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Semantics Matter

12/27/2013

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The developing supplantation or mixture of defining words referencing Diaspora African based religious systems is a topic that has concerned me for decades. This essay only presents a narrow introduction of a few terms used regarding African systems that have survived in Cuba. My focus is on Cuban Santeria and the historic challenges that I encountered in academia during the seventies and the landmark case Church of the Lukumi Babalu Aye vs. City of Hialeah.

Unsuspecting Influences

Santeria is a word generally accepted in Cuba and academically codified by early Anthropologists, such as, Fernando Ortiz. The word became popularized during the Spanish Inquisition denoting features of deviant worship among Catholics, in Spain. Although Africans and their descendants commonly identified themselves according to their land of origin and native names of their religious systems, Cuba’s Catholic Church, secular government, and academia, joined in the codification of the word and influenced its acceptance among the African population. Santeria became the brand name denoting a worshipper of religious fusion, i.e., Catholic, Palo, Espiritismo, Lukumi, Arara, Abakua. The colonial categorization did not clearly differentiate between beliefs systems. By definition it is a projection that resembles a compulsive stew of psychologically confused religious people.  

When I entered the academic world of Cultural Anthropology theories and linguistics, it was obvious to me that fundamental terms needed to be challenged. The origin and application of the term Santeria negated our ability to minimize or eliminate colonial stereotypes. Santeria was being studied through the prism of an interesting subgroup cult, which didn’t exactly rise to the dignity of being recognized as a religion.  Scholars would quickly argue using a growing theory called syncretism. This meant an intellectual maneuver to negate the acceptance of using the word religion.

Church of the Lukumi Babalu Aye Controversy

When the Church attempted to open its first place of worship in 1987 it took the Supreme Court of the United States to resolve the controversy. Underneath the public debate over the legality of our sacred animal offerings was the complexity of terms used. The colonial and academic uses of Santeria and Syncretism, and longstanding stereotypes, hit us like a furious tsunami. My decade old arguments against Santeria and Syncretism were tested in public opinion and headed for federal court. Church leaders remained firm defining ourselves as Lukumi religion, and also rejected the word santero[s] when referring to our priests. We also refused to accept the words saints and gods when referencing our African divinities. We firmly believed that the terms Santeria, Santero, Syncretism, Saints, and Gods, negated our ability to be recognized as a religion. Moreover, we defended our right as a Church rejecting the implications of the word Cabildo. Our lawsuit reflected our principle. The court documents, withstanding intense hours of deposition, and trial testimonies are a testament of our intransigence.

I vividly remember the intense sparring between myself and Hialeah’s attorney whom treated me and our religion with utter disdain.  But, the crucial moment during my testimony came when the attorney recoiled from the attacks and accepted words Church, religion, and priest. The judge accepted and the arguments narrowly continued focused on the practice of our sacred animal offerings. The few of us that were present had to suppress our emotions until 1993 when the Supreme Court also recognized the three profound words.

In juxtaposition, the Cuban government launched its new scheme using theorist principles of Marx’s Dialectical Materialism. They retained the colonial Santeria, Santero, Syncretic cult, and gods. The new supplantation was packaged as “folkloric traditions” which negate the recognition of religion.   

Contemporary Challenges

Historians cannot negate the important features of the Church case beyond the superficial theme of animal offerings. It is undeniable that the Church case shattered the use of colonial repressive words. The landmark case was the unprecedented benchmark in Diaspora history where the dignity of the words Church, Lukumi religion, and priest, became the acceptable terms used by the nation’s highest court. These words represent our identity but Anthropology and Dialectical Materialism still show some resistance to change.

Nowadays, many of our religious members are being influenced by the operational language used in academia. Our own people are referring to themselves as “initiates” which negates the dignity of priest. In supplantation of the word religion the term “tradition” is becoming a common theme that negates religion. The word Church seems to be absent. Scholars continue to visit Cuba expanding their theoretical interest without clearly distinguishing the Marxist Dialectical influences. Moreover, the influences now have their footprints in the publications called “treaties” which negate the idea of sacred liturgy. 

Comparative religious studies has introduced the word Ori. The monotheistic concept of Ori in supplementation of Lukumi Eleda is growing in popularity.  It negates the concept of henotheism which is arguably closer to describing Lukumi. Media reports continue to depict our religion using colonial stereotypes which negate our legitimacy. It is difficult to predict in to the distant future where the borrowing, change, and diffusion of words will land us. But, the level of awareness of what took place to have our dignity respected should rise and not be forgotten. Since the court decision the words Church, Religion, Priest, and Orisha, are being used but we need to be mindful and steer away from words that undermine our dignity. The Church case is a living testimony that semantics matter.

Oba Ernesto Pichardo

12/21/13

      

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SYMBOLISM OF ORISHA PRIMARY COLORS

12/9/2013

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Our religious art is like painting on canvas with never-ending creations of beauty using primary colors. Each color and pattern is used in representation of an orisha archetype and type. At a glance, the aesthetics capture the imagination of the viewer. We can undeniably say that are religion is color coded. I have found it very difficult to find an elder that can adequately describe the symbology of each color and their relationship to each other. It is my opinion that the lack of explanation opens the portal of misunderstanding and irrational change. Nowadays, many people debate taking the position that wearing white during the first year of priesthood ordination e.g. Iyawó is not necessary and may be changed. The idea seems to come from a notion that wearing white to term is an old tradition unrelated to spiritual significance. Opinions are abundant but, I never hear members of the religious hierarchy teach the symbolism of orisha colors. In the spirit of preserving our Lukumi enlightenment, I present what was taught to me along with a video demonstration of a burning white candle.

Colors and Their Associations
White: principle of expansion, illumination, revelation, all primary colors within.
Red: associated with pink, brown, and yellow.
Blue: associated with black and green.
Yellow: associated with red.
Black: hidden, concealed, secret.
Combined white, red, black: associated with an archetype of elegba and the revelation of a dangerous secret. This composition is most complex but its basic cosmic correction should be well understood.

Color Values
White: sperm, urine, rain water, sky, exposure or exterior of areas, reflection, mirror.
Red: blood, menses, fire, without the presence of black represents danger or infertility.
Blue: correspond to black values.
Yellow: correspond to red values.
Black: corresponds to essentials that are transformable for creating form, conception, absorption.

SYMBOLOGY OF COLORS
Since the topic is expansive, I’ll limit this part of the presentation to basic correlations using my candle experiment illustrated in the video. The four primary colors appear with an interesting structure. Viewing from bottom up we see the black + red dot fire at tip. It is surrounded by a lower portion of blue and upper portion of yellow. This means the central part is a combination of black and red. If we divide it in half we have the bottom combination blue corresponding to black. The top half is yellow corresponding to red. The flame going upward is connected to yellow turning red and becomes white. In its outer rim there is a thin line of red that diffuses creating a red circular glow. This example represents the combination of black + red + white. The corresponding symbolism of unity is when a capable recipient for conception [black] with blood [red] comes into contact with sperm [white] fertilization takes place giving birth to illumination. The correspondence is the idea of the cosmic Big Bang theory or electromagnetism.

In the context of human procreation the same combined colors apply. The color black represents womb and when sperm [white] joins blood [red] it ignites or triggers and a baby reveals itself or the revelation of a physical form visibly appears. In other words, Lukumí beliefs are consistent with Quantum Theory and Electromagnetism. Also, the correlation to Hermes-Alchemy of the alchemical marriage or as above, as below, would not be a stretch of the imagination.

Lukumí believes that priesthood ordination constitutes a rebirth process. The person returns to spirit, enters the womb [igbodu] where the new physical form is created, and upon cyclical completion or the idea of the Big Bang, revelation of form appears as a symbol of illumination. Wearing white during cyclical completion, which is a composition of the primary colors in their illuminated form, correlates with the principles of the planetary and earth formations. Although the color white is interpreted as a repellent its energy on the body is a symbol of symmetry, e.g. the mirror effect, reflecting its energy back to sun and moon in direct correlation with the idea of as above, as below. The introduction of another color alteration effects the overall vibrational and alchemical balance that has been calibrated during the cyclical ordination process. A woman may birth a newborn but free-will [ori] alterations during the development can birth a child with deficiencies or defects. The old symbology of orisha colors is a compelling reason not to change tradition on the basis of modernism.

Oba Pichardo 12-1-13
Post by Center For Community Knowledge.
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Correlations of Tooth and Muscle Chart in Relationship to Divination

12/9/2013

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Olorishas and Babalawos that have participated in my divination classes have learned the dichotomy between concepts of “specificity” vs. traditional generalities. After more than three decades of study and application of divination in the field of health, I've reached a compelling conclusion that should be shared, in benefit to the new generation. Diviners by default rationale interpret odu categories of social, family, economic, spirituality, with greater esteem than the health category. Health issues are routinely interpreted in ambiguous descriptors of symptomatology. A common example is when the odu oshe appears and the person is told to get a blood test, but, it is unclear what type of test or what may be the problem. Is it a matter of toxicology or some deficiency? The blood is a complex issue.

Diviners should be aware that the human anatomy must be approached holistically. In this regard, matters related to the head and body include scrutiny of teeth and muscles. These are rarely addressed through the best divination protocols. Often, health problems are connected to teeth. I highly recommend a knowledge upgrade in the area of tooth and muscle. Charts are available online from various sources.

Oba Ernesto Pichardo
11/01/13
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Divine Light: Symbology of Candle Lighting

12/2/2013

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Lukumí like many other religious and philosophical systems share a concept of primordial trinity. But, many in our religion seem to believe that the trinity motif is a foreign influence that is unrelated to the purity of Lukumí.  My research shows that it is not customary for elders to share the meaning of lighting candles. For the purpose of sharing light I’m using correlations to Sacred Geometry, Hermetic-Alchemy and Quantum Physics as the unifying basis to present the symbology of candle light.  

Lukumí belief system begins with the formless infinite universe. Somewhere in the cosmos resides God or the One Substance e.g. Olodumare owner of everlasting abundance. All types of cosmic and earthly morphogenesis emanate from the One source. From the mysteries of formlessness comes light. Our religious belief that light emanates from the mysteries or dynamics of darkness has be proven by Quantum Physics, and, emphasized in Hermetic-Alchemy, Sacred Geometry, Astrology, and others.

Ifa and cowrie divination symbols correspond to other representations. For example: using mathematics the number 1 corresponds to the idea of oneness, single pointedness, mouth or teeth of the cowrie shells, whiteness, illumination. The number one = I line in ifa divination. It is a value of expansion, odd number, white, illumination, and male value. The number two [2] which is represented as a zero [0] or circle = open back portion of cowrie that forms a circle, and in ifa the 0 is used but the double lines [II] are also used meaning the same thing. The circle or O corresponds to cosmic womb, cracked egg. It is a value of contraction, even number, dark, unseen, and female value. The third aspect of the trinity is represented by a mirror symbol. It represents symmetry, duality, reflection of each other, and the idea of “as above, as below” known as “the principle of correspondence.” by Hermes.  Also, it corresponds to the Christian belief that we are made in gods’ image which corresponds to astrology. In summation, when 1 expands and unites with 0 [cracks egg] its double/reflection is the mirror. Lukumí color composition of the trinity is black + white + red. These three colors are unified in the archetype orisha Elegba.

Lukumí believe that omorisha is a sibling of orisha. The ordained [olorisha] is interpreted as being an extension of orisha. Moreover, the orisha’s of primordial order are believed to be extensions of God or One Substance.  These divinities are the primordial creative forms which are connected to auxiliary siblings. In the morphogenesis of light, eloquently described in Dia Nuñez’s presentation, we can rationalize the unifying values of Obatala and Shango corresponding to the idea of “as above” that expands towards the outer. Lukumí like most other belief systems represent the cosmic light as the Sun symbol.  The sun as Olorun is associated with archetype Obatala sacred symbols. The group of orisha funfun correspond to the personification of light.  

THE FLAME:

The single dot symbol or flame illustrated in the photo is represented by a circle with a dot in its center. It is the flame as dot surrounded by the circular reflection. This singular cosmic flame becomes unified with its reflection of male + female values described as Omni potent, Omni present, potent unity. The correlations to these three principles are Olofin, Olorun, Olodumare, which are associated with the materialistic Health, Peace, and Welfare/Prosperity. The concept of the flame as single unity unfolds into duality or the earthly symmetry/mirror which relates to the way it returns “as below, as above.”

EARTHLY SYMMETRY:

Lukumí elders teach that white candles are to be used and depending on the context they are specific in numbers. The cosmic flame [white] is a composition of all primary colors associated with egun, araorun, and orisha. In rituals specific to one egun a single white candle is used. The singular candle represents symmetry “as below,” representing the earth sphere of the egun corresponding to unity. When nine candles are used the symbolism connects “as above, as below,” corresponding to the numbers 8 + 1 = [9] which connects to the unity of celestial sphere. This is what Hermes – Alchemy describes as the “transubstantiation of the soul” or the “alchemical marriage” where the unification of two halves bond, therefore, it is the idea that the formless soul rises or reunites with the formless celestial sphere. This idea is identical to Lukumí belief related to the ascension of the soul.

ORISHA SYMMETRY:

The idea of duality is obvious when elders say only two white candles can be lit when addressing one or more orishas, at one time. This is the standard rule. My elders taught me that our body consists of ½ male value plus ½ female value which is a composition of two halves. When lighting the two candles one is to be held in the right hand and the second candle on the left hand.  The right candle is placed first connecting to its corresponding celestial one. The second candle on the left hand is placed corresponding to its celestial two described as womb. This symbolism is equivalent to the alchemical marriage. Once both candles are lit they are matching the mirror effect or unity of earth and celestial spheres. When the ritual of head rogation takes place two white candles are lit, therefore, energetically and directionally linking the human too divine light.

Oba Ernesto Pichardo   11/29/2013   

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This singular cosmic flame becomes unified with its reflection of male + female values described as Omni potent, Omni present, potent unity.
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Sacred Botany: Reflection On Modern Oxidants

12/2/2013

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 The Lukumí cumulative veneration of Ori, i.e. free-will, seems to sustain the unchanged western attitude of mind and behavior that ignore the edification of sacred botany. In our time, there is a new trend in the religious community that postulates academic theories of borrowing, change, and diffusion as cultural constants. Some progressive Lukumí postulators seem to be influenced by Western materialism, however, the concern for Lukumí would be the preservation of its own transcendental constants. What are some religious factions borrowing, changing, and diffusing? It is becoming more evident that postulators are purporting psychological and behavioral elements of Western bad character, may it be deliberate, or unintentional. 

Lukumí believe plants are living things that are undeniably connected to humans. Sacred botany must be respected. Extracting parts of a plant for ritual use must follow traditional religious protocol to ensure the efficacy of its use and healthy continuity of the plant. The egregious behavior of modern oxidants are observable at the acquisition point of plants for commercial purposes. Sacred botany is eroding into a commodity to satisfy market demands. Plant gatherers ignore the appropriate lunar cycle for pruning. They sliver parts of a plants soul in disregard of its welfare. The behavior ignores asking the plant for permission to take portions of its soul in sacrifice for a higher purpose. Plants are unaware who’s to benefit from its sacrifice. In many instances the gatherer mistreats surrounding plants, as well. The attitude of mind is about entitlement for profit on the basis of free-will.

The consciousness of the gatherer ignores that plants: see, feel, breathe, hear, smell, taste, and their basic structure is similar to humans. This attitude of mind has been borrowed from Western materialism, and its appalling diffusion is not questioned by many in the Lukumí priesthood. Our religion teaches that we must be good stewards of the environment. If we are truly a nature worship based religion adherents must abandon a plunderer attitude of mind and behavior. 

Religious leaders don’t seem to reflect or care about the environment and conditions where plants were obtained. It is observable that acts of exploits ignore the fact that plants live in community and have siblings. The gatherer roams and randomly slivers plants that may be located at a hospital, in the vicinity of a cemetery, dump site, defunct strip mall or business, contaminated spaces, homes where  human suffering prevails, etc. These plants are exploited and used in life changing sacred ceremonies. 

When a plant is desecrated and its peers are maltreated, and comes from contaminated spaces, it cannot constructively benefit the human. People often express that the divinities are not manifesting with the same power. Indeed something is perversely changing in comparison to the old days. Nothing prohibits the Lukumí from following traditional protocol. It is Ori’s aberration that is borrowing, changing, and diffusing an attitude of mind and behavior that violate universal principles. In this context, modern Lukumí postulators are breeding a generation of unsuspecting victimizers whose practices mold a new history and tradition. I encourage the new generation to abandon modern oxidants that pollute mind and behavior. By returning to universal principles of nature worship our religion remains sustainable. 

Oba Ernesto Pichardo

11-24-13

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    Author

     Obá Ernesto Pichardo is a Lukumí Shango priest for over 40 years. He co-founded Church of Lukumí Babalú Ayé (CLBA) in 1974, and serves as its president.

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