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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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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   

Picture
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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    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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