OSHOOSI.COM (index.

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ABOUT OSHOOSI.COM (about-oshoosi-com.html)
CONTACT (contact.html)
CREATION STORY (creation-story.html)
OSHOOSI AFFIRMATION (oshoosi-affirmation.html)
OSHOOSI DETAILS (oshoosi-details.html)
AFRO-AMER STRATEGY TRAINI (afro-amer-strategy-traini.html)
JUSTICE REFORM MEASURES (justice-reform-measures.html)
FORENSIC PSYCHOL CAREERS (forensic-psychol-careers.html)
SAMMY YOUNGE JR. (sammy-younge-jr.html)
ANCESTOR RITUAL (ancestor-ritual.html)
TUSKEGEE MOVEMENT & SNCC (tuskegee-movement-sncc.html)
ORISHA AND SOCIAL ACTION (orisha-and-social-action.html)
OSHOOSI'S BOOK, 1996 (oshoosi-s-book-1996.html)
ORISHAS, NETERU & KEMET (orishas-neteru-kemet.html)
WHAT'S NOT IN IFA-CHAKRAS (what-s-not-in-ifa-chakras.html)
WHAT'S NOT IN IFA--MATH (what-s-not-in-ifa-math.html)
WHAT'S NOT IN IFA- ASTROL (what-s-not-in-ifa-astrol.html)
VETTING BACKGROUND (vetting-background.html)

Photo Credit to Jason Javier, 2013

 ANCESTRAL VENERATION IN THE NEW WORLD
YORUBA (CUBAN SANTERIA-LUCUMI) STYLE
by Alashe Michael omo'Oshoosi
© Michael omo'Oshoosi, 2015, All Rights Reserved
*

ORIENTATION NOTES AND PRINCIPLES

PART ONE
I.
THIS IS A COURSE IN RITUAL PRACTICE AND EXPERIENCE TRAINING IN “GENERIC” ANCESTRAL RESPECT
CANONS. SUPPLEMENTAL STUDY IS ALSO USEFUL. IT IS PRESENTED AND DESIGNED FOR THOSE OF
YOU WHO ARE NOT INITIATED PRIESTS IN ANY VERSION OF YORUBA RELIGION. NEOPHYTES IN THIS
RELIGION (“ALEYOS” OR “ALEJO” or “ABORISHA”) AND FORMAL INITIATES WILL HAVE WORDS AND
PHRASES IN THEIR LITURGIES THAT YOU, AS AFRICAN-AMERICAN NON-INITIATES, WILL NOT HAVE IN
YOURS.

THIS IS BECAUSE YORUBIC PRACTITIONERS AND PRIESTS OF OTHER AFRICAN TRADITIONAL RELIGIONS
HAVE LINEAGE ANCESTORS WHO THEMSELVES WERE INITIATED PRIESTS AND MAY ALSO HAVE A MUN-
DANE EGBE--SOCIAL GROUP OR GUILD ANCESTORS--THAT NON-PRACTITIONERS DO NOT HAVE. THIS IS
A MINOR POINT BECAUSE APPROPRIATE SUBSTITUE WORDS AND PHRASES WILL BE PROVIDED FOR
YOU NON-INITIATES AND THEY SHALL BE “PLUGGED INTO” THE RIGHT SPOTS IN THE OVERALL RITUAL
FOR -MAT USED BY INITIATES.

(1) An explanation of why African Traditional Religions (ATRs) are rooted in praxis and only
secondarily in “study” will be o!ered herein.

(2) It is good to possess mental "exibility: the ability to hold one’s conceptions in abeyance,
and to be open to new ideas about ‘knowledge’ itself, cosmology, religion, ‘nature,’ time
demarcation, and other cultural-anthropologic categories.

II.
THIS IS AN EXPERIENTIAL PROGRAM THE GOALS OF WHICH ARE TO ENABLE THE AFRICAN-AMERICAN
TO PRACTICE A STYLE OF ANCESTRAL VENERATION AND COMMUNICATION THAT IS SPECIFICALLY
MODELED ON THE CUBAN SANTERIA-LUCUMI VARIANT OF YORUBA RELIGION. THOUGH IT IS A RITUAL
STRUCTURE THAT CAN BE RECOGNIZED BY YORUBA RELIGIONISTS IN AFRICA, CUBA, BRASIL, THE UNIT-
ED STATES AND TRINIDAD—BUT MAY ALSO SERVE AS AN ANCESTRAL VENERATION “PROLOGUE” TO
OTHER WEST AND CENTRAL AFRICAN RELIGIOUS TRADITIONS WITHOUT ADULTERATING THEM.

III.
ALSO, THIS APPROACH TO ANCESTOR VENERATION DOES NOT REQUIRE FURTHER INITIATIONS INTO
YORUBA RELIGIOUS PRACTICES AND GROUPS. IN FACT, THERE ARE CERTAIN PLACES IN THE SEQUENCE
OF RITUALS OR LITURGY WHERE OTHER VENERATION VERBIAGE, e.g., PRAYERS, (IWURE, ADURA) MAY
BE UTTERED DEPENDING ON THE WISHES OF YOU THE PRACTITIONER. BUT IT IS MOST IMPORTANT
THAT THE ORDER-OF-RITUALS REMAIN THE SAME. AFTER THAT, HOWEVER, INDIVIDUATION OF VEN-
ERATION PRACTICE IS ACCEPTABLE.

IV.
THERE ARE TWO FORMATS FOR THE LITURGY INFORMATION BEING PRESENTED:

(1) THE MEMORY AND PRACTICE PAGES: Pages 1-20 contain the bare-bones verbal or behavior-
al structure of the practice; designed for one’s immediate use. The emphasis in these pages
is on learning several basic reverent phrases, on the practice of really basic ritual steps, and
 on remembering which stages or sequence of ritual practices certain kinds of things are said
and done.

(2)THE RESOURCE MATERIALS PAGES: Pages 1-40 contain notes on theological concepts rele-
vant ancestral veneration in the Yorubic (continental African and Cuban-Lucumi versions)
religion, and additional concepts for eventual use by you at a later time.

THIS TRAINING PROGRAM CONTAINS A ‘HOUSE ENTRY AND ETIQUETTE PROTOCOL.” THIS WILL BE
TAUGHT TO YOU IN PERSON AND IS NOT WRITTEN HERE. THEN FIVE PARTS (THE TRAINING “MODUL-
ES”) FOR THE RITUALS THAT FOLLOW FORM A “GESTALT” WHEREIN THE WHOLE OF THEM HAS A QUAL-
ITY WHICH IS INDEPENDENT OF ITS FIVE MODULAR PARTS.

PROTOCOLS: HOW TO WALK INTO AN ORISHA HOUSE OR TEMPLE AND

HOW TO CLEANSE ONESELF PRIOR TO RITUAL (simple versions)

(1) THE “IJUBA” (praise mantra--a general ORIKI of sorts to the Dead)

(2) THE ANCESTRAL ALTAR (the ILE’RUN, a temporary SARASA, or group

BOVEDA)

(3) “BIRTHING” OR CONSECRATION OF THE ANCESTOR STAFF (OPA IKU, OPA

EGUN, OPA’SIKU, PAGUGU) is made from a ukhere tree, cedar, bamboo or
cane where possible. And an EBBO EJE (blood sacri#ce) is a required part
of the ritual. When bells are added to the seven, eight or nine strips of
cloth on thise sta!, it harkens back to the “aswe” ancestral sta! (made of
metal) from Benin—adjoining Yorubaland--which is also fed blood, gin, and
prayer for consecration. The use of the sta! is to invoke the ancestors and to
keep cadence when songs and prayers are being said to them.
(4) COCONUT SHELL DIVINATION TO THE ANCESTORS & PRAYERS

(5) COMMUNION SESSIONS AND MEALS FOR AND WITH THE ANCESTORS

V.
THIS TRAINING PROGRAM’S PARTS ALSO SERVE AS “MICROCOSMS” OF BROADER YORUBIC INITIATION
PRACTICES THAT, AT THE ELECTION OF THE PRACTITIONER AND THE ACQUIESCENT ORISHA, IN WHICH
HE OR SHE MAY EVENTUALLY BE ENGAGED. FOR, AND ONLY FOR, THIS TRAINING WEEK THINGS WILL
GO BETTER IF I AM TREATED BY YOU AS YOUR “BABA” OR “PADRINO” EACH DAY DURING THE TRAIN-
ING WEEK EVIDENCED BY USING THE SIMPLE GREETINGS AND GESTURES THAT I SHOW YOU (THOUGH
THIS IS NOT NECESSARY, BECAUSE I AM NOT YOUR ACTUAL PADRINO, IT IS A USEFUL THING TO PRAC-
TICE). ANY HOMES THAT YOU VISIT IN CUBA, FOR EXAMPLE, ESPECIALLY HOMES OF OLORISHAS AND
BABALAWOS WILL BE EVEN MORE ENJOYABLE IF YOU KNOW WHAT YOU ARE GOING INTO AND HOW
TO ACT.

I AM AN OLORISHA OR BABA’LORISHA (IN NIGERIAN TERMS) OF THE ORISHAS OSHOOSI AND OYA. EX-
CEPT FOR THE WEEK OF TRAINING, WHEN I ASSUME (AND URGE YOU TO ACCEPT) MY ROLE OF IN
LOCO PARENTIS AS YOUR “BABA” OR “PADRINO,” I WILL HAVE NOT NECESSARILY HAVE ANY FURTHER
RITUAL OBLIGATIONS TO YOU NOR YOU TO ME. NOR DO I PROMISE TO DO ANY FURTHER INITIATIONS
OF YOU, RITUAL WORK FOR YOU, NOR INVITATIONS OF YOU INTO COMMUNITY OR PRIVATE RELIG-
IOUS EVENTS. THIS TRAINING IS A ‘STAND ALONE’ TRAINING PROCESS MEANT FOR YOU TO PRACTICE
AS LONG AS YOU LIKE.

(1) The reason for clarifying this is so that we have a ‘meeting of the minds’ on what we can
expect from one another. The reason for the in loco parentis standard is so that you will also
get some of the experiential ‘feel’ –however brief--of what it is like to be “re-raised” in a
Santeria-Lucumi ‘house’ (ile or idile) that typically and purposely minimizes what you already
 know (or think that you know), that purposely infantilizes you for a brief period, and that
familiarizes you with what Yorubic practitioners have already gone through who do not
share American (your) social assumptions and customs.

One’s natal age, acquired knowledge and wisdom (i.e., good judgment borne of experience),
and pre-existing initiations are not lost, but are not salient during this process. This holds the
place of a very minor and short-lived “symbolic death” of the “self-concept” that, in religious
initiations world-wide and from memorial times involves serious ritual acts of symbolic death,
re-birth, and growth.

(2) A brief explanation and demonstration of simple courtesies or protocols that are useful to
know when entering the home or temple of an olorisha or babalawo (Yorubic priest/ess) will
be included.
VI.
NOTE-TAKING, ASKING JUDICIOUS QUESTIONS, ETIQUETTE, SPIRITUAL-EMOTIONAL SELF-
RESTRAINT.

(1) SPECIFIC QUERSTION ABOUT THE CONCEPTS or practices related to egungun will be an-
swered to the best of my ability. But my knowledge is limited; especially so because we, as
Lucumi priests, are not usually involved with functioning egbe egungun (ancestral vener-
ation cult groups) though we are often familiar with the kinds of practices and concepts ap-
pertaining thereto. We are also knowledgeable about correlates within Santeria-Lucumi
to ancestral veneration practices where they have historically functioned in the Old World.

(2) I MAY NOT SPEND A LOT OF TIME FIELDING GENERAL QUESTIONS about orisha religion or
“curiosity” questions. It is not good for me to try to instruct and simultaneously have too
many open #elds of knowledge being tapped. It is better for us to delve mostly into the
subject at hand—ancestor veneration—and to rehearse the liturgy and techniques apro-
po of that. Thus elders in our traditions do not like to be bombarded with questions which
we, especially we Americans, feel particularly entitled to ask at any time we well please.
When an elder (alagba-lagba) perceives the time is opportune he or she will openly dialogue
about your “curiosity” questions or defer them until he or she feels like answering.

(3) WHERE POSSIBLE, DO NOT PREMATURELY GET CONSUMED WITH CONCEPT TRANSLATION
AND COMPARISONS to that which you already know. Though, because it is only the human
nature of intellectualized people to want to do so, a modest amount of thinking or speaking
about comparative religion, folk culture and theosophy is acceptable. That is, it is only human
nature to want to ‘personalize’ or internalize new learning by way of comparisons in such a
way that accommodates old learning. I know that, and am empathetic. But a little self-re-
traint is good in this situation because we simply do not want to go o! on theological, philo-
sophical or ideological tangents. Thus this self-restraint is important only for this week of
training. After that, you can talk freely about any and all things as you normally would.

(4) RESPECTFUL SELF-RESTRAINT IN REGARD TO “PASSING EGUNS,” i.e., in getting actually, or

ostensibly possessed by some “spirit. There is a time and place for the visitation by ances-
tral spirits in this process if they want to visit and “possess” someone. And even in sessions
(“iku joko” or “egun joko,” misas, séances) that are for the settled (non-drumming venera-
tion of the Dead, it is not “obligatory” that anyone pass any “spirits.” It is often good (in fact,
usually good) if they do, but unimportant if they do not. A misa is a celebratory mass--though
not a party—and is something that is done to recognize ancestors and spirit guides, to propri-
tiate them, to question them and thank them when, and if, they “pass.” Sometimes individuals
“pass eguns,” i.e., become possessed by, spirits that are malevolent and must be asked leave
(or encouraged to do so, if necessary).

Also, know that there are myriad ways to venerate the dead. For example, both bata drums
 and the cajon (box drum) are used at times to Drum for the Dead. One can carry-on praise
for dead spirits in certain feasts, community spectacles and rituals (including those of making
libations) for community events, or in making a simple prayer upon arising in the morning to
your egungun, and so on; in ways great or small. You can also have prayerful communion with
them at any time. Once you are experienced, you may “pass egun” at any time—the truth be
told—but one should use good judgment when allowing an “egun” to proceed when it might
be disruptive or inappropriate for the circumstance. And, #nally, in our African homelands,
traditionally, Societies for the Dead (egungun egbes) often have expected and unexpected
community parades--some serious and menacing (others for entertainment)-- occurring
throughout the year—some events lasting for several days and nights.
*
(5) GLOSSARY--SPECIAL TERMS USED IN YORUBA DISCOURSE ABOUT SPIRITS THAT WERE
ONCE EARTH-BASED.

(A) EGUN --Literally means "bone" (also dundun means bones). Signi#es that where bones
are, a living human being or orisha once was. Hence, eguns are "humanoid" spir-
its relevant to somebody's ancestors on earth. In Cuba, the term means all ances-
tral spirits that are not necessarily speci#c to one's own family lineage.
*
(B) ARA ORUN --Means the dead spirits that now reside (only) in Heaven; heavenly bodies.
*
(C) EEGUN --Means 'ancestral spirits' of some kind that are those of someone's (else's)
family lineage. This term is used in Africa moreso than in the western hemis-
sphere.
*
(D) EGUNGUN --Are ancestral spirits speci#c to your own family's lineage. They are venerated
at the family shrines and may be seen as masqueraders dressed in colorful
garb and speaking in unusual voices while on parade in Yoruba communities.
Each family contributes a few male fathers or sons to the Egungun egbe (soc-
cieties or lodges) who discuss family and community matters, preside over
funerary a!airs, and either warn or entertain the population as needed from
time-to-time. It is a male society, but there are some women title holders
within it. And the orisha Oya is, formally, the matron of the dead, the owner
of one's breath, the owner of the gates to a graveyard and, therefore, the
titular head of the Egungun society.
*
(E) ELEGUN --Means "the owner of" or one who can "pass" (get possessed by) "eguns" and
various spirit-guides and avatars (orile). They are "mediums" and speak any-
where and at anytime by such spiritists; especially so in "seances" ("misas" in
the Hispanic world, or in "Egun joko" or "Iku joko"--"death-come-in-and-sit-
down and-talk" sessions in Africa). An Ishegun is another decriptor term for
'one who works the ashe of egun.'
*
A person who can also regularly become possessed by an orisha can also be
called an "elegun" of that orisha's spirit (because orishas, though gone back to
Heaven or to earthly abodes, e.g., in the rivers, seas, mountains, wind, etc. now
have left their spirits back on Earth to help deal with us in rituals and ritual
objects, in divinatory speech, and in possessions).
*

CLEANSING BEFORE BEGINNING REVERENT PRACTICE AT THE

ANCESTRAL ALTAR
*
It is considered proper and good to cleanse oneself with water and purifying coolness (a contractive or
settling-down) experience #rst. This may be done by using a white bowl, #lling it with cool water, and
adding white "ower petals, efun (cascarilla) scraped powder, and a pleasing scent (e.g., small amount of
Florida Water, Rose Water , Bay Rum, or some essential oil, perfume, or colonge). Customarily, this bowl
can be placed at the door of the shrine room or by the shrine itself. Using this, wash oneself lightly from
head to foot. Many people may dip their hands into the cleansing preparation and "wash" themselves in
turn. The cooling experience is a prelude to the mental "heating up" or consciousness expanding exper-
ence of reciting the mantra called the Ijuba--described below.
*

MODULE ONE
The “Ijuba” or Ancestral Praise Recitation

An “ijuba” is a praise mantra that is recited from memory at the beginning of all Yorubic rituals and cer-
emonies. It follows the same sectional format wherever the religion is practiced; in Nigeria, Cuba, the
USA, Brasil, and all others places in the world. Its content or “lines” are personally composed by the in-
dividual. All practitioners compose and learn one; though their #rst versions are usually copies of the
one that their godparents (padrino or madrina in Spanish, baba or iya in Yoruba) recite. Before long, how
ever, it is common to embellish one’s ijuba individually. In ritual work, once the ijuba is recited, then the
substantive work of the ritual immediately follows (e.g., additional prayers and invocations, ancestral
libations, o!erings and sacri#ces, addresses to assemblies, and so on).
*

Alternatives names for the ijuba in Yoruba are (the) “IBA” or “IBA-SE” (prn. “eeba-shey) or “IBA-e” or “IBA-
o), while in Cuba it is mostly called the Moyuba. The ijuba serves the purpose of a mantra that is used to
slightly “heat up” the Head so that one becomes better focused on the ritual at hand and one’s purpose
(and it arises from the traditional odu Irete meji—to the best of my recollection). To give one- self var-
iety, it is wise to use all three praise words: “mojuba,” “ “iba,” and “iba se” interchangeably. It is #ne to
say the ijuba entirely in English, but the sooner one remembers it in Yoruba, the better will be the results
will be for achieving the “heating up and concentration” e!ect of this mantra.

The stages are as follows in the Cuban Santeria-Lucumi system:

I.
Omi Tutu

II.
Salutations to God Almighty

III.
Salutation to Eshu Elegba

IV.
Salutation to the Orishas

V.
Salutations to the Honored
Ancestors of One’s Priestly Lineage

Salutations to One’s Personal Egungun

VI.
Invocations of Support and Blessings from One’s
Living Priests/esses Who Give Protection and Support*

_____________________________________
*In Africa this last section is not considered a part of the ijuba, per se, but is viewed as the beginning of
the prayers that are part of the ritual, proper.
 Your IJUBA
[FOR BEGINNERS, MEMORIZE AT LEAST SIX LINES FROM EVERY SECTION]

OMI TUTU
[SPRINKLE FRESH WATER]
“Fresh water, fresh water for the road, Omi tutu, Ona Tutu,
fresh water for the house (gathering), Ile tutu
fresh water for my spiritual power, Ashe tutu (“Spn. “ache”)
fresh water for the Ancestors Egungun tutu
It is God that brings constant rain. “ Olorun oba ni’won fon eji iworo-iworo
House of honor I greet you (3x) (response is “so be it”) Ile mo ke-o (3x), response is “Ashe!”)

I. Praise God

I praise God the Creator Mojuba Olodumare (Spn. “Moyuba”)

I praise the God of the Heavens Mojuba Olorun
I praise the God of Worldly A!airs Mojuba Oluwa or Olo#
So be it! Ashe!
I praise the God of today Mojuba olojo oni
Today is the child of God. Oni omo Olo#n
Tomorrow is the child of God Otunla omo Olo#n
Day-after-tomorrow is the child of God Oruni omo Olo#n
My good fortune is the child of God. Ire mi omo Olo#n
So be it! (“Yeild,” please permit my prayer to enter) Ache, Y’ago

II. Praise Eshu Elegba, (Spn. “Echu”--refers to your Eshu rock or “otan”)
Please "Yeild" (hear me) "Y'ago! Elegua"
I praise Eshu Elegba, … Iba Eshu Elegba

(Elegba) do not let me su!er death. Ko si iku

Do not let me su!er loss misfortune Ko si ofo
Do not let me su!er tragedy in this world. Ko si araye
Do not let me su!er gossip Ko si isoro
Do not let me su!er from #re Ko si ina
Do not let me su!er from curses Ko si i#bu
Do not let me su!er from bad health Ko si arun or aro

Do not let me follow bad roads Ko si ona buru

Do not me su!er negative unpaid debts to orishas Ko si gbogbo osogbos (Afro-Cuban)
Do not let me su!er misery Ko si osi.
Give my world the good fortune of longevity. Da aiye mi ire ariku
(Let me have)…condition of prosperity Odun owo
Do not let me su!er bad conditions of surprise K’odun oma!
Longevity for me, our father. Ariku, baba wa

“To Iban Eshu” (“to” is prn. “taw”)

So be it! Ashe-o!, Ashe-o!, Ashe-o!
III. Praise Orishas
Please "Yeild" (hear me) "Y'ago! (response is "ame")
I praise Orishas Iba, Mo Juba, or Iba se (prn "shey")
I praise all good primoidal orishas Mojuba gbogbo imole (irunmoles),
I praise the spirit of orisha in water Iba omi
I praise the spirit of orisha in #re Iba ina
 I praise the spirit of orisha in earth Iba aye (aiye)
I praise the spirit of orisha in wind Iba afefe

[If you have ritually received orishas then iba [“Iba Chango,” or “Iba se Ochun” etc.].
them one at a time at this point].
May the blessings of Ifa manifest (and given) Aboru, aboye, (abochiche)
I greet the one (Ifa) who brings me good fortune Aboru, aboye ire Ifa gba mi o ache.
So be it! Ashe!

IV. Praise Honored Ancestors

"Yeild" (meaning 'please allow this prayer this prayer/ Y’ago
to enter
[ALWAYS, WHEN IT IS PRESENT, START POUNDING YOUR OPA EGUN OR OPA IKU ONTO
THE FLOOR OR THE GROUND STARTING HERE and YOU MAY ALSO RECITE AN ORIKI FOR
ANCESTORS HERE OR SING A SONG TO THEM]
Please "Yeild" (hear me) Ancestors "Y'ago! Egungun!

I salute all of my honored ancestors that sit in Heaven Mojuba egungun ara orun bere
( just) beneath God. l’ojo Olodumare
I salute all of the (ATR) priests who sit in Heaven Iba gbogbo babal’ochas iku bere
(just) beneath God. l’ojo Olodumare.
I salute all of the (ATR) priestesses who sit in Heaven /Iba gbogbo iyal’ochas iku bere
(just) beneath God.. l’ojo Olodumare.
I salute those who have gone to the river, my spir- Iba gbogbowan olodo, lagba-lagba otoku
tual ancestors that bow at the foot of God ara orun timbelaye, imbelese Olodumare.
I salute the elders of heaven. Mojuba alagba-lagba ara orun.
Reverence to the fathers that were lost… Iba awon baba to nu (tabi sonu)

[If you are initiated into an ATR lineage you may iba the dead priests/esses of that lineage at this
point; each followed by “Ibae bayen tonu” which means “ I pay homage to the ancestral forces”].

I salute (clan and national heroes/she-roes) Iba se…..(list) etc. etc.

I salute all honored ancestors who were
fortunate enough to be buried in the soil of
Africa.
I salute all of my honored ancestors who died
in the Middle Passage
I salute all of my honored ancestor who lie
buried in …(name places)
I salute all of my honored ancestors whose
names I may not mention at this time.
May you, upon whose shoulders we ride,
guide us and protect us…etc.
I salute all of my honored heavenly ancestors such as… Mojuba gbogbo egungun ara orun
(such as)
I salute (names…..) Mojuba (name) ibae!
I salute (names…..) Mojuba (name) ibae!

V. Salutation to Living Priests of Your Lineage

[Technically, this is prayer not Ijuba so you may also salute all priests who important to you if
you do not have a orisha religion lineage, godparentage, and godsiblings in Yoruba religion]

I salute the king of my town Kinka ma se oba ilu mi

I salute my quick osun Kinka ma se osun were
Please protect me (names…..) Kinka ma se
 Please protect me (names…..) Kini kin se
Please protect me (names…..) Ki awo ma se
Please protect me (names…..)
Please protect me (use your own name) Kinka ma se (your name)
So be it! “Yield” (“please permit my prayer to enter”) Ashe!, Y’ago

CONGRADULATIONS! THAT’S IT. NOW START YOUR PRAYERS AND RITUALS AT THIS POINT. FOR EX-
AMPLE, AT THIS POINT YOU CAN POUR GIN AND DO ANCES- TRAL LIBATIONS IF YOU ARE DOING A
RITUAL FOR A GROUP. AND AT THE END OF EVERYTHING, DO NOT FORGET TO SALUTE (SAY ORIKI OR
SONG A SONG TO ESHU ELEGBA OR ESHU GEDE-NIMBO)
*

1. Pronounce the Yoruba words carefully with soft vowel sounds (!!!). Do not mess this up!!! If you do
you will sound like a “fool”!!! (There are additional pronunciation rules, but at least get this right).

A= “Ah…,” “arrest” E= “Egg” I= “Easter O= “Open” U= “Usted” (Spn.) “Ooh, Baby, Baby”

2. Do not betray the horrible ignorance of attempting to “iba” or invoke (or ritualize) a SPECIFIC orisha in
your Ijuba that you have not ritually received from a priest that has that orisha to, among other things,
“birth” for others, or allow others to invoke, that speci#c orisha. If you wish to truly iba an orisha, #nd
such a person who has possesses (has) received that orisha and is willing to give you permission to do so.
And never call an orisha priest solely by the name of his or her Olori (Head orisha).

However, you can iba Eshu (because you will have an otan of Eshu) and you can Iba Ifa because your obi-
agbon has been washed in the omiero (“Holy Water”) of Ifa, but no others. Just iba orishas generally or
iba their earthly representations like “rivers,” ”rain,” “wind”, “#re” etc. if you want to salute their egun
spirits, their ebora. (In Santeria-Lucumi say “I salute the spirit of the Rivers” not “I salute Oshun,” unless
you have “received” Oshun ritually).

Also please note, you cannot ritually work with only the earthly representations of orishas (except for
the consecrated rock or otan (representing “oyigiyigi” –“the rock of ages”) of your Eshu.. In other words,
even though Oshun is the New World owner of rivers, and she may take ebbo there, it will only be bec-
ause her spirit--which dwells in her consecrated otans (ritual rocks), her consecrated shells, her invoked
odus and incantations, or the olori’s spirit (put to the “Head” of her “horse” (elegun) which has spoken
ofo ashe (directive words of power) and so directed such an ebbo. Similarly, you cannot just go to the
edge of the woods and start shouting orikis to Ogun on the theory that without the spirit of Ogun —#rst
manifesting in one of the forms (or odu Ifa) described above—you will be successful. You will have ac-
hieved nothing with or from Ogun except getting hoarse. In Yoruba (Santeria-Lucumi) you cannot "in-
vent” rituals regardless of how “spiritual” or “wise” you think you are. We insist that all with whom we
deal steadfastly respect the “oro” or traditions; no exceptions.

MODULE TWO—ANCESTRAL ALTAR

(YOUR “BOVEDA,” “SARASA,”“ILE’RUN, OJO'RUN”)

Your ile’run (sarasa or boveda) may be set-up in the "oor, in a conjuncture of a strong inner walls in the
corner of the room in Nigerian fashion (if it is in a house at all) as well as in the Cuban tradition, though in
Santeria-Lucumi, it is most often built on a table (with or without a white table cloth).

On the wall behind it will go you list of honored ancestors. If you do not know if a particular ancestor
was honorable or not, then ask this question at the shrine through ancestral divination (see below). Then
place various small objects—especially a wooden statue or statuette—on it as well as nine glasses of
water, chipped plates and cups for food and drink o!erings, pictures of the deceased (and them only),
cigars, rum, and so on. What goes on it is highly individualized and personalized. One should also place a
single large glass with water in it on the boveda. In other parts of this practice-and-study material there
are more details about the construction of one’s ile’run ('Heavenly home'). or Ojo'run ('face of Heav-
en') However, at this point it is important to include an atena (a semi-circle with nine radial lines drawn
from its center radiating outward, equi-distant from each other, with efun or cascarilla chalk). Please see
your support material that is appended to this guide
for more details on the ile’run.

__________________Your Notes
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MODULE THREE—ANCESTRAL STAFF

(YOUR “OPA EGUN” OR “OPA IKU”)

The last vestige of our traditional Yoruba egungun society of masqueraders that venerated the Dead
ancestors in the New World is the “Opa Egun” (or “Opa Iku”)—the death stick used for summoning the
dead. (Technically, during an orisha initiation, there are nine little sticks of special wood which have a
“ribbon” attached to the top of each (the symbolic “ropes”) used to symbolically—as a “whip”-- "ail the
new initiate which represents the atori whips used by members of the egungun societies). But as a gen-
eral matter, there are few egungun egbes in the New World. The following is a paragraph taken from
your appended study materials:

“BIRTHING” OR CONSECRATION OF THE ANCESTOR STAFF (OPA IKU, OPA EGUN, OPA’SIKU,
PAGUGU)

Such a sta! is ideally made from ukhere tree, cedar, bamboo or cane wood, where possible, but any
strong wood or cane be used. Also, in Africa (where egungun society exists, the Opa Egun would have
the head of a man or of a snake carved into the top). African Americans must do it di!erently because
the stick—for us-- would also have to have seven (for a female), eight (for a twin), or nine (for a male)
pieces of di!erent colored cloth or ribbons (no red) attached to the top and covered by a white handker-
chief. The cloth strips could also have bells attached to them (a Benin tradition where the sta! would be
made of metal and called an “aswe”; which is also “fed” blood, gin and prayer.

The use of the sta! is to invoke the ancestors and to keep cadence when songs and prayers are being
said to them. The washing of this sta! with water, oshe dudu (Nigerian black soap), omiero (a liquid
made up of water, leaves and other substances) occurs before the sta! is "fed" a blood sacri#ce (an
ebbo eje) which consecrates it. This must be done only by an initiated priest using the proper prayers and
procedures!
Ancestral songs and praise phrases (oriki) to the dead spirits are o!ered as reverence as well using this
sta!.

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MODULE FOUR
DIVINATION TO ANCESTORS WITH THE OUTER-SHELLS OF THE COCONUT (THE "OBINU") OF THE
COCONUT ("AGBON”) USING THE AFRO-CUBAN "CHAMALANGA" METHOD (SIMILAR TO
THE"BIAGUE" METHOD OF USING THE WHOLE COCONUT PIECES) SHARED BY ORISHA
RELIGION (LA REGLA DE O'CHA) AND CONGO RELIGION (LA REGLA DE PALO MOYOMBE)
PRACTITIONERS IN CUBA
*

1. Get out a piece of paper and a pen. Write the general (or speci#c) questions that you want to ask of
your ancestral oracle; leaving a good amount of space between the questions so that you may add incid-
ental questions should they pop-up during the divination session.

2. Once the coconut has been prayed to with:

"(Y)ago Obi! Obi, see the true me; do no give me “yes” for “no,” nor “no”
for “yes.”
*

After opening the four pieces of shells remove and “paint” with efun or cascarilla chalk on the inside or
concave side, one lays out the mat (or on the "oor) and draws the cir- circular atena (diagram) on the
"oor with the efun chalk (or cascarilla).
*

THEN SAY YOUR IJUBA IN ITS ENTIRETY

*

3. The next thing to do is to recite the Ijuba. This mantra is to “heat up” your mental concentration and to
center you away from distracting thoughts. The phenomenon is called Isiri (I-si-ri) or to “jump start” your
ori by mantra. This practice was born in olodu Irete meji, said my padrino, Roberto Clemente (Anya bi
Osun, Ibae bayen to nu!) This will allow your thoughtful (not ritual) creativity, “Ele’eda,” and your good
Head (ori ‘re’re) to emerge. When you have #nished the Ijuba and the prayers to your satisfaction, you
are almost ready to ask the Ancestors the questions you have in mind.
*

4. You must “present” the coconut shells to your body as follows:

(A) top of head, (B) back of neck, (C) right shoulder, (D) left shoulder.

5. Then hold them in both hands at chest level and nod head toward them saying:
*

“To iban eshu, to”

*

(The “to” is pronounced “taw”—derives from KMT “Thoth”=truth or otito, in Yoruba).

THEN SAY YOU PRAYERS OR EXPLANATIONS TO YOUR ANSWERS

6. Then, #nally, one must “present” to obi shell pieces to the ancestral altar; the “ile’run” or “ojo run” as
follows:
*

THEN ASK YOUR FIRST QUESTION, FOLLOWED BY ANY DERIVATIVE

QUESTIONS, UNTIL YOU GET A “YES” ANSWER TO EBBO DA? EBBO FIN?
TO THAT LINE OF QUESTIONING THEN GO ON TO YOUR NEXT QUESTION.
 NOW, TO START THE LINE OF QUESTIONING FIRST DO THIS:

(A) Holding them in both hands, touch them repeatedly to the altar saying:
“Obi does not announce death” (“Obi n’ibi iku”)
“Obi does not announce sickness” (“Obi n’ibi aro”)
“Obi does not announce loss” (“Obi n’ibi ofo”)
(Other problems?….See the “Ko si’s” in your Ijuba for a list) …
(NOTE: When you've received one or more orisha you have the right to use the
coconut meat instead of the outer coconut shells (the little pieces--"nibs"--of which
by this point in the Ijuba you will have bitten o! and held in your hand). When this is
the case, you will sprinkle these "nibs" on to the orisha's vessel as you say; "Obi n'ibi
iku, etc.) *

(B) Then holding them in the left hand, side-ways #st, tapping on top of the #st with the cupped
right hand, then say:
"Earth I call on you." (“ile mo pe o”)
And then point with the pointer #nger of the right hand at the earth and repeat:
"Earth I call on you." (“ile mo pe o”)
Then switch the the shells into the right, side-ways #st, and tap on it with the cupped left hand saying:
"Earth I call on you." (“ile mo pe o”)
And then point with the pointer #nger of the left hand at the earth and repeat:
"Earth I call on you." (“ile mo pe o”)
AFTER THAT
Tap the right #st comntaining the shells on to the jar/vessel containing the orisha's implements, saying:
“The earth is abundant” (“Ile mocu o”)
THEN
*

And with the right hand, touch the mat or ground three times saying:
“I invite you to worship” (“Akweye”)
THEN
Switch the shells into the left hand and repeat the tapping on the orisha's vessel saying:
“The earth is abundant” (“Ile mocu o”)
And then with the left hand, touch the mat or ground three times saying:
“I invite you to worship”
“The earth is abundant” (“Akweye”)
*

Others who may be around you should also say "Akweye" (one time) as the response to your
call or invitation
*

(C) Then holding them in the right hand, tapping the shrine three times, say
“Orisha are abundant” (“Orisha mocu o”)
And with the left hand, touch the mat or ground three times saying:
“I invite you to worship” (“Akweye”)
*

(7) Finally, hold the stack of obi coconut shell pieces near your mouth and ask aloud or quietly your
question, then bend over and hold the obi stack with both hands, at knee height (!!), bend over and say:
*

“I cast obi to you ancestors” (“Obi egungun”)

*

(8) And then let them drop to the mat or "oor. Read the “sign” (see below) and keep track of the ques-
tions and answers.

THE RULES AND ETHICS FOR QUESTIONING:

(A). Do not ask that which in your oju inu (your “inner eye”) you fully well know the answer.
*

(B). If you get a full “No/Unknowable” answer, stop that line of questioning (do not bullshit yourself by
trying to be evasive and re-frame a question that was clear enough in the #rst place).
*

(C). Ancestors can always be consulted (the obi shells do not deteriorate), but do not open up their
oracle if you are tired, likely to be interrupted (turn the phone o!), or if youhave to go to work within a
short time because the oracle might not let you close in time).
*

(D) Ask clear and unambiguous questions that can be answered “yes” or “no.” Do not ask two-part
questions or contingency (“if…”) questions. Take the time to ask the questions in a linear sequence. Jot
down the answers in each “line” (area) of questioning if you so need.
*

(E) Divine only for yourself; never for another person (but you may ask your ancestor to con#rm reject
things that you may say to another person about questions they may have of concern to them, but not
with them present.)
*

(F) Divine on a perfectly "at straw mat if you have the option, but the "oor is alright if necessary. Of
course, divine in front of your ile’run or sarasa.
*

(G) If you are a man watching the ancestral divination of another, it is alright if they permit. If you are a
woman, you can watch the divination process of a man (if permitted) but whenthe shells are dropped
you must turn your back until he picks them up. Stick to the traditions though they have numerous
gender asymmetries (in both directions)!
*

(H) When you ask a question be prepared to ask clarifying questions; that is called a line of questioning.
When you are satis#ed that your questioning in that line has been satis#ed,ask if you can “close” that
line (by asking “ebbo da, ebbo #n?” If the answer is “yes” then go to the next line of questioning. If the
answer is “no” then you must ask clarifying questions like:

--Is there something or some area of questioning related to this topic that
I have not posed that I need to?

--Is there something that you want me to do that I have not done? (Then
ask what? O!erings, cleansing, actions you need to take, etc.)?

--Is there something that you want me to o!er that I have not o!ered (Then
“what?” and “to whom?”)

--Is there something that I have been doing that you want me to stop?
(Then name things related to your line of questioning that might need
to be stopped).

--Is there something that I have not been doing that you want me to start? (Then
name things related to your line of questioning that might need to start).

After each successive question in the derivative line of questions, again ask can I close this line of
questioning?— “ebbo da? , ebbo #n”?—and act accordingly.

If the answer is “no” then keep asking questions and proposing answers, lines of action, or things to do
until you get a “yes” to the “ebbo da, ebbo #n?” question.
Once you get a “yes” to an “ebbo da, ebbo #n” question then you may go to the next question or
question topic (and its possible derivative line of sub-questions).

(I) When you have been allowed by the Ancestors to end all lines of questions that you had in had in
mind, then ask can you close the Oracle? If “yes,” then bend over, kiss the mat or "oor where you were
casting the shells, cross your heart, thank the Ancestors, throw the water out into the street, and go on
about your business (and do the ebbos as soon as possible!). If the answer is “no” then it means that
you have not asked the questions on topics that they think are important. Do not cheat! Start proposing
other topical areas for questioning and see what they say. Complete the divination session until you get
a “yes” to the question of whether or not you can “close.”

(J) If you know that you are going to do something that is anxiety-provoking (regard less), do not ask if
you can do it (in other words, do not ask something that you already know the answer to) but you may
ask—if your planned course of conduct is risky—does ire (goodness) lie in my path if I do so and, if not, is
there an o!ering (or sacri#ce) of something to some entity that I can do to assure that my conduct
results in ire for me?

(K) Open the oracle as needed, but unless a circumstance has really changed, try not to repeat the same
questions more than once a lunar month.

(L) Do not overly consult with the biague method, i.e., coconut shell divination to ancestors, doing
so weekly should be enough--if that often (unless you are holding out for a "#rm" answer--see
immediately below).

HOW TO “READ” THE ANSWERS THE ANCESTORS GIVE.

The #ve possible “signs” for each “throw” where

“O” (concave side up or “speaking”) or

“X” (convex side up or “not speaking”)

are:

“ALAFIA” = 0 0 0 0
This means “yes, yes” but is unstable (too good to be true) so you
must throw again to con#rm or discon#rm this kind of “yes, yes.”

“ETAWA” = 0 0 0 X
This means “yes, but with struggle.” It, for that reason ,needs to
be con#rmed or discon#rmed by a second throw. The second throw
is the true answer to the question.

“EJIFE” = O O X X
This means a resounding and stable “yes”; no need to con#rm.

“OKANA SORDE” = O X X X
This means “no (but something can be done to make the answer
“yes”; no need to con#rm. (Just ask related and relevant questions
about an alternative method to address, approach, or resolve the
question at hand.

“OYEKU” = X X X X
This means “no” (because the answer is unfathomable to us with
this oracle method . So stop this line of questioning now and go to
an orisha priest for a cowrie shell (dilogun) reading or to a babalawo
 for an Ifa reading to get an answer to this question.”)

There are many additional protocols for interpreting these “signs” (or letras, in Spanish), but I will explain
many more of them to you in person.

(You can hold out for only "#rm" answers--Ala#a, Ejife, or Oyeku--to a really important question by
waiting a few days to re-ask such a question if you got "Etawas" or "Okanas" the #rst time around).
*

MODULE FIVE: COMMUNION WITH THE DEAD

CALLING, MEDITATING WITH AND FEEDING THE DEAD AS AN INDIVIDUAL OR FAMILY

Greetings

You may and should greet your Ancestor at least once daily, especially in the mornings. One may simply
kunle before them (kneel down on the right knee, bow one’s head, and tap the "oor in front of the sar-
asa) and say a greeting or recite an oriki to them (or pray). Also, it is good to salute them just before
leaving your home daily.

Feeding

You may and ideally should place samples of the foods you eat and drink on or in the chipped plates and
cups each day, and take it away before retiring. They eat what you eat, or what they would have liked
when they were living. If, in preparing food in your kitchen, some falls to the "oor, be sure to give egun
some of that food. They are asking for it.

Feasts can be held in their honor. There is a special feast for the Dead which you will know, if you hap-
pen to attend one, because there in the middle of the table will be placed a roasted pigs head. The pig is
considered especially sacred for our sub-Saharan ancestors. Whatever you do, do not comment negat-
ively on this tradition that sacrilizes a rooting and fecund animal like the pig. The pig has the same an-
cestral sacredness as the yam in our root cultures of west and central Africa (which are the only“roots”
that we have, as a practical matter).

Many African Americans have been taught by Mediterranean-based Egyptianists, Jews and Muslims to
demonize the pig. By “black” (sub-saharan) African cultural customs, this is wrong, wrong, wrong. Get
rid of this bias. Now, for dietary preference and, putative, health reasons—though it is largely baseless
—one might not “eat pork.” So do not eat it if you feel like this. But revulsion of the pig is nothing more
than a culturally-learned conditioned re"ex based in Mediterranean biases and history. Do not reject
sitting at the table because a pig’s head is symbolically sitting there. We are practicing west and central
African culture; we are not Egyptians nor their progeny though, as legacy cousins of Nilotic (Nubian)
Africans) we obtained some of the same word-stock from our west and central African language ances-
tors as did they (because their “high culture” was originally central African (proto-Ba-Ntu) in origin; dat-
ing back about 15,000 years).

Prayer, Meditation, and Consultation

You may and should consult with them anytime that you like. You may also use the large glass on the
altar for water-gazing as a method of meditation (meditation simply means dwelling on one thought at
a time; a little harder than one imagines until trained to do so. We are not into all of the “mindlessness”
and “real-world nulli#cation-ism” rhetoric and philosophy of the Eastern religions. Pick a thought, a man-
tra or mandala image of your choice, train yourself to resist intrusive thoughts for as long as you can, and
you will then become relaxed (smooth breathing cycles) and “centered.” Meditation is not "rocket scien-
ce.” Once “settled” it is a good time to think of the kinds of questions that you may want your ancestors
to answer in a formal or informal divination session. They are especially good for consultations of your
moral and ethical (and behavioral) questions going to your interpersonal relationships and choices for
conduct.

Seances or "Misas" or "Centros" (in Cuba or Puerto Rico), or "Egun Joko" or "Iku Joko" ("death come
sit down")--and talk in Nigeria.

I use this term only because it is so easily recognized. We have “sessions” to celebrate the ancestors,
which, in Nigeria are called “egun joko” or “iku joko” where Death (ancestors or other eguns) come in and
“sit down.” I repeat here, for your convenience, the same material that is in your Resource materials ap-
pended to these training Modules.

*
PART B
CUBAN MASSES ("MISAS" or "CENTROS") FOR THE DEAD (“EGUN JOKO” or “IKU JOKO” in
NIGERIA).

Mesa Blanca is also the name given to the table (and practice) where séances or “masses” (misas) are
held to venerate “eguns” whether or not they are egungun (your personal family ancestors). A channel or
medium--the eleegun or an “oku”—(owner of the Dead)) who presides here often “passes egun,” i.e.,
becomes possessed and speaks, warns, advises, praises, or simply nods assent and appreciation of the
mass being held to praise the good spirits. In Yoruba this practice is called “egun joko” or “iku joko:” or
"‘death (come in and sit down) to speak." These sessions are very democratic; no hierarchy of particip-
ants is exists.

For details of these masses, please see your Resource Material, below.

CONFIRMATIONS OF MESSAGES: In the Cuban Santeria-Lucumi version of Yoruba religion, "posses-

sions" by the eguns of orishas is carefully watched and cultivated in those persons—“horses” or ele-
eguns-- inclined toward possessions. More often not the #rst few times can be perplexing to the “horse”
and it is common for him or her—after dancing vigorously--to cry from an admixture of over-stimulation,
joy, or bewilderment. Just as the new “horse” is a “baby,” a newly manifesting spirit—even of an orisha
—is a “baby” (at this sort of thing) too. For this reason, persons experiencing orisha posses- sions (which
do not occur in misas) are directed into pantomime to express themselves until such time that another,
more mature, eleegun who is also mounted by an orisha in the same event, recognizes and vets the
orisha that has mounted the neophyte. The ancestral and orisha eguns often speak in disguised or alter-
ed voices which is a throw-back to the anonymity of egungun masqueraders in Africa. They will also
speak in other languages and someone in attendance will be employed to interpret for the client what is
being said or advised by the orisha.

No such restriction and cultivation of a possessed person occurs in a misa because it is non-hierarchical
and egun spirits may be passed by anyone and “speak.” So, after the misa, if you need to check on the
validity of a spirit “passing” in yourself or in another (or to check on the validity of some “spirit” had to
say to you) then you should go #rst to your own ancestors at their ile’run and ask them for insight. If they
con#rm that a valid spirit spoke to you, the best thing to do is to pay attention to the message and
follow the advice. If not, then ignore it.

____________________YOUR NOTES
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APPENDIX—THEOLOGICAL RESOURCE MATERIALS

 PART A
CONCEPTS RELATED TO ANCESTRAL VENERATION

THE YORUBIC-NIGERIAN BACK-DROP

--WE CYCLE BETWEEN EARTH (IKOLE AIYE) AND HEAVEN (IKOLE ORUN) about every four gener-
ations—80 years or so. Reincarnation is called "Atunwa."
--WE REINCARNATE: AIYE IS THE MARKET-PLACE OF EXPERIENCE. And so it once was for the spirits
of the orishas. We have a saying: “The youngest leaves of the tree grow closet to God.” This means that
we best treat and train our children well because one day we are going to reincarnate back into this
place and lineage and we can only hope that current elders, who were once the children that we left be-
hind, improved the world and not ‘blown it’ through irreverence and bad character. We would prefer not
to come back into a world full of “osogbos” (unpaid spiritual debts and a$ictions).” Our hope is that
Amuniwaye (a praise name for Olodumare; from omodu “ejioko-oche”), will allow one’s heavenly guard-
ian ancestor (the joto) to sponsor a return to earth (aiye) and to give us a new body and a new destiny;
whereupon we will be “washed” through water (amniotic "uid) back into the world (aiye), just as we
were washed out of it at the time of death when we were sent ‘down the river' (in a “canoe”). Among
other things, a babalawo can identify the joto and be able to explain aspects of the newborn’s new des-
tiny from that information. Death (iku) keeps the world fresh like a running river. For us, we were 'wash-
ed in' to Birth and we shall be 'washed out' of it at Death.

--THE BETTER THE CHARACTER WE HAD IN A LIFETIME, the more likely we will reincarnate into our
same family lineage, #nding even improved conditions of life, and an even more auspicious new destiny.
When here in the world we are expected to be productive, reproductive, aspire to good and gentle char-
acter (iwa pele, mostly), periodically align our inner conscience’ or ori inu (our “super-egos, also called
our eriokan) with our heavenly personality or ‘ori-ate’ (our heaveny ori-template) and leave behind good
children. Needless to say, honoring—while alive--our good personal and group ancestors as well as the
orishas. Our “Ori” and our “Olori” (i.e., our ori’s “owner” and guidance orisha or guardian “Saint” in Sant-
eria-Lucumi; the orisha one gets "initiated to" or "crowned with"), our “spirit guides,” and the members
of our heavenly egbe (astral similar “emotional” or temperamental mates that remain in heaven after we
have returned here to earth)–-all in their places require remembrance, respect, and devotion. Note: the
term “egbe” most often refers to our mundane “groups,” “lodges,” “associations,” or societies but there
are heavenly “egbes” made up of our temperamental “mates.”
*
Finally, our culture's "ego ideal" (for you) is called your iponri and the ori inu is, as stated above, is our
"super-ego." Our introspection is called the oju inu ("inner eye"). When the iponri is "introversive" in
nature, then the ori inu will be extroverted in nature and vice versa. When a man or woman cross-dresses
(e.g., an ilari priest or "messenger of Shango" can cross-dress in executing his duties) it has nothing to do
with sexuality. It signi#es the opposite complimentariness of the the iponri, on the one hand, and the ori
inu, on the ot- her.

--"ORI" IS A TERM THAT HAS SEVERAL RELATED MEANINGS: (1) Ori means physical head (2) Ori
means one’s three-part destiny (the resources and conditions you are born into that can be modi#ed by
you actions, the immutable aspects of your destiny—gender, lineage—and, #nally, your life “plot” or
“destiny” proper). (3) Ori also can be a constructed ritual object—an artifact—that can be used for rit-
uals to stand-in for one’s personal “ori.” (4) Ori is sometimes used to denote “intelligence” or “ment-
ality” (e.g., ori’ re’re or "ori ire ire"). (5) One’s conscience or inner-self (felt as located in one’s solar
plexus-navel area) is an aspect of one’s ori that accompanies one to earth. It is the “ori inu,” the ori-okan
("eriokan" or heart conscience), or the ori apere or asiniwaye.” (6) Ori is also to related to hair style
(orun ori) as an expression of inner self-composure, beauty, and group identi#cation. (7) One’s persona
is ori ode. (8) Ori, as “Head” is the basis of the Yoruba word for a “god”--“Ori (Head)-Sha (selected) or
orisha. And (9) praise songs for the orishas are called orin.
*
Your “Head” or ori is your most important personal orisa and, periodically, “sacri#ces” or o!erings must
be made to it in order to “tune it up” and strengthen it. Feeding the Head embodies the idea of praising
it and, hence, the term “ib(a)-ori”= “ibori.” Feeding the Head, proper, is called or “ebbo’leri” (also called
abori) and helps the person re-align his or her ori inu with the iponri and also to acquire wisdom
("ogboni")—speci#cally, 'the wisdom of the Earth' ("Onile")'--from Odua, who was a primoidal version
of Obatala, as a person passes through the stages of maturity (agoge). Since this allows the individual’s
inner self rise to the level (or at least approach) orisha possession at times and have “mystic visions"
(iweju).

The “super-ego” or conscience, the eriokan, is located” in the solar plexus-navel area. It is the “ori-ate”
(or inpori)--the morally highest “template” of self that resides in heaven--is used to refurbish the moral-
self at times of reincarnation. This realignment is, on earth, ritually called a “rogation” or ‘feeding' of the
Head which a minimally competent orisha priest or babalawo should be able to do. A master of ritual
ceremonies in the Cuban Lucumi version of Yoruba religion is called an oriate; 'one who sits at the head
of the mat of divination and ritual.'
*
--WHEN ONE RE-INCARNATES, ONES “SELF” OR “ORI” IS WHAT RE-CYCLES—hopefully—good form
and expressing a new and good destiny that is chosen in Heaven by Emi. Hence, ancestry is tied up to the
re-cycling of Ori(s). The dispenser or molder of the beginning and end of one’s “destiny” is Ajalamopin.
This is done at the behest of Olodumare who breathes Emi –the soul breath of life--into each person.
This destiny is recorded by Heavenly scribes (“bone owners”) called the aludundun orishas and witnessed
by your Head orisa or your Olori or Eleri. Its three parts are, again: the life-span “plan” or plan (akunl-
eyan), the resources and conditions of life that you will have to work with (akunlegba), and the immut-
able aspects of your destiny like your gender and family line (ayanmo-ipin). The ability for the person to
see this—more or less—is generic to life through “eye power” (oju ashe)—the human potential for per-
ception.
*

Olodumare’s role is also to impart Ele’eda (spirit of creativity) into your Head and, as mentioned, soul
breath (emi) into your body (your ere or ara) . “Ele’eda” is to Ori what Ela (spirit of pure insight) is to
Orunmila –both creative precursors and alter-egos. An “altar” (vessel) to one’s Head can be constructed
for ritual use; it is called an Ibori. A baby arrives with a three-part destiny, as mentioned, which is read by
a babalawo (the imori ceremony) at three days of age and is before the baby’s feet are allowed to touch
the ground in the essentaiye ceremony. This is also called the "naming ceremony" where the names are
given to the baby by family well-wishers that also re"ect his or her new destiny.
To warrant reincarnation one, in life, would have, ideally, been productive, been reproductive (or helped
others with natal or priestly children), and left behind good children. And, while in Heaven before coming
to Earth one typically should do many ebbos (sacri#ces) there so that your life on Earth will be long and
smooth. Otherwise, you may have to do them while on Earth.
Please see the excellent essay on ori's many meanings entitled "Ori" by the art and culture historian and
scholar Babatunde Lawal, "Current Features/ Previous Features," VII: 2/ Winter 2001/ Spring 2002, from
which drew upon to restate these iterations of the term "ori."

PART B
*

ADDITIONAL RELIGIOUS JARGON AND CONCEPTS

*

"ORI"
CONCEPTS
("ORI" IS MAINLY ONE'S "HEAD," ONE'S "DESTINY," AND ONE'S "INTELLIGENCE").

Fingertips are orika. They can be used to ebbo the head with certain gestures through settling motions
like raking the head #ve times from back to front to settle one's nerves (from Oshun) or like using the
“Saturn #nger” of ori alignment with the water-wetted middle #nger of a priest drawing a line from the
bridge of the nose up over the crown of the "Head" and down to a certain point at the base of the skull
where spiritual power enters the Head (called ori osise--where the work of the head starts) as when a
Catholic priest "christens" a baby. A consciously bad person has an ori buruku or ori ibi (head in state of
contraction or osogbo) and may be beyond spiritual redemption (that is, lost in and to elenini). Ori is also
shea butter and wild white pigeons which are sometimes caught and allowed to "y free as a sacri#ce to
Obatala after they have been used to "ebbo" (cleanse) the Head. This is called an "ebbo'leri" (as this does
not spill blood; something Obatala generally does not like). The orisha Ogun protects the Head with his
diplomacy and, where that fails, his iron weapons. Inspiration for the head is called isiri ('to work the
ori').

--EGUN or EEGUN means (bones) “spirit” of something that once had bones; that was once living. All
orishas have egun spirits themselves. They often accompany the orishas and manifest in the real world.
Egunyegun refers to the speci#c bones of one’s ancestors. All ancestors are “eguns,” but not all “eguns”
are one’s personal ancestors. Egun is an orisha (the #rst one!), but then all orishas are or “have” eguns as
well, as said above.

(1) “In the beginning” there were #ve primoidal powers (or irunmoles): #rst Olodumare (a title for God
Almighty), next Egun (original orisha ancestor), next Obatala (the eventual shaper and progenitor of
humanity), next Orunmila (the formless god of pervasive knowledge) and then Eshu (the god of com-
munications, #ckle-appearing fates, twists and paradoxes in life) who is also a primoidal force in the Un-
iverse. In a sense they were all there to witness Creation. Additionally, there were, near “the beginning,
401 bene#cial orishas (irunmoles) and 200 malevolent spirits or "hit men" (and women) called ajoguns
or avengers.
*

(2) It is said that “Egun comes #rst” in reverence (actually Eshu Elegbara comes #rst in the ritual com-
munication of reverence). This means that “Egun bi orisha”—“Egun (pushed) birthed orishas.” Some-
times, in San- teria-Lucumi jargon, “egun” refers to any and all spirits other than known orishas and
sometimes—in both Santeria-Lucumi and Nigerian jargon the word is sometimes used with some disdain-
-implying that some “egun” entities signify a curse or imprecation.

(3) Ancestors can visit after “shape-shifting” into other animal forms. And our honored ancestors are
most often benevolent and do not need to be asked for blessings, per se. They have clairvoyant and
other powers that we in carnal form do not possess.

EGUNGUN ARE THE SPECIFIC ANCESTORS OF AN INDIVIDUAL, FAMILY OR GROUP, e.g., those of a
family, guild, or egbe (society) who can returned to earth from Heaven or sacred grooves by summons or
on their own initiative. In Nigeria they return to earth (aiye) in the form of masqueraded dancers and
entertainers in parades and spectacles. And all ceremonies in Santeria-Lucumi honor egungun spirits
#rst, e.g., with libations before veneration of orishas begins. In Africa there are egbes or cult societies of
egungun. They, among others, deal with matters of funerals because families must insure that they are
done properly or else the irritated egungun ancestral spirit can cause more disease and su!ering to af-
"ict them. The egungun societies also monitors community morality, consultation to the populace, en-
tertainment of ‘morality stories,’ the conveyance of messages from the family’s, community’s (or guild’s)
ancestors and with pronouncements on and the punishment of moral transgressors in the community.

The tradition probably originated among the Oyo Yoruba under the guidance of Shango who--some say --
-brought it to them from the Nupe area. The #rst egungun for the Yoruba was Shango’s father Oran- yan.
Now many other Yoruba groups and other tribes (like the Igbo, who dress them in ra%a, not cloth) have
the cult or an analogue to it. The modern cults were originated in Yorubaland (old Oyo) near the
beginning of the 19th century. Members of the cult are called “Oje” in the Oyo region, and Ele-egungun
"owners of egungun”). This status is achieved by going through a ceremony in the egungun cult called
“iseku” -----the creative elevation of the Dead. The head of an egbe Egungun is called an “alagba” (elder).

They also compose orikis and oriles which are chanted praise legends, creeds, mantras attesting to the
deeds and characters of one’s family of ancestors (or ancestral totem animal spirits). Sometimes egun-
gun would lead the community’s #ghters into war. As heavenly bodies egungun are sometimes referred
to as “ara orun “ (heavenly bodies) though they may, as mentioned, also dwell in sacred groves (Ojubo),
trees, bushes, waterfalls, caves, etc. Each orisha has its own personal egun (spirit) which can possess
people or be invested into ritual objects (e.g., rocks and shells). They observe the life of the community
all of the time. But it is dangerous for them to be involved on a daily basis. When they come out, people
feel pride, blessings and hear words of comfort from the deceased as well as pledges of protection from
them. But sometimes they feel fear (if they are the subjects of moral accusations).

(1) The egungun, when masquerading in the community in a festivity are completely covered; guarding
their anonymity. When they are out and about, women and children keep their distances. Inside the
egungun society there are several “titles” and roles and the societies are male-focused and led. How-
ever, there are typically three titles and roles that women also play in these egbes. They are mentioned
below.
*

(2) The orisha Oya is closely associated with egungun as she, via breathing, is the fuel for respiration and
the guardian to the gates of the cemetery (when she opens the gate her work with respiration is done
and the person’s breath (emi) is taken away by the avenger iku (death). Her number is nine and her mul-
tiple colors are drawn upon to dress a corpses (or whites are used instead), to make the egungun mas-
queraders’ costumes, and to adorn one Opa Egun (one’s ancestral sta!; the last vestige of “egungun”
left in the New World. Egungun as the yam is literally and #guratively associated with fertility (being
high in estrogen precursors), is considered the penis of the egungun, and when planted in the ground
symbolizes the corpses’ burial that can later be relied upon to regenerate, unseen by human eyes, new-
births. One of her chieftancy titles is alafefe’re’re (“owner of Oya’s blessed wind”).
To see an egungun masquerader, please go to the top of this web page .
* *

(3) In sacri#ces, the orishas eat the blood of the sacri#ced animal (ebbo eje) and the orisha’s egun eats
special parts of the animal called its “aches.” Humans eat the main and regular parts of the animal that
are typically used for human consumption.

(4) If a social group (an egbe, guild, or lodge society) has recognized elders in it, it may also have a line-
age of egungun about whom legends are composed and recited as orikis. There are egungun cults for
herbalists (egungun Oloogun), for warrior-hunters (egungun Ode and egbe Laye- wu that recite ijala
chants for warriors), and speci#c egungun societies for the various orisha cults (e.g., the egbe Alakoro of
egungun of Shango worshippers). Egungun is now a male-centered egbe, but in historical times it may
have been female-centered. When a revered mother-woman dies a female egungun is created for one-
time use in her funeral rites; it is not considered an ancestor. Generally, however Egungun society is a
manifestation of "manliness" (fatherhood) or "ikole orisha egungun." (See "Ela" by Awo Falokun at
p.144, for this transliteration of 'manhood.')

As mentioned, there are at least three female title-holders inside the cult: the Iyamode, the Yeyesorun,
the Iya Agon (agan?) or “Mother of the Society.” And there are also the ato(s) which are appointed to the
society if they were born with an umbilical cord lying on their chest (like an atori whip) or if they had a
caul membrane covering their faces at birth. This latter phenomenon connects “ato(s)” with Shango and
his sister orisha Bayanni (or orisha Dada) who was born with a caul over her face. Shango, in particular,
whose favorite wife was Oya, is very afraid of dead spirits out of respect for her and her awesome power
in creating life, warfare, and chaos (not to mention her power to open the gates to the graveyard for the
hapless when she does this on behalf of iku—death).

(5) Egungun societies did not survive the travesty of the Atlantic slave trade and are largely unknown in
New World Yoruba religious practice. But there are a few such societies in New York, Chicago, Oyotunji
Village (in South Carolina) and possibly other cities too.

(6) When we have questions of personal ethics, moral judgments, wise analysis of family or personal af-
fairs we turn #rst to egungun for guidance. They may also be accessed and o!erings made to them at
your ancestor altar (your ile’run or your boveda). As in Africa, you may also propritiate and beseech them
at their gravesites (sometimes buried in the home) if it is close enough. When the grave of an esteemed
elder is nearby, no separate ile’run is needed.

(7) An ile’run –ancestral altar--can be built in one’s home on a table, placed on a "oor, or on shelves or
tables in one’s bathroom where running water exists that goes out through a drain. The spirits of the
dead, including those that inhabit the deceased’s personal or religious objects or their bodies, may be
symbolically or actually "oated down a river into the after-world (or paraded in a canoe through the
town before burial). In Africa, proxy ancestors are also “birthed” in clay pots upon which ritual can be
done. This is similar to the making or an external or proxy “ori” orisha for ritual purposes which is freq-
uently done there, but only rarely done in Cuba.

(8) An Elegun or Eleegun refers to a person who is the family’s appointed “medium” for “passing egun”
or conducting ancestral rituals. It also means a family ‘that is into the egungun cult. Some people in San-
teria-Lucumi use the term to refer to the spirit that has possessed any person (its “horse”) because even
an orisha possession is actually a possession by the spirit or “egun of the orisha.” Things get really inter-
esting when the person is possessed by an “egun” that also had “orisha made” in his or her lifetime.

(9) Egungun myths arise from the oriki of the egungun cults and from various odu Ifa. In them stories
describing the use of the atori whips are used to strike the ground three times to invoke egungun (also
used—playfully, not painfully-- in the early stages to symbolically “"og” the neophyte in the early stages
of an orisha initiation ceremonies). Also many odus (verses) of Ifa describe the origins of egungun and
their roles (which include seeking out human “witches” in the community.

(10) Ebora are ‘heavenly spirits’ that work on behalf of Olodumare. They carried ritual to all parts of the
earth to stabilize it. Egungun is said to have originated from their role. Agan power, wielded by the eg -
ungun derives from an ultimate ancestor—an avatar brown/black monkey (named Ero, or edan) or the
ijimere (the red monkey) and is symbolized by the carrying its e%gy in the egungun procession as a long
piece of cloth--the tail of which ‘must never touch the ground.’ This avatar is magical and its magic also
empowers twins (the ibejis).

(11) The igbale is the sacred grove of the egungun and the oju orori is the Yoruba term for the grave.
The ojubo are the sacred “spots” or groves in Heaven for the egungun. The chief of the egungun for a
family is its eegun.
*

PART C
FUNERALS FOR NON-INITIATED FAMILY MEMBERS AND FRIENDS—SIMPLE PRACTICES
*

It is doubtful that you will have the need for or participate in a Yorubic funerals so I will not list notes for
that, but some ritual in this regard may be useful to you. Itutu (is an ebbo or atonement ritual) made
simple could look like this. This may useful for the burial of non-initiated priest/esses.
*

--Announce with great apparent pain the death of a family member and look that way
(like you are seriously distressed. They are watching to see that you are distressed.
*

--Cleanse the corpse with sacred leaves and the elixir made from them (omiero).
*

--Dress the corpse in his or her favorite clothing; no red cloth.

*

--Consecrate the burial site (cremation is not a part of ATR’s, but can be done in
the West) with blood o!erings (ebbo eje).
*

--Place foodstu!s and spiritual implements to help with his or her transition.
*

--Erect a special shrine for nine days and carry out ceremonies there. During this
 period elevate a picture of the deceased by its own height on a wall each day
at the shrine.
*

--At the end of nine days break the shrine (deconstruct it) to symbolize the separation.
*

--Put the picture and objects, foods, etc. liked by the deceased on the family ile’run.
*

--Each day sing songs and hymns that would have been liked, and recite (or compose
praise poems (oriki) or proverbs from any little book (a small book containing
inspirational verbiage should always be on the ancestral shrine. Little Bibles are
common. And a wood carving (statuette), or more than one, should be at the
ile’run fetishizing the ancestors whose who the anjanu, have not completed their
cross-over into the spirit world; eleguns can talk to them.
*

PART C
THE CUBAN SANTERIA-LUCUMI VARIATION: TALKING POINTS

CUBAN (AFRO-LATIN) ESPIRITISMO is the form and nature of spirit reverence in Afro-Latin culture. While
the “sarasa” or group “boveda” is the name given to an ancestral shrine (an ile’run, in Yoruba) there is a
slight di!erence. In the Cuban tradition of “spirit veneration” the eguns of “spirit guides” who are not
necessarily family or lineage members (maybe not even of the same tribe) are also welcomed to be ven-
erated there. Though, obviously, no pictures of them would be available, they are most often totemized
in the form of a female or male doll or statuette. If a doll, a new set of clothing is sewn for the doll each
year and #tted over the old clothing so that each year it “grows” more.

Food dropped on the kitchen "oor? In preparing food, or putting portions of it on a plate, if some falls
o! on to the "oor, it is a sign that the ancestors want to be fed that type of food, pronto. (This is a Cub-
ban practice but is based on the fact that our ancestors were often buried under the kitchen "oor in
Africa).

Mesa Blanca is the form of the ile’run (white table cloth on a table) or Ancestral Altar used by Afro-Lat-
inos. This altar is usually somewhat to the side of main house tra%c, in a backroom, or—very frequently
—in the bathroom (where it symbolizes both running water—“a river”-- going out through a drain the
way the spirit leaves the Earth (ile) and “the end of the road.” It is not placed on the "oor at a corner-
intersection as African indoor ancestral shrines often are. In both cases, however, a chalk drawing (an
atena) is made by using cascarilla or “efun” (a white chalk lime clay from west Africa), that looks like a
half-circle with, at the center-point, nine white radial lines are drawn out—equidistant--to the half-circle
edge.

At the radial starting point, but only when the veneration is in ‘active ritual mode’ a white plate (that is
not chipped) is placed there on that point or beside the boveda. And on it nine little pieces of coconut
meat (obi gin gin) is placed in a circle around the edge of the plate. On each piece of coconut meat a dab
(spot) of yellow-orange palm oil (epo or ope) is placed, then a dab of honey (onyin) on each and, #nally,
right in the middle of the honey spot is placed a single guinea-pepper seed (atare). (Handle the atares
over a cup of water with caution because, in case you drop one, you do not want it loose and hidden on
the "oor. This leads to bad luck and heated arguments in the house until it is found).

Once this plate for eguns is done, one may place a burning white candle in the middle of the plate. The
use of candles is not a particularly African thing to do, but a very valid Afro-Latin practice nevertheless).
Technically, this plate is a substitute for a teja (tile) that a babalawo gives to a male (via the odu Otura
Ogbe) or to a female (where it is born from the odu Irete-yero) practitioners. This practice was born in
the odu Oyeku meji. Finally, but rarely, a bundle of nine prepared, bundled and hard-to-#nd sticks, made
for egun, and called the cuje. They often prepared by “paleros” (priests in Congo religion of Palo Moyom-
be) can be used in place of, or in addition to, the plate or the teja.
On the “white table” shrine or boveda/sarasa there typically are put small food chipped plates and chip-
ped cups with co!ee, cigars, pictures, and little book (like a Bible), items that belonged to the ancestors,
shells, a list of their names on the wall (the “Olawumi” list or roll call of the Dead), tobacco, hemp, gin
(oti) or other liquor bottles (little bottles), and multiple pictures of the deceased (not living people or
non-relatives), prayers, and other o!erings. Nine small glasses of water are customary and one large
glass of water. The water is never thrown out, but before it evaporates simple re#ll the glasses. As men-
tioned, candles are customary in the Cuban tradition as well.

We do not seriously pray to “all” of the ara orun (heavenly bodies); only those mostly those related to us.
Our ancestors must have been decent people, especially if they were priests or priestesses, but did not
have to be “saints.” They had to die old enough to have had children if they died during your life time. If
they died before you were born then they are candidates to be put on the honorable mention list (the
Olawumi list).

AGAIN: CUBAN MASSES (MISAS) FOR THE DEAD (“EGUN JOKO” or “IKU JOKO” in NIGERIA).
The Afro-Cuban Back-Drop

Mesa Blanca is also the name given to the table (and practice) where séances or “masses” (misas) are
held to venerate “eguns” whether or not they are egungun (your personal family ancestors). A channel or
medium (the eleegun or an “oku”—owner of the Dead)) presides who often “passes egun” (becomes
possessed and speaks, warns, advises, praises, or simply nods assent and appreciation of the mass being
held to praise the good spirits. In Yoruba this practice is called “egun joko” or “iku joko” –‘death [come in
and] sit down [to speak].’ These sessions are very democratic; no hierarchy.

The shrine or séance area may be cleaned with cigar smoke (smudge in one direction, not waving) and by
sprinkling fresh water (omi tutu) with efun or cascarilla chalk in it, or with Florida water.

Anyone present from the beginning, or any spirit can come in, identify itself, state its purpose, or hold
forth on any topic of concern—usually those regarding the conduct, character, problems, or mysteries of
concern to the clients. Even if no spirits manifest they can be verbally implored to come by invocation
chants (suyere), the clients are free to share any thoughts, impulses, inspirations, or songs that they may
like. Spirits can cause the Medium or a client to write messages on paper. The participants can read pray-
ers of proverbs to the group—usually of four to twelve people. They—spirits and clients alike-- also pres-
cribe acts to be done or stopped, things to be made, cleansings to do (along with speci#c ingredients),
and so on for the bene#t of any participant.

Visiting spirits may be greeted in English or in any language: in Yoruba, e.g., “maferefun egun,” “ibae se
(“prn. “eeba-shey”) egun,” “dobale egun,” or “egun ire-oooo” (I salute ancestors, I praise ancestors, I
prostrate myself on the ground on which ancestors walk, ancestors are good fortune, respectively).

(1) Occasionally, spirits of the Dead, e.g. friends, lovers, or family members, want the living client to
leave the marketplace of earth and go to ‘good heaven’ with them. These spirits must be shown love and
compassion but beseeched to let the client #nish out his or her destiny Also, not infrequently, client will
“pass” a malevolent spirit (an enviado; an envious one) and once this is determined, it should be encour-
aged to leave. The directed use of incantations, prayers, cool water, efun, or ostracism and cold-watered
sheets can be used toward this end if absolutely necessary, but sometimes they have come to warn of an
"osogbo "(an un-paid spiritual debt) or ogo (curse) that needs to be addressed with a subsequent read-
ing. A knowledgeble ele’egun/medium can also “exorcise” a bad spirit though a technique called a par-
aldo or rompimiento.

(2) These sessions are sometimes plagued with pure interpersonal bullshit (bochinche) and others may
notice this and ask for an end to it. Two hours is typically the maximum useful time. Meals usually fol-
low (but may precede) the séance. The eguns are fed by having a plate prepared for them where no one
is seated at the table.
(3) Most important: A misa does not have to have a manifesting spirit or Medium for leadership. The
purpose of a mass is to #rst and foremost to celebrate entities in the spirit world. Even if they do not
manifest (and they most often do not for a spiritual group that is just ‘having a misa’ for the #rst few
times). The mass is just as successful without spirit manifestations if it is sincerely engaged in; it is fore-
most a celebration of and for them.

(4) On the "oor of the room near the table or the boveda, there should be a white porcelain bowl placed
with water in it, a scent like Bay Rum or Florida water, the petals of white "owers, and other sweet leav-
es (like Bay Laurel). This is used for cleaning by participants at the start or anytime afterwards during the
misa. It gets thrown into the streets after the misa.

(5) A lit cigar should be placed on a cup of freshly brewed black co!ee at the boveda nearby. Just a whi!
is enough; no need to make the room smoky!! The cigar and the candles are Cuban additions to the pro-
cess; not African. Do not make people sick in the name of ‘healing’ their spirits. Light incense is alright
too, but when dealing in ‘smoky’ things we are also touching on the ashe of Oya! So the room should be
comfortable and have ventilation.

CONFIRMATIONS OF MESSAGES: In the Cuban Santeria-Lucumi version of Yoruba religion, possessions

by the eguns of orishas is carefully watched and cultivated in those persons—“horses” or eleeguns-- in-
clined toward possessions. More often than not the #rst few times can be perplexing to the “horse” and
it is common for him or her—after dancing vigorously--to cry from an admixture of over-stimulation, joy,
or bewilderment. Just as the new “horse” is a “baby,” a newly manifesting spirit—even of an orisha—is a
“baby” at this sort of thing too. For this reason, persons experiencing orisha possessions (which do not
occur in misas) are directed into pantomime to express themselves until such time that another, more
mature ele'egun, who is also "mounted" by an orisha in the same event, recognizes and vets the orisha
that has mounted the neophyte.

Babalawos, i.e., Ifa priests, do not get corporally possessed as do many olorishas (orisha priests) where-
upon the possessing orisha can speak and do the ritual work for the occasion itself if it so desires (a real
ire!) but they do seek to become “possessed” mentally by the spirit of the orisha Ela (a precursor and
alter-ego of the titular orisha “Orunmila”) so that when so possessed, while doing a “reading” or "cast-
ting” of the Ifa oracle, there is a “purity” of mind and focus.

The mature orisha egun (it is the spirit of the orisha that possesses people, not the orisha per se) can
then authorize and announce to the ile (the assembled people at the house) that the newly possessed
person should be taken (at a later time) through a ceremony involving his or her tongue in order to rec-
eive ofo ashe--the right to speak in any language the next time a possession occurs. Note: in a deep pos-
session the individual becomes indistinguishable from Olodumare in the form of Ele’eda (!), so what he
or she has to say is damn important. Hence there is the need for this ritual protections against arbitrary
messaging by immature people (or fakes). In a bembe--orisha dance celebration--or other ritual contexts,
if an orisha seems to mount someone, the best policy is: “when in doubt, it is orisha…(for now).” That is,
until you have time to check with your ancestors, or with an italero--an orisha priest that reads cowrie
shells--or with a babalawo to see if that possession was bona #de. As mentioned earlier, spirits speak in
disguised or altered voices which is a throw-back to the anonymity of egungun masqueraders in Africa.
They will also speak in other languages and someone in attendance will be employed to interpret for the
client what is being said or advised by the orisha.

No such restriction and cultivation of a possessed person occurs in a misa because it is non-hierarchical.
So, after the misa, if you need to check on the validity of a spirit “passing” in yourself or in another (or to
check on the validity of some “spirit” had to say to you) then you should go #rst to your own ancestors at
their ile’run and ask them for insight. If they con#rm that a valid spirit spoke to you, the best thing to do
is to pay attention to the message and follow the advice. If not, then ignore it.

CATHOLIC CHRISTIAN INFLUENCES IN CUBAN ESPIRITISMO.

Note that espiritismo has Christian icons as well as Kardeckian in"uences. This is #ne. Your ancestors
most often were Christians and seances were known to them as well. As a result most of the spiritists
implements found in candle shops (botanicas) will celebrate Christian personages “saints” (santos) or
Jesus (Olo# in Cuba, Dominican Republic, and Puerto Rico, or known as, but not “celebrated” per se, as
Olorugbo or as “Ela” (the pure precursor to Orunmila in Nigeria).

The Christians had rituals for the near dead (e.g.,the Last Rites), and for the dead (“baptizing the Dead”).
The apostle Paul speaks of baptizing the Dead in First Corinthians, Chap 15: 12. “Now if Christ be pre-
ached that he rose from the dead, how say some among you that there is no resurrection of the dead?”
And, at verse 29, “Else what shall they do which are baptized for the dead, if the dead rise not at all? why
are they then baptized for the dead?” And the Mormons explain this in the Doctrine of the Covenants,’ in
the Book of Mormons. Such a baptism (basulto) may be rejected by the Dead, but at least there is a chan-
ce that they can yet be saved and the family is “Sealed” (i.e., its reincarnation is not adversely a!ected).

However, in the Bible, especially in the Old Testament, there are numerous verses that forbid the living
from contacting the Dead because, until the Judgment Day, they are truly dead so it is useless. And
there are spirits who are active but they too should be avoided. Here are some of the verses relevant to
death and the need to leave the Dead alone from a Christian perspective: Ecclesiastes 9:5-6, Acts 2:31,
John 9:4, Isaiah 26:14, John 11:11, Genesis 2:7, Genesis 1:20-25, John 17:17, 1 Samuel 28:3,5,and 6, 1
Samuel 28:7-19, Leviticus 19:31, Genesis 6:1-4, Jude 6, Deuteronomy 18:10-12, Ephesians 6:12, 1 Peter
5:7, Isaiah 8:19, Isaiah 26:19, and Job 14: 14, 15. These injunctions are important because Afro-Amer-
icans, being raised up in Christian protestant culture mostly, are very nervous about ‘messin’ around with
dead ghosts…’ and these verses explain why.

The Cuban “candle shop” spiritists also celebrate Las Potencias Siete: the seven African powers in which
each orisha was given a Catholic saint’s identity. These “Seven African Powers” also represented the
seven main nations from which Cuban slaves originated: Yoruba, Arara, Congo, Calibar-E#k (Abukua) and
so on.

Finally, I noticed that unlike in western Cuba and the United States where “orisha” ashe is separated from
“egun veneration” ritually and in regard to the separate locations of the shrines in a home, in Oriente
province in eastern Cuba, there seemed to be more ritual integration of the two vectors or African
religious practice.

PART D
A NICE ORIKI (Praise "Rap") FOR THE ANCESTORS (the Oku-Orun)

“EGUN FUN MI LO, A DUPE Ancestors we ask for good health and give you thanks.

EMI O MONA KAN EYI TI NBA ORI EGUN When I do not know which road to follow, I turn to the
wisdom of the ancestors.
MA JA KIKI WON ORUN, A DUPE All respect to the powers of the realm of the ancestors.

EGUN PELE O, EGUN PELE O, Ancestors, I greet you

EGUN MO PE O Ancestors, I call you

IBA SE EGUN Ancestors, I salute you

EGUNGUN KIKI EGUNGUN I salute the mediums of the ancestors

ISORO ORUN, A DUPE I salute the heavenly spirits, and thank you.

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PART E
ORIN EGUNGUN (EGUN PRAISE SONG-CHANTS)

Simple Ancestor Praise Songs / Chants

Learned By Michael Oshoosi in Oyotunji Village,
South Carolina, U.S.A., 1989

Opening Song to Eshu Gedenimbo (Arara/’Rada-Haitian Eshu to the Ancestors)

SONG #1
Gedenimbo, Gedenimbo, Okurin To Bu Lewa
Gedenimbo, Gedenimbo, Onibode Ile Iku Call and Response
(Gedenimbo, Gedenimbo, man, big, nearly beautiful)
(Gedenimbo, Gedenimbo, Owner of date (to) Land of (the) Dead)

SONG#2
Orisha Bi Egungun Ko Si (3X), Orisha Bi Egungun Ko Si—oooo
(Selected Head(s) birthed, ancestors, to gather together—“oh yeah…”)

Call and Response

SONG #3
Mo Juba Fefe Iku, (3x) , Mo Juba Fefe Iku
(I praise, quickly, the Dead) Call and Response

SONG #4
Iku—o, Iku—O, Enyin—O—O Ti Lo Joba Egungun
(Dead, exhalted, Dead exhalted, you, who have gone, to sit perched, ancestors)
Call and Response
SONG #5
(W)a-a-a Tun Bo Ye(3x) Wa-a-a Tun Bo Ye—ooooo
(We again, arrive, earth) Call and Response

SONG #6
Egun Arabara, Egun Arabara
(Spirits (bones), remarkable) Call and Response

SONG #7
Egun Wo Le Wo Le—A Tun Bo Aiye, Egun Wo Le Wo Le Alase--oooo
(Ancestors, Pay visit to house; We, again, come to earth—(oh) ruler)
Call and Response
SONG #8 (To the tune of “Give Me That Old Time Religion”)
Verse A.
Fu Mi (L)isin Igba Darugbo (3x), Se (Di)dara Fun Mi--oooo
(Wa) (Give, me, religion, old tme, that is old; Surely, good for me)
Verse B Call and Response
Se (O)dara Fun Baba Nla, (3x), Se (O)dara Fun Mi-oooo
Call and Response

SONG #9 (To the tune of “Kumbiyah My Lord, Kumbiyah”)

Wo Le Wa Egungun, Wo le Wa (3x), O—O—O—O Wo Le Wa
(Come by here Ancestors, Come By here)
Call and Response
SONG #10
Call: Egungun, Egungun Mi Ta (A)iye A Tijo (2x)
(Ancestors, ancestors, my, persist, earth joyful, dancing)
Response: Egun Fa (A)iye Niyin Ola Ha (2x)
(Spirits, bring, earth, honor, digni#ed, amazing)
Call: Ajuba Egungun
(We praise ancestors)
Response: Baba Wa
(Father, ours)
Call: Ajuba Egungun
(We praise ancestors)
Response: Ire Si Wa---Baba La, Baba Wa
(Good luck, into, us, father, very digni#ed, father, us)
ADD SONGS TO OYA / (I)YANSA (OPTIONAL)

CLOSE TO GEDENIMBO (AGAIN)

SONG #1
Gedenimbo, Gedenimbo, Okurin To Bu Lewa
Gedenimbo, Gedenimbo, Onibode Ile Iku Call and Response
(Gedenimbo, Gedenimbo, man, big, nearly beautiful)
(Gedenimbo, Gedenimbo, Owner of date (to) Land of (the) Dead)
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