What is Santeria?

Santeria or La Regla Lucumi originates in West Africa in what is now Nigeria and Benin. It is the traditional religion of the Yoruba peoples there. The slave trade brought many of these people to the shores of Cuba, Brazil, Haiti, Trinidad and Puerto Rico among others. But along with the bodies being brought over for sale into a life of misery, something else was being brought along. Their souls. And their religion.

First of all, Santeria is not a 'primitive' religion. On the contrary, the Yorubas were and are a very civilized people with a rich culture and deep sense of ethics. We believe in one god known as Olorun or Olodumare. Olorun is the source of ashé, the spiritual energy that makes up the universe, all life and all things material.

Olorun interacts with the world and humankind through emissaries. These emissaries are called orishas. The orishas rule over every force of nature and every aspect of human life. They are approachable and can be counted on to come to the aid of their followers, guiding us to a better life materially as well as spiritually.

Communication between orishas and humankind is accomplished through ritual, prayer, divination and ebó or offerings (which includes sacrifice). Songs, rhythms, and trance possessions are also means with which we interact with the orishas and how we are able to affect our day to day lives so that they we may lead deeper and fuller lives during our stay in this world.

In the New World the orishas and much of the religion was hidden behind a facade of Catholicism with the orishas themselves represented by various saints. The slaveowners would then say "look at how pious this slave is. She spends all of her time worshipping Saint Barbara." Unbeknownst to them, she would actually be praying to Shangó, the Lord of Lightning, fire and the dance, perhaps even praying for deliverance from that very slaveowner. This is how the religion came to be known as Santeria. The memory of this period of our history is also why many in our religion regard the term Santeria as a perjorative and derogatory.

The traditions of Santeria are fiercely preserved and full knowledge of the rites, songs, and language are prerequisites to any deep involvement in the religion. Initiates must follow a strict regimen and are answerable to Olorun and the orishas for their actions. As a person passes through each initiation in the tradition, this knowledge deepens and their abilities and responsibilities grow accordingly. In fact, during the first year of their initiation into the priesthood, the initiate or Iyawó or 'bride' of the orisha must dress in white for an entire year. The iyawo must not look into a mirror, touch anyone or allow themselves to be touched, and they may not wear makeup, or go out at night for this year.

La Santeria is famous for its 'magic'. This magic is based on a knowledge of the mysteries or orishas and how to interact with them to better our lives and the lives of those who come to us for the aid of the orishas. We live under the premise that this world is a magical one. This knowledge seems 'supernatural' only to those who don't understand it, but it really is quite natural.

Although the people were yanked away from their homes in Africa and enslaved in the New World, the orishas, the religion and its power could never be chained down and the religion survives now. Not as an anachronism, but ever growing even now in such places as France and the Netherlands.

Maferefún gbogbo orisha!!!

THE ORISHAS

The orishas are the emissaries of Olodumare or God almighty. They rule over the forces of nature and the endeavors of humanity. They recognise themselves and are recognised through their different numbers and colors which are their marks, and each has their own favorite foods and other things which they like to receive as offerings and gifts. In this way we make our offerings in the manner they are accustomed to, in the way they have always received them, so that they will recognise our offerings and come to our aid.

The orishas are often best understood by observing the forces of nature they rule over. For instance, you can learn much about Oshún and her children by watching the rivers and streams she rules over and observing that though she always heads toward her sister Yemayá (the Sea) she does so on her own circuitous route. Also observe how the babbling brook and the flash flood reflect her changeable moods. As you observe the orishas at work in the world and in your own lives you will gain a better understanding of them and their ways. Yes, they are complex, but no more so than any other living being such as you or I. We are also blessed from time to time in the religion with the opportunity to meet the orishas face to face during a bembé where one or more of their priests will be mounted.

Elegba (also referred to Eleggua or Elegguá) is the owner of the roads and doors in this world. He is the repository of ashé. The colors red and black or white and black are his and codify his contradictory nature. In particular, Elegba stands at the crossroads of the human and the divine, as he is child-like messenger between the two worlds. In this role, it is not surprising that he has a very close relationship with the orisha of divination, Orunmila. Nothing can be done in either world without his permission. Elegba is always propitiated and always called first before any other orisha as he opens the door between the worlds and opens our roads in life. He recognises himself and is recognised by the numbers 3 and 21.

Ogún is the god of iron, war and labor. He is the owner of all technology and because this technology shares in his nature, it is almost always used first for war. As Elegba opens the roads, it is Ogún that clears the roads with his machete. He is recognised in the numbers 7 and the colors green and black.

Oshosi is the third member of the group known as the Guerreros or Warriors, and is received along with Elegba, Ogún and Oshún in order to protect the Guerreros initiate and to open and clear their roads. Oshosi is the hunter and the scout of the orishas and assumes the role of translator for Obatalá with whom he has a very close relationship. His colors are blue and yellow.

Obatalá is the father of all the orishas and of all humanity. He is also the owner of all heads and the mind. Though it was Olorun who created the universe, it is Obatalá who is the creator of humanity. Obatalá is the source of all that is pure, peaceful and compassionate. He has a warrior side though, through which he enforces justice in the world. His color is white which is often accented with red, purple and other colors to represent his/her different paths. White is most appropriate for Obatalá as it contains all the colors of the rainbow yet is above them. Obatalá is also the only orisha that has both male and female paths.

Oyá is the ruler of the winds, the whirlwind and the gates of the cemetery. Her number is nine which recalls her title of Yansa or "Mother of Nine" in which she rules over the egun or dead. She is also known for the colors of maroon, flowery patterns and nine different colors. She is a fierce warrior who rides to war with Shangó (sharing lightning and fire with him) and was once the wife of Ogún as well.

Oshún rules over the sweet waters of the world, the brooks, streams and rivers, embodying love, fertility. She also is the one we most often approach to aid us in money matters. She is the youngest of the female orishas but retains the title of Iyalode or great queen. She heals with her sweet waters and with honey which she also owns. She is the femme fatale of the orishas and once saved the world by luring Ogún out of the forests using her feminine wiles. And,in her path or manifestation of Ibú Ikolé she saved the world from draught by flying up to heaven (turning into a vulture in the process). Ikolé means Messenger of the House (of Olodumare). For this reason all who are to be initiated as priests, no matter what orisha rules their head, must go to the river and give account of what they are about to do. She recognises herself in the colors yellow and gold and her number is five. Peacocks and vultures are hers and we use them often to represent her.

Yemayá lives and rules over the seas and lakes. She also rules over maternity in our lives as she is the Mother of All. Her name, a shortened version of Yeyé Omo Eja means "Mother Whose Children are the Fish" to reflect the fact that her children are uncountable. All life started in the sea, the amneotic fluid inside the mother's womb is a form of sea where the embryo must transform and evolve through the form of a fish before becoming a human baby. In this way Yemayá displays herself as truly the mother of all. She, and the root of all the paths or manifestations, Olokun is the source of all riches which she freely gives to her little sister Oshún. She dresses herself in seven skirts of blue and white and like the seas and profound lakes she is deep and unknowable. In her path of Okutti she is the queen of witches carrying within her deep and dark secrets.

Orunmila is the orisha of wisdom and divination. He was the only orisha allowed to witness the creation of the universe by Olorun and bears witness to our destinies in the making as well. This is the source of his title of Eleri Ipin or "Witness to Destiny in its Creation". His priests, the babalawos or "Fathers of the Secrets" must devote themselves entirely to the practice of divination and the accompanying arts. Through the Table of Ifá his priests unfold the secrets of the universe and the secrets of the unfolding of our lives. His colors are green and yellow which reflect Orunmila's relationship with Osayín (the secrets of the plant world) and with Oshún, who is his apeteví with whom he has an extremely close relationship. It is said Orunmila is wisdom and Oshún is knowledge, for wisdom without knowledge is useless, and one who has knowledge without wisdom is merely a danger to themselves and others.

EBO (Sacrifice)

Animal Sacrifice is just a small part of the much larger definition of ebó (sacrifice or offering) in the religion. There are many categories of ebó. There are offerings such as addimú which can include candles, fruits, candy, or any number of items or actions that may be appreciated by the deities or orishas in the religion. In divination, the orishas may ask for a favorite fruit or dish, or they may call for the person to heed advice given. At times they may ask that a person give up drinking or other practices that are unwise for that individual. They may request a person to wear certain jewelry, receive initiations or any number of other things. Or they may request an animal, usually a chicken or a dove, so the orisha will come to that person's aid. As a rule, animal sacrifice is called for only in major situations such as sickness or serious misfortune. Animals are also offered when a new priest is consecrated in service of her or his orisha during the birthing process of initiation. In every birth there is blood.

In our modern society we have become separated from the concept of death. Even our dead are embalmed and made up to appear living. When we purchase meat to eat or leather to wear it is pre-processed to remove the shopper from the fact that a life was taken in order that another may live. Meat wrapped in plastic with a little paper towel to soak up any blood that might remind the buyer of the fact of the animal's death. The buyer is also kept unaware of the circumstances surrounding the poor animals life and, of course, its death. When animals are killed in the slaughterhouse there is little respect or regard for that animal, the only matter of importance being that the animals are killed cheaply and in great quantity to supply an ever growing market. In other words, these animals too are sacrificed, though the only deity revered here is greed. We should also take into account that the poultry industry alone kills more animals in one day than the religion has sacrificed worldwide in the last several hundred years!

On the other hand, when an animal is sacrificed in La Regla Lucumí it is first and foremost done with respect. respect for the orisha being offered this life and respect for the little bird whose life is taken in order that we may live better. The animal must be well cared for because it is the property of the orisha. In fact, sometimes the orisha will state that the animal must not die but live with the person, and the orisha expects that animal to be well cared for and pampered as theirs.

At the beginning of the sacrifice, when the animal is brought forward, there is a song and action that we perform in acknowledgement that one day our lives will be taken suddenly in much the same way as the animals. In this way, our religion differs little from the beliefs of the Native Americans. Here there is a respect for all life, and a respect for the death that must come to all, including ourselves.

Afterwards, if the animal wasn't used to cleanse a person of illness or misfortune, it is eaten by all the participants. If, on the other hand, it was used for a cleansing, the animal is taken to the place requested by the orisha to complete the offering. These animals cannot be eaten as we would be eating the sickness or misfortune that was removed from that person.

Whether the ebó is a simple apple or a little chicken, it should always be offered with both hands and an open heart.

GUEMILERE: The Rhythm of The Saints

A guemilere is a party for the orishas. During a guemilere the orishas are praised, saluted and entreated to join the party through mounting one of the priests(esses) in attendance. This is done through a confluence of the song, rhythm, and movement, all calling to the orisha in such a way that the orish will recognise themselves in the lyrics, rhythms and dances as they have been performed for them for perhaps thousands of years.

The rhythms play an important part of the equation and the drummers practice assiduously for years to be able to play the intricate rhythms correctly. This is important since the drums are actually speaking to the orishas as the Yoruba language is a tonal one and the drums are tuned in such a way as to play the tones of Yoruba speech. For this reason some rhythms are never played unless it is in religious context as it would offend the orisha. These rhythms are actually prayers to the deities with each orisha having its own rhythms associated with them.

Dance also becomes prayer in the religious context of a guemilere. The movements of the dances are the same motions associated with the orishas for thousands of years. As with the rythms played on the drums, each orisha has its own dances with Yemayá's dance emulating the motion of the waves, Ogún's chopping with his machete, Oshún's portraying her primping in front of her hand held mirror, etc. Therefore these movements become more danced prayers than what the Western European would refer to as dance.

Everything present at a guemilere whether it is song, dance, rhythm or colors used, becomes part of an intricate fabric of prayer saluting, praising and calling to the orishas and asking them to be present.

and calling the orishas to be with us.

THE MOUNTING OF THE HORSE

Trance Possession In La Regla Ocha

Trance possession is an important part of our religion. During a bembé or drumming party for the orishas an orisha may be persuaded to join the party by entering the body of one of the priests consecrated to that orisha. This is referred to as the person being 'mounted' by the orisha or that the orisha has 'come down' from heaven to be with us. The songs, rythms and dances are actually calculated to entreating the orishas to come down so that we may be blessed by their counsel, cleansings and their sheer presence. When an orisha decides to use one our bodies for a time it is, of course, a cause of great joy for us.

The orishas only rarely mount an aleyo or person who has not been initiated as a priest, and then usually only to point this person out as a person who needs to be initiated as a priest(ess) in the religion. It is not forced on people nor is it a thing of evil such as portrayed in movies like "The Exorcist" nor does anyone spit pea soup. If someone is not ready, the orisha will be gently persuaded to leave until the person is initiated and prepared for such an event. And anyone who has experienced being 'touched' or actually mounted will tell you the profound feelings of joy and wisdom that accompany the presence of these great spiritual beings known as orishas.

INITIATION

In La Regla Lucumí, initiation is a major undertaking and not to be taken lightly. When your are initiated you become a member of your Godparents' Ilé or House. This makes you a member of an extended family known as your Godfamily. This includes Godparents, Grand Godparents, sisters and brothers. As part of the Godfamily it places both the Godparents and the Godchildren in a position of mutual responsibility. The Godchildren are expected to respect their Godparents and their authority as their elders in the religion and as your Godparents. Certain ritual observances are also included. The Godparents are responsible for the guidance and teaching of their Godchildren. And before anything happens we must get the approval of the Orishas. This exclusivity is not based on an attitude of superiority, but is instead based on the wishes of the Orishas and the continuity of the tradition as it has been practiced for ages. This is how we as Priests were taught by our Godparents and their Godparents before them.

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