Osayin: The One Legged Man Worth
Two
by Ysamur
Flores
Santeria is a religion that can trace its origins to Yorubaland and spread to different parts of the New World where it is also known by different names; i.e. Candomble in Brazil and Shango in Trinidad. The religion has a very rich heritage of natural healing lore. At the very core of this tradition that assigns everything in the universe a life of its own, is a mighty spirit, a deity called Osayin.
Osayin is the keeper of the forest, the healer, the alchemist who knows the very essence of life as it was intended to be. Tradition claims that Osayin was born before any deity, and that he was covered with many beads in different colors and shapes. Possessing the power to realize the "ashe" of the natural world, he was overcome by pride and refused and refused to share his knowledge with the other Orishas. This mistake was the reason for his fall and our gain, a gain that enabled us to release the power of the leaves for medicine and magic.
In council, the Orishas decided top play a trick on Osayin and it was Oya the Orisha of the strong winds, the one who planned the whole procedure to obtain the secret of the leaves. Oya knew that Osayin kept his leaves in the gourd hanging from a very tall tree out of reach, so being the Orisha of the winds, she caused a strong wind to bring down the mythical gourd! When all the leaves were released and scattered, every Orisha came to gather whatever he or she needed and took possession of them, but Osayin remained the sole proprietor of its secrets.
It is the responsibility of the Priest who has been initiated in the mysteries of the cult of the Orisha Osayin to know how to perform the rites and ceremonies to release the power of the different herbs. These traditions, centuries old, have kept Osayin alive for the few fortunate enough to come in contact with healing powers of the earth.
There is a new sensitivity around the planet to search for healing in nature and Osayin again is at the center of this. The lore of herbalogy is much more than names and incantations, it is the ability to be able to converse and transmute that information into healing power! Certainly, I am not trying to set a new trend by calling masses to bring down the mystical gourd, but my message is very clear: In order to heal the planet, we need a gardener who knew it as it was, in order to restore it.
What is the procedure used to approach the master gardener? The elder who lived in very close contact with nature used to say: "The forest is alive, your don't go into it to take anything without paying Osayin his dues." They also said, "If you take anything without the proper procedure, Osayin will move the power from it." What are those dues? How do you present them to Osayin?
In order to enter the realm of Osayin the person has take with him elements that relate to a particular quest and place them at the entrance of the forest and present the request to Osayin. This procedure will ensure the help of the forest spirits to attain the goal. A note of caution: Osayin's power cannot be used to harm, but to heal!
Among other responsibilities of the priest of Osayin are: the gathering of herbs for ritual and consecrations as well as then fabrication of ishe Osayin.
The ishe Osayin refers to protective devices fabricated by the Olu-Osayin for whatever purpose the oracle deems necessary to indicate the possession of such an object. This ishe Osayin is a miniature universe that is fashioned like Osayin's mystical gourd.
The elements that come into the fabrication of this object, for lack of a better word, are kept in great secrecy by the priests of Osayin, but the oracle will be the one to indicate the composition of the ishe Osayin and the container. The container can include, but is not limited to: a leather pouch, horn, rooster's spear, boar's teeth, shells and packed inside jewelry. Each Ishe-Osayin is as individual as the reason for a person to possess one, and is up to the priest to educate the bearer upon receiving one, about the taboos and restrictions that have to be observed when dealing with it.
The ishe Osayin is regarded as a living entity and will act with a will of its own to perform the duties assigned. If the bearer is not careful enough to keep his responsibilities, the ishe Osayin will abandon the person usually by disappearing.
To know Osayin is to know Ile, the Earth, Osayin is a telluric spirit and all his ceremonies are geared to the propitiation of the creative powers of the planet, by establishing responsibilities and parameters. Osayin is the one that reveals the hidden powers of the Orishas and allows them to come and live in the human reality.
Most Osayin ceremonies take place in the forest and/or tree groves, because Osayin is a free spirit and the vast expansion of the Earth is the scenario for his prowess. "Osayin holds no alliances, he lives by himself," is the expression that is repeated over and over by the elders of the religion. Osayin's responsibility is to the Earth, therefore it is our responsibility to know him. Without him there can be no medicine, no healing, no ashe, and ultimately no power. As forests are open to everyone but admit just some into its secrets. Unlike the other Orishas that require initiation in order to be able to obtain any consecrated element, anyone - initiated or not - can own ishe Osayin.
"Maribo Osayin maribo rere, maribo" (the palm frond of Osayin is good; i.e. for my protection.) The reason for this unusual "accessibility," in my opinion, rests upon the fact that nature is the door to all the mysteries, and by Osayin to be thus accessible is a way to establish a responsible association with a common mother, the Earth. Training and taming the devotee in the mysteries of the Earth as a whole, will prepare the way to worship the separate aspects of its Orisha. To know is to heal, and nobody realizes this better than Osayin, who carelessness made him lame. Recovered from his fall and having found a new dimension, he was able to heal himself and be with one leg faster than any man that has two.
This strong image reminds us of a planet that will mend itself, given the opportunity, and it will heal given the proper care.
Reprinted from the April 1996, ASHE Newsletter, Vol. 1, No. 2
copyright 1996, 1997 CLBA
Santeria is a religion that can trace its origins to Yorubaland and spread to different parts of the New World where it is also known by different names; i.e. Candomble in Brazil and Shango in Trinidad. The religion has a very rich heritage of natural healing lore. At the very core of this tradition that assigns everything in the universe a life of its own, is a mighty spirit, a deity called Osayin.
Osayin is the keeper of the forest, the healer, the alchemist who knows the very essence of life as it was intended to be. Tradition claims that Osayin was born before any deity, and that he was covered with many beads in different colors and shapes. Possessing the power to realize the "ashe" of the natural world, he was overcome by pride and refused and refused to share his knowledge with the other Orishas. This mistake was the reason for his fall and our gain, a gain that enabled us to release the power of the leaves for medicine and magic.
In council, the Orishas decided top play a trick on Osayin and it was Oya the Orisha of the strong winds, the one who planned the whole procedure to obtain the secret of the leaves. Oya knew that Osayin kept his leaves in the gourd hanging from a very tall tree out of reach, so being the Orisha of the winds, she caused a strong wind to bring down the mythical gourd! When all the leaves were released and scattered, every Orisha came to gather whatever he or she needed and took possession of them, but Osayin remained the sole proprietor of its secrets.
It is the responsibility of the Priest who has been initiated in the mysteries of the cult of the Orisha Osayin to know how to perform the rites and ceremonies to release the power of the different herbs. These traditions, centuries old, have kept Osayin alive for the few fortunate enough to come in contact with healing powers of the earth.
There is a new sensitivity around the planet to search for healing in nature and Osayin again is at the center of this. The lore of herbalogy is much more than names and incantations, it is the ability to be able to converse and transmute that information into healing power! Certainly, I am not trying to set a new trend by calling masses to bring down the mystical gourd, but my message is very clear: In order to heal the planet, we need a gardener who knew it as it was, in order to restore it.
What is the procedure used to approach the master gardener? The elder who lived in very close contact with nature used to say: "The forest is alive, your don't go into it to take anything without paying Osayin his dues." They also said, "If you take anything without the proper procedure, Osayin will move the power from it." What are those dues? How do you present them to Osayin?
In order to enter the realm of Osayin the person has take with him elements that relate to a particular quest and place them at the entrance of the forest and present the request to Osayin. This procedure will ensure the help of the forest spirits to attain the goal. A note of caution: Osayin's power cannot be used to harm, but to heal!
Among other responsibilities of the priest of Osayin are: the gathering of herbs for ritual and consecrations as well as then fabrication of ishe Osayin.
The ishe Osayin refers to protective devices fabricated by the Olu-Osayin for whatever purpose the oracle deems necessary to indicate the possession of such an object. This ishe Osayin is a miniature universe that is fashioned like Osayin's mystical gourd.
The elements that come into the fabrication of this object, for lack of a better word, are kept in great secrecy by the priests of Osayin, but the oracle will be the one to indicate the composition of the ishe Osayin and the container. The container can include, but is not limited to: a leather pouch, horn, rooster's spear, boar's teeth, shells and packed inside jewelry. Each Ishe-Osayin is as individual as the reason for a person to possess one, and is up to the priest to educate the bearer upon receiving one, about the taboos and restrictions that have to be observed when dealing with it.
The ishe Osayin is regarded as a living entity and will act with a will of its own to perform the duties assigned. If the bearer is not careful enough to keep his responsibilities, the ishe Osayin will abandon the person usually by disappearing.
To know Osayin is to know Ile, the Earth, Osayin is a telluric spirit and all his ceremonies are geared to the propitiation of the creative powers of the planet, by establishing responsibilities and parameters. Osayin is the one that reveals the hidden powers of the Orishas and allows them to come and live in the human reality.
Most Osayin ceremonies take place in the forest and/or tree groves, because Osayin is a free spirit and the vast expansion of the Earth is the scenario for his prowess. "Osayin holds no alliances, he lives by himself," is the expression that is repeated over and over by the elders of the religion. Osayin's responsibility is to the Earth, therefore it is our responsibility to know him. Without him there can be no medicine, no healing, no ashe, and ultimately no power. As forests are open to everyone but admit just some into its secrets. Unlike the other Orishas that require initiation in order to be able to obtain any consecrated element, anyone - initiated or not - can own ishe Osayin.
"Maribo Osayin maribo rere, maribo" (the palm frond of Osayin is good; i.e. for my protection.) The reason for this unusual "accessibility," in my opinion, rests upon the fact that nature is the door to all the mysteries, and by Osayin to be thus accessible is a way to establish a responsible association with a common mother, the Earth. Training and taming the devotee in the mysteries of the Earth as a whole, will prepare the way to worship the separate aspects of its Orisha. To know is to heal, and nobody realizes this better than Osayin, who carelessness made him lame. Recovered from his fall and having found a new dimension, he was able to heal himself and be with one leg faster than any man that has two.
This strong image reminds us of a planet that will mend itself, given the opportunity, and it will heal given the proper care.
Reprinted from the April 1996, ASHE Newsletter, Vol. 1, No. 2
copyright 1996, 1997 CLBA
