Yemoja)
Saint: Our Lady of Regla
Colors: Blue and clear
Number: 7
Description: Yemayá is the mother of all living things, the queen of heaven, earth and all waters. She resides in the ocean and her children are countless like the fishes in the sea. Yemaya is the mother of many of the other Orishas as well. In addition to being a loving mother she is a fierce protectress. She can fight with a machete or a scimitar and bathe in the blood of her enemies. Yemaya is often depicted as a voluptuous black woman with full breasts dressed in blue.

Orisha: Shangó (Changó, Sango)
Saint: Saint Barbara
Colors: Red and white
Number: 6
Description: Shangó (Changó) is the king of the religion of Santería and was once the fourth king (Alafin) of the city of Oyó in Yoruba land before he was deified and became an Orisha. He is the Orisha of lightning, thunder and fire, the owner of the sacred batá drums, the power of passion and virility. Changó is a ladies’ man and a charmer. Changó is the master of dance, a fierce warrior and a powerful sorcerer who spits fire. He is depicted as a handsome, young man wearing a crown and carrying a double headed axe.

Orisha: Orunmila (Orunla, Orula)
Saint: Saint Francis of Assisi
Colors: Yellow and green (or brown and green)
Number: 16
Description: Orunmila is the Orisha of divination and the patron of the Ifá sect. He along with Elegguá witnessed all of destiny unfold and therefore can be consulted to know where a person’s fate is headed. He developed the oracles of Ifá: the ikines (palm nuts) and theokuele (diviner’s chain). His priests are known as Babalawos and function exclusively as diviners. They do not ordain people into the mysteries of orishas other than Orunmila. He is depicted as a wizened black man with graying hair, dressed in traditional African garb carrying his wooden diviner’s tray.

Santeria

What is Santeria? 

It is an Afro-Caribbean religion that combines animism, pantheism, ancestor worship, and Roman Catholicism. It is a syncretistic religion that combines its belief in the Orishas - the gods of the Yoruba and Bantu pantheons of southwest Nigerian origin-with the Catholic saints

What does it consist of?

It consists of myths, stories, and legends (or patakí) that provide a basis for its customs and ceremonies. Although more than 400 deities exist, only 16 are actively worshipped. Those deities that form the foundation of the religion are Obatalá, Oshún, Yemaya (or Yemalla), Oyá, and Changó (or Shango). The four warriors are Elegguá, Oggún, Ochosi, and Osun. It is around these foundational and warrior Orishas- or head guardians-that rites of initiation, divination, and magic are celebrated.

How did Santeria arise? 

During the colonization of Cuba, Brazil, Haiti, and Trinidad-thousands of Yoruba natives were transported there as slaves. These slaves remained attached to their religious practices and African traditions, even though they were forced to adjust to the environment of the New World. However, due to Catholic persecution in Cuba, they were unable to practice their religion openly. So the slaves assimilated the symbols of the Roman Catholic Church, the only legal religion in Cuba, with their own. Because of the similarities between the Catholic saints and the Orishas, they gave their deities Catholic names. Thus, when celebrating their rituals, the slaves appeared to be believing Catholics. In reality, they were secretly worshiping the Yoruba Orishas.