<![CDATA[CLBA - The Notebooks Of Oba Ernesto Pichardo]]>Wed, 08 Mar 2023 00:17:17 -0800Weebly<![CDATA[Sign Of The Year 2014 - Miami, Florida]]>Wed, 08 Jan 2014 15:07:33 GMThttp://www.churchofthelukumi.com/the-notebooks-of-oba-ernesto-pichardo/sign-of-the-year-2014-miami-floridaFor all of the Priests of Ifá and the Religious Public in General.

This past 31 of December of 2013, a group of prominent priests of Ifá gathered, representing the majority of religious families in the United States, and counting, as well, the support of 159 practitioners of the Yoruba Faith—of whom 116 are babalawos.

The ceremonias were carried out at 12605 SW 43rd Street, Miami, Florida 33175. Thirty three Awó of Orunmila and 25 babaloshas, iyaloshas, iworos, and aleyos of national and international recognition were present. They possess considerable capacity and knowledge and their analysis is summarized thusly:

Reigning Sign:
Baba Eyiogbe

Prophecy:
Iré Ashegunotá Ojale Lese Olofin Onishesi;  Obi Omí tuto, Itaná Meyi Kaure Iyo Meyo, Otan

Significance:
A firm victory over difficulties via the mandate of God. Open two coconuts, two candles, pray for eight days at the foot of Olofin (God).

Reigning Deity: Yemayá
Yemayá is the mother of everyone on the earth. She represents the uterus within every species as a source of life, fertility, and motherhood. She is symbolized in nature by the waves of the sea, by her dance—which resembles the waves themselves. She represents, as well, the intelligence, wisdom, and the changing character of things, just as the sea changes. As syncretized, she is compared with the Virgin of Regla (7 September). Her number is seven and its multiples. Her color is blue and its various tonalities. She is saluted thusly: “¡Omío Yemaya Omoloddé! ¡Yemaya Ataramawa!”

Accompanying Deity: 
Shangó

Ebó:
1 rooster, 2 macaos, 1 white rose, a ribbon of 9 colors, white sweet potato, and the rest of the ingredients.

In this sign are born:
·         Putting a piece of coconut under the left foot of the person for whom an Itá is being performed.
·         The Itá of santo
·         The coup d’etat
·         The diffusion of languages
·         Awán Foguede
·         Rivers
·         Blood vessels and the lymph nodes
·         The reason that water is given to the orishas when they come: they come thirsty
·         The washing of the feet of birds that are sacrificed to the santos and the orishas.

The Sign Marks:
·         Problems of the mitral valve
·         Humility and patience.

Forecasts:
·         An increase in illnesses
·         An increase in heart attacks
·         An increase in arterial blood pressure
·         Respiratory illnesses, such as asthma, bronchitis, etc.
·         Alzheimer’s disease, which entails memory loss and behavioral disorders
·         Blood problems, in the blood vessels and lymph nodes
·         Problems in the spinal column, the sternum, and thorasic cavity
·         Kidney, renal gland, and bladder problems
·         Stomach problems, such as gastritis, ulcers, apendicitis
·         Vision problems, including blindness
·         Hormonal affects, with consequences for the pituitary and pineal glands, such as endocrine and metabolic disorders
·         An incease in musculoskeletal problems, such as growth problems and anomalies in the spinal column
·         An increase in diabetes

Events of Social Concern:
·         Coup d’ etat and the loss of famous personalities; family and national conflict
·         An increase in protection along borders in order to avoid massive migrations and terrorist attacks, espionage in the country, at work, and in social life. Avoiding or countering this is necessary to guard personal secrets as much as state and social secrets (do not reveal secrets).
·         It is important to take adequate measures to be vigilant in our personal lives and social relations.
·         The sign predicts great luck in all areas, because the sign poses the rebirth of material life; the economy and realty values will improve.
·         Inundation by the sea is predicted, with its dire consequences.
·         The breakup of couples through infidelity; the loss of love and economic problems.
·         The young will triumph and there will be room for them in important positions in the country in political and social affairs.

Recommendations:
·         Respect family elders and religión
·         Be humble and honest
·         Put emphasis in the organization of all aspects of your life
·         Have patience and good character
·         Don’t be overly-ambitious or greedy and respect moral, social and ethical limits
·         Take care of your personal life.
·         Increase your faith and spirituality
·         Dress in white as much as posible and don’t dress in stripes
·         Maintain family unity
·         Take care of the ecosystem and zones protected for ecological preservation, respecting nature.
·         Love the Earth as our home, taking care of the family and the nation.
·         Love your brother as much as yourself.
·         Defend our ancestors and our roots
·         Avoid the distortion of our religious principles; advocate for good beginnings and ends of all processes and universal events, maintaining a perfect balance in procreation.
·         Avoid embarrassment as a factor in personal and social risk
·         As of the seventh month of the year, favorable changes will be seen in the social and economic order.
·         Professional achievement (in study, qualifications, and instruction)
·         Avoid eating egg, white sweet potato (boniato), and guanábana.
·         Don’t use striped clothes, because it attracts imprisonment
·         Don’t get involved in anything that’s none of your business
·         Don’t take messages at night
·         Don’t enter any house without permission to avoid embarrassments
·         Don’t permit children to crawl on the floor in your house.
·         Don’t gamble

Works of the Sign:
·         Head rogation
·         Give a goat to Eshú (Eleguá)
·         Dress in white as much as possible
·         Put Eleguá behind the front door and salute him upon entering and leaving
·         A bath with almácigo, white flowers, and cascarilla (efún)
·         Head rogation with 2 guinea hens—one white and the other speckled (if you can)
·         Children of Shangó, give partridges from your head to your orisha.
·         A calabash with water and 16 okra—cut the okra very finely, mix it up, and pour it on top of Eleguá so that he works.
·         Blow anise on Oshosi, or aguardiente and cigar smoke, and light a candle so that he cleans the path and there be triumph in life and in Ifá
·         To prosper, give two white hens to Obatalá and two white doves to Oshún. Then take six baths with Albahaca Cimarrón, Piñon de Rosa, and Prodigiosa
·         Make masses to deceased elders
·         People who have santo made should receive various orishas; [those who don’t should] get initiated. You have to fulfill your obligations.
·         Go to the sea to visit Yemayá and Olokun and pray to them.
·         Make a head rogation with two white doves and a red snapper (see your godfather).

Proverbs of the sign:
·         The tail of the fish never stops moving
·         The elephant is very strong, but not strong enough to defeat the wind
·         The eyes can’t rise above the head
·         Okra can’t grow taller than the person who planted it; if it does, we cut it down or pull it out
·         No hat can be more famous than the crown
·         The head carries the body and only one king governs a people
·         The young feathers grow more thickly than the older ones
·         Dead king, crowned king [a king dies, a new one is crowned]
·         I have everything; Everything is missing
·         It’s an error not to have learned from errors you committed
·         When your head is on your shoulders, your thoughts on the horizon, and your feet in salt water, you have no doubt but that you’re facing the ocean
·         Where there is life there is hope
·         No sound is so strong that it can block out the sound of a bell 

Invitation:
All priests of Ifá, Oriatés, Babaloshas, Iyaloshas, Iworos, and the religious public are invited to attend, dressed in white, a Tambor de Fundamento dedicated to the reigning orishas Yemayá and Shangó, on Sunday, 12 January at 2:00 p.m., at 12605 SW 43rd Street, Miami, Florida, 33175, telephone: 786-768-5206, in order to pray for the peace, health, and stability of all humanity.

Gratitude:
We are grateful for the participation of all the priests of Ifá, Oriatés, Babaloshas, Iyaloshas, Iworos, Apetebis, Awofakan, and others who contributed their donations in order to carry out the sign of the year.

WISHING YOUR A HAPPY 2014 YEAR!
KOLA IFA MIAMI
The Commission Organized for the Sign of the Year
IBORU IBOYA IBOSHISHE

Flag Of The Year

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]]><![CDATA[Semantics Matter]]>Fri, 27 Dec 2013 17:34:45 GMThttp://www.churchofthelukumi.com/the-notebooks-of-oba-ernesto-pichardo/semantics-matterThe 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

      

]]><![CDATA[SYMBOLISM OF ORISHA PRIMARY COLORS]]>Mon, 09 Dec 2013 16:03:58 GMThttp://www.churchofthelukumi.com/the-notebooks-of-oba-ernesto-pichardo/symbolism-of-orisha-primary-colors 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
]]><![CDATA[Correlations of Tooth and Muscle Chart in Relationship to Divination]]>Mon, 09 Dec 2013 15:47:41 GMThttp://www.churchofthelukumi.com/the-notebooks-of-oba-ernesto-pichardo/correlations-of-tooth-and-muscle-chart-in-relationship-to-divination 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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]]><![CDATA[Divine Light: Symbology of Candle Lighting]]>Mon, 02 Dec 2013 13:33:27 GMThttp://www.churchofthelukumi.com/the-notebooks-of-oba-ernesto-pichardo/divine-light-symbology-of-candle-lightingLukumí 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.
]]><![CDATA[Sacred Botany: Reflection On Modern Oxidants]]>Mon, 02 Dec 2013 13:19:58 GMThttp://www.churchofthelukumi.com/the-notebooks-of-oba-ernesto-pichardo/sacred-botany-reflection-on-modern-oxidants 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
]]><![CDATA[Knowing Thyself]]>Mon, 25 Nov 2013 15:02:42 GMThttp://www.churchofthelukumi.com/the-notebooks-of-oba-ernesto-pichardo/knowing-thyselfHow to Learn Divination

How to best teach and learn divination has been an evolving preoccupation for me. Groups of students have participated in my classroom and cyber space classes over a period of three decades. What I’ve learned from experience is what I’m sharing in this presentation, in part. An evaluation of past and present divination learning approaches can be defined as Situational Learning where the student acquires general knowledge that derives from random exposure to practice or topical allusion, hidden behind the most obvious observation reveals what may be categorically placed under Psychological Influence.

Elders would frequently say to a young enthusiast that learning divination originates at the point of personal olorisha itá. The lesson was personal itá odu’s are the priority before focusing attention on unrelated or impersonal others. Itá corresponds to the spiritual contract made by the olorisha in spirit before descending to the material world or commonly termed rebirth. It is a fixed blueprint for life.

Modernity presents challenges to the long-term traditional Lukumí random learning process. Learning divination operational mechanics and scripted diagnostic information is no longer confined to close knit community. Distance and modern daily distractions, and shifts in multicultural collective values, have influenced a new dynamic of teacher and student approaches with the appearance of reformism. Courses are offered in a classroom environment, over cyber space, and divination books are in the marketplace for self-instruction. Is the paradigm shift a discovery of something new or principally the same random learning being presented as different? Beyond what appears to be a new efficient approach, or progressive, hidden factors come to the forefront. Being inquisitive and enthusiastic may be good traits when wishing to learn divination but random learning and situational teaching reveal some deficiencies. Comparisons to the old idiosyncratic methods reveals that randomness is a central feature in modern approaches.

Random and Organization are two paths for learning divination.  Random is any method that revolves around "situational" learning i.e. not systemic, or sequentially disorganized. As topical conversation rise generalized pieces or portions of information are expressed in manner that may be perceived as exhaustive or empirical. The information is untidy or lacks order causing difficulty to comprehend the contextual connection to the life of the olorisha. It may be further defined as learning through topographies of distractions, or randomness, creating a deficient belief of all-knowing. A classroom group module out of practicality cannot be individualistic; therefore, it is a random approach. It generally focuses on one or more scripted odu’s randomly accommodated to the rationale and objectives of the teacher. The random approach limits the student to acquiring superficial information without the benefit of specificity related to one’s individualism. In terms of divination itá represents the olorisha life blueprint. It presents the physiography in context of material rebirth and its relationship to spiritual dominion.

In juxtaposition, the organization approach differs from random learning. It is resolute on specificity.  A student learns divination in a systemic module that holistically describes the features and nature of their respective itá odus. This approach avoids situational and random learning as a primary method. Furthermore, its purpose is to learn without deviation how to decipher personal itá odu’s, in their fullest potential of spirituality and materialism. The organization approach engages the student in direct consciousness of the spiritual contract. In other words, the student assumes the responsibility to learn the features of Who-Am-I prior to utilizing valuable resources in learning impersonal odus. The organization module is not a group methodology, therefore, it requires teacher guidance and student relationship that escape structures of superficial odu knowledge. Moreover, it is important to avoid co-dependency and role of therapist teacher. I recommend returning to the wisdom of the elders. First comes knowing personal itá odus. Acquisition of knowledge through situational learning does not mean managing itá and knowing thy self.

Oba Ernesto Pichardo  11/5/2013

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