PALO MAYOMBE

Can children be initiated into Palo?

2012-02-09T17:56:00.001-05:00

I was made aware of a recent incident in the Atlanta, Georgia area earlier today that has made headlines in the local and national news. The incident has been reported as an investigation of a 4 year old girl with lacerations on her chest that she acquired during a “Santería” ceremony. The first issue to be addressed should be the constant use of the word “Santería.” The term Santería is a misnomer with pejorative connotations. Originally, it was a derogatory idiom used to describe the practices of medieval Catholicism and the cult of the saints in Iberian Europe and later in Cuba it became a term that was used by slave masters to describe the belief system of those slaves that were Yoruba, currently residing in Southwestern Nigeria. Lukumí Orisha Worship, Afro-Cuban Orisha Worship, or simply, Lukumí religion, are more amenable terms, closer to the Spanish Regla de Osha or La Osha, the more popular designates used in the early twentieth century (see http://eleda.org/blog/2009/11/21/connecting-through-a-medium-of-a-different-nature%e2%80%94the-orishas-go-online1/). Over the past few years the term has been used generically to describe several religious systems bearing some resemblance to each other, among them are Lukumí Orisha worship and Palo Mayombe.

There is no correlation between the practice of getting incisions on the skin with Lukumí Orisha worship. However, initiation into the Palo religion does in fact involve the skin being cut and what has been described by a witness of the ceremony, Nadeshda Ramirez, could very well be Palo practice. However, these incisions are not what one would picture when you hear the word “laceration.” They can be very small and superficial incisions made with a sterile blade and usually do not leave a scar. While some discomfort might be met there should not be a great amount of pain involved. As previously mentioned in the article on initiation (see http://www.palomayombe.com/2011/10/initiation.html), initiation may take place in order to avert some sort of "illness." It is done to receive a blessing, just as there are other procedures which are cultural and religious in nature that are performed on infants to receive blessings, many of which are much more brutal than Palo initiation, namely circumcision. This and other kinds of body modification as a rite of passage are a worldwide phenomenon and widely accepted everywhere, including in the Unites States. In the case of circumcision pain and physiological discomfort is obvious and it is a well known fact that among Jewish people mohelim do not regularly use anesthesia. Perhaps challenging the legality of a ceremony that's intent is to bring the recipient blessings by way of small incisions in the skin is no different than challenging the legality of cutting off a child's foreskin because it is written in a text that is thousands of years old and claims to be God's message. What about the process of taking a blunt metal object propelled by a spring and sticking it through flesh to create a hole - ear piercing?

Slaves would perform Palo initiations in secret and perform a ritual known as “tying the corners” to avoid persecution. It is absurd to think that 126 years after slavery ended and in a country that was established as a religious refuge such secrecy would still have to exist. Should legal action be taken, this case should bring several questions to the forefront of our justice system when defining what is permissible religious practice and what is not when children are involved.

Palo Brakamundo: A Book Review

2012-01-26T14:49:00.002-05:00

I received my copy of Palo Brakamundo by Carlos Alberto Rojas Calderon and approached it with caution. I asked myself, will this be another one of those typical tratados that are nothing more than copies of notebooks which have been circulated among Paleros and have little depth or meaning and are often just peices of Lydia Cabrera's "El Monte"? Maybe this will be another poorly written book by a practitioner that rambles on endlessly? After just skimming through the book however I was

pleasantly surprised to see this was not the case.

The book begins exploring Palo's development in Cuba which I found to be accurate yet brief. The author briefly mentions what life may have been like for the plantation slaves and how they developed their practices. However he fails to even mentionthe role of the different Palenques (runaway slave settlements) and Cabildos (Mutual Aid Societies) both of which were of great importance to Palo's development and history. He mentions Africa numerous times but doesn't explore the beginnings of the slave trade or the first interactions between Europeans and "Congos." Congos aren't fully defined either. It becomes obvious that the book does not take historical fact into account, it briefly skims over history and instantly turns its focus to folkloric belief beginning with an account of creation and the relationship between men and women and the Supreme Creator, referred to as Zambia. Several pages

of the book are filled with this type of Palo lore which is good to know since it is part of the tradition. In other words don't expect an academic approach to Palo, rather expect a traditional folkloric one.

The good thing is that the book seems to be well written, it is easy to understand and the author doesn't sound like he's babbling on senselessly. As with most practitioners, the author approaches folkloric accounts as if they are a matter of fact, the novice should be aware that while this is habitual for practitioners these stories cannot be verified. For example he writes, "there were 29 mpungos that never made it across the ocean to Cuba." This would be a difficult thing to prove since no one has been able to trace the pantheon of mpungu (kimpungulu) from Cuba that is identical in Africa. The rest of accounts describing the mpungo are brief yet informative and appropriate for the novice.
Another example of a confusion between folklore and factual history is a claim that the first nkisi of Zarabanda in Cuba was made on May 20, 1553 and was named Mala Fama Batalla Zunzu Carabali Cubri Congo, a date that is impossible to be traced and a name that is highly unlikely since the
reference to the "Carabali" are references to slaves that came from the Calabar port in present day Nigeria and most likely weren't on the island in the middle of the 1500's and wouldn't have been referred to as Carabali that early. The book also presents us with a typical explanation of syncretism between the mpungos and Catholic Saints which would could be erroneous as well. The belief that "slaves" used Saints becausethey were forced to in order to hide their beliefs may be true among the Yoruba which arrived in Cuba at the end of the slave trade and had a very different history than the "Congo" but is unlikely among the Congo who freely adapted Catholicism (and moreso its iconography). He then claims that the true feast days of the mpungo are based on a 6 month calendar and gives us those dates. Once again these bold assumptions would require further explanation because not only has it been impossible to trace back the mpungo pantheon from Cuba to Africa, without that how would we trace back feast days that would have been celebrated more than 500 years ago? If this information comes from the author's personal experiences in Africa he should cite his sources.

Although he is neither an Anthropologist or Historian the author is obviously an experienced "gangulero" or "Olu Ganga.". Putting aside any belief in historical certainty, his chapters, "Que es el Palo Monte?", "Como mantener una buena relacion con el Palo Monte?", "Nganga", "Que es el
Rayamiento", "Las simbologias", "El Camino de los Brujos: Una experiencia unica en nuestras vidas" we hear the wise voice of an experienced elder that explains the relationship between the Palero and his surroundings. As is expected from an elder he writes his chapter entitled "Reglas" or "Rules"
- as though they are absolute truths throughout the vast world of Palo. "Palo" is made up of different sects, while most of what is written is universally accepted, not all of it is. For instance he claims that no Palo temple can have a crucifix present. In my 16 yrs. as a Palero I have been to numerous Palo temples of various lineages, most of which had a crucifix present.

Perhaps one of the sections of the book that interested me the most was the one that mentions a list of 23 dead Tatas and Yayas, with brief biographies on 3 of them. I wish he would have provided biographies for all 23 however and why they play such an important role in Palo today. The same can be said for the section on plants, where 6 are breifly mentioned. The author gives several prayers as well, these will be useful for the practitioner, although a translation for all and not just some would have been helpful as well. When it comes to patimpembas - firmas, the drawings that are used in Palo practice, the author doesn't only give us the typical firmas such as "Firma de Sarabanda, Firma de Siete Rayos" etc. Sure, those are there, but he also gives firmas for the days of the week, time (today, tomorrow, night time), as well as the different seasons and the new year just to name a few. While I would never use firmas from a book in my practice I can certainly appreciate the fact that the author shares this knowledge with us.

The rest of the book is mostly useful to the novice and it is as good to read as it is for an ngueyo
to sit with a Tata of another branch of Palo and hear him go over the basics such as what is an mpaka, the importance of the Ceiba and what is initiation. He also goes over his belief of the correlation between the different body parts and mpungos as well as the meaning and use of different colors. The book is completed with a small glossary which will come in handy for the ngueyo. In conclusion I recommend this book as a buy for the novice that will keep in mind that when speaking to most elders lore cannot be taken literally and a conversation with an elder of another lineage cannot replace what you should learn from your own lineage. Unfortunately the topics in this book are just too vast to cover in 230 pages. If each topic discussed were to be covered in detail we would need an encyclopedia. At $3.99 the Kindle price is unbeatable.

Please note: THIS WORK IS WRITTEN IN SPANISH
We now have both the paperback and e-version available through amazon:

Paperback version:
http://astore.amazon.com/palomayombeco-20/detail/1463314590

Kindle version:
http://astore.amazon.com/palomayombeco-20/detail/B006WRGIQK

El debate de Ifa

2012-01-16T11:57:00.002-05:00

Recientemente tuve una conversación con un amigo que se esta preparando para "hacerse Santo" en La Regla Lucumi. La verdad que me alegro que el se sienta tan emocionado por su ceremonia y le deseo todo lo mejor. Durante nuestra conversación me dijo que el sentía que yo debo dejar de andar en cosas "oscuras" y buscar cosas de mas "luz" como Ifa. Por su puesto que esto me molestó para antes de comenzar a discutir le hice unas preguntas para ver cuanto el sabia sobre La Regla Lucumi. Obviamente lo que sabía fue muy poco. Su argumento fue que básicamente "La Osha es el trabajo de Dios, ayuda al prójimo." Me dio mucha pena escuchar un Palero que obviamente pensó que el Palo no se usa para ayudar al prójimo. Me explicó que su padrino de Ifa estaba de acuerdo con el. Esto me hizo recordar que bastantes Paleros han sido adoctrinados en la creencia de que el Palo solo se usa para cosas negativas. Irónicamente el trabajo del Palero se basa en hacer "bilongo", que literalmente quiere decir medicina.

Indudablemente hay Paleros que usan el Palo para hacer el mal. Hace muchos años tuve una conversación con unos de mis mayores sobre este tema y el me dijo, "solo por que hay personas que no viven por los principios y ética moral mas alta de un sistema religioso no quiere decir que ese sistema religioso no sirve. Hay Sacerdotes en todas las religiones que usan su posición para hacer daño." Tomando esto en mente hay muchos Babalawos y Olorishas (Santeros) que han usado su posición para hacer daño y hacer brujería mala. Hasta el Babalawo Lucumi tiene un fetiche llamado Albita que es como el mismo diablo. Así que si un Olorisha dice cosas como "El Palo es malo" ellos están denunciando y condenando un sistema Religioso entero. No hay diferencia entre un Olorisha o Babalawo que hable así y un Cristiano que condene y denuncie todas las religiones del mundo. Esto no tiene sentido por que los sacerdotes de Ifa son sacerdotes de Orunmila, dicen que Orunmila es "eleri ikpin" - el testigo del destino. Que pasa entonces si el destino de la persona que se consulta es ser Palero? Si Odu es el receptáculo de todas las ocurrencias y posibilidades entonces como es posible que esto no sería una posibilidad?

El argumento que el trabajo del Palero es oscuro y no el "trabajo de Dios" y el trabajo de Orisha si lo es también es erróneo. Palo tiene un nombre para Dios, se llama Sambia, Sambiampungo o Nsambi y en casi todas las ceremonias de Palo lo invocan al Creador Supremo. Con la excepción del crucifijo, no hay fetiche que lo represente a Dios, pero el Palero siempre lo invoca y le pide la bendición. Soy creyente que el "trabajo de Dios" es ayudar al prójimo y a la comunidad, también creo que la mayoría de los practicantes de estas Reglas estarían de acuerdo con este concepto, a pesar del sistema
que se usa para hacerlo. El resultado es lo que cuenta. La semana pasada la ayude a una niña de dos años que estaba perturbada por espíritus oscuros. Estaba tan mal que ella misma se sacaba los pelos del cabello. Una nsara (trabajo) bilongo (medicina) fue preparada y consagrada en el nombre de Nsambi y Kalunga, Mama Umbo, para ayudarla. Quien me puede decir que esto no es el trabajo de Dios? La señora que llego a mi casa sin poder comer ni tomar nada por que le hicieron brujería pudo solucionar su problema con la ayuda de Sarabanda, esto no es el trabajo de Dios?

Sí hay Babalawos y Olorishas que entienden este punto de vista y le tienen respeto al Palo y el papel que juega entre las tradiciones Afro-Cubanas. Pero el propósito de este sitio de web y este artículo es dar información precisa sobre el Palo. Obviamente este fue un tema que se tenía que cubrir.

Sambiampungo lukutare bacheche burubutu por to' diame awe - Que Dios les de muchas bendiciónes hoy y mañana

Oscar
Tata Nganga
Quimbisa con Mayombe
+S+C+B+V+

The Ifa Debate

2012-01-13T17:32:00.001-05:00

Recently I was contacted by a friend who is going to become an Orisha priest. He was very excited and I am very happy for him. During the course of our conversation he encouraged me to "leave my old ways" and go to "lighter" things, such as Ifa. This of course struck a nerve with me, but before I began arguing I asked him a few questions to gauge just how much he knew about Osha and Ifa. After several minutes I realized that the answer was not much. I was saddened because this individual is a Palero and his explanation ran along the lines of "Osha and Ifa is God's work, it cures people." He also explained to me that his "Ifa godfather" agreed with him. This only led me to believe that all the work he had done with Palo must have been negative. Sadly enough this was a reminder that many initiates have been indoctrinated into the belief that Palo is to be used solely for "witchcraft." Ironically, Palo practices revolve around making "bilongo", which literally translates into medicine.

Undoubtedly there are Paleros that use their practice for negative work. Years ago, during a similar conversation I was having with one of my elders he said to me, "just because there are people who do not live up to the highest spiritual principles of any faith does not invalidate that faiths claim to spiritual elevation. There are priests in every tradition who use their position to do harm." That being said there are also numerous Babalawo and Orisha priests that use their position to do harm and perform negative rituals. The Lucumi Babalawo even has a fetish called Abita that is akin to the "devil." If an Olorisha or Ifa priest make broad statements such as, "Palo is bad" they are denouncing an entire religious tradition and condemning it. This is no different than the Christian that condemns everyone that is not Christian, basically they do away with the entire Eastern Hemisphere. This is simply preposterous! Ifa priests are supposed to be priests of Orunmila, Orunmila is supposed to be "eleri ikpin" - the witness of destiny. So, what if it's in a person's destiny to be a Palero? If Odu is supposed to be the receptacle of every occurrence then isn't initiation into Palo a possible occurrence? There must be Odu that reference this.

The argument that Palo is not "God's work" and Orisha work is is also erroneous. Palo has a name for God. Sambia, Sambiampungo, Nsambi are all names used to reference God within Palo liturgy and almost all ceremonies open with an invocation to God. With the exception of the crucifix there is no object of adoration\fetish that represents Nsambi, however the supreme Creator's blessing is always invoked. I believe that God's work is to help fellow man and the community and I believe that most people would agree with this, regardless of the religious paradigm which is used. The ultimate goal is the result. Just this week I was contacted by a gentleman who's 2 year old daughter was severely disturbed by spirits. So much so that the girl pulls her own hair out. An nsara (work) bilongo (medicine) was prepared and consecrated to Nsambi and Kalunga, Mama Umbo, to aid her. Is this not God's work? The woman who arrived at my doorstep unable to eat or drink due to witchcraft that had been done was severely dehydrated and at her wits end. She found strength and resolution through cleansing and work done over Sarabanda, is this not God's work?

There are Babalawos and Olorishas that understand this point of view and highly respect Palo and its role among African Traditional Religions as they developed and are being practiced in the diaspora. The purpose of this article and this website is to disseminate accurate information regarding Palo and this is a topic that had to be addressed.

Sambiampungo lukutare bacheche burubutu por to' diame awe

Oscar
Tata Nganga
Quimbisa con Mayombe
+S+C+B+V+

READING OF THE YEAR FOR 2012

2012-01-04T12:34:00.001-05:00

Reading of the year (Bantu Congo prophecy) for 2012 from the Mutual Aid Society of the Musundi of Cuba for 2012

Special thanks to Jose Millet and Tata Nsasi Masongo Quimbisa for this information and for the translation

MUSUNDI BANTU SIGN (LETTER) 2012
FOR THE BENEFIT OF CUBA AND HUMANITY

IN MEMORY OF DON MANUEL ANTONIO NSAKU NE VUNDA THE KING OF KONGO'S AMBASSADOR TO THE VATICAN (MBANZA KONGO: 1570 -Rome 1608); FIRST AFRICAN (CONGO MUSUNDI) TO VISIT THE VATICAN AND WHOSE REMAINS REST THERE; IN MEMORY ALSO TO SAINT TECLA (TECLA HERMINIA TORRES LA BEBA). BECAUSE BOTH REPRESENT OUR RELIGION MUSUNDI BANTU, THANK YOU.

MASENGO MA MBONGOLO SUGGESTS " TO SAY TO THE GRANDCHILDREN OF YOUR GRANDCHILDREN WHOSE PARENTS OF THEIR PARENTS HAVE LIVED, INSIDE AND OUTSIDE THE AFRICAN CONTINENT. (TERRITORY BANTÚ MUSUNDI).

THE TERRITORY OF NZAMUADI POSITION NO.7 SPEAKS:

RULER: NGUENGUERENGUE: (OCHÚN IN THE YORUBÁ PANTHEON, MAMA CHOLA, CHOLANGENGE IN PALO AND THE VIRGIN OF COBRE (LA VIRGIN DE LA CARIDAD DEL COBRE) IN CATHOLICISM.

ACCOMPANYING GODS: NYENDY OF THE NZAMBAMI TERRITORY POSITION NO.6 (IDENTIFIED IN YORUBÁ PANTHEON AS BABALÚ AYÉ, ASOJANO, IN PALO BY CUBAYENDE, LULENO AND PATA LLAGA AND IN CATHOLICISM AS SAN LAZARO.)

NKUNDIANZAZI OF TERRITORY NTATU POSITION NO.3. (CHANGÓ IN YORUBÁ PANTHEON, 7 RALLOS AND NZAZI IN PALO AND SANTA BARBARA IN CATHOLICISM.

HONOR THE SPIRITS. YEAR OF HIGHER SPIRITUALITY, WE MUST HONOR OUR SPIRITS, WE MUST HONOR ALL THE COMMISSIONS OF NTOFUÁ (KINGDOM OF THE SPIRITS WE WILL RECEIVE FROM NZULU (HEAVEN) THE BLESSING TO SAVE HUMANITY. NKANGANÁ ERITONDA (HOLD YOUR TONGUE). BE CAREFUL OF WHAT YOU SAY; BE CAUTIOUS.

IN KEEPING WITH THE CHARACTERISTICS OF THE RULING GOD FOR THE PRESENT YEAR, THE PARTS OF THE HUMAN BODY THAT ARE SUSCEPTIBLE IN THIS POWER, ARE THE LEGS, THE MIND, JOINTS AND ABDOMEN. WE ARE INDICATING THAT THEY ARE THE PARTS MOST PRONE TO DISEASES AND PROBLEMS, IN THE CASE OF THE LOWER EXTREMITIES AILMENTS ATTRIBUTABLE TO THE CIRCULATORY SYSTEM MAY BE POSSIBLE, ACUTE RHEUMATIC DISEASES AND ALSO ACCIDENTS BROUGHT ABOUT BY FALLS MUST BE AVOIDED, SINCE ALL THE INDICATED FACTORS CAN LEAD TO PARALYSIS AND TO PHYSICO-MOTOR LIMITATIONS. WITH RESPECT TO THE MIND, THIS POWER REPRESENTS SERENITY, THE RATIONAL THOUGHT OVER THOUGHTLESSNESS. CONTRADICTING THIS ADVICE CAN CAUSE DANGEROUS ERRORS IN DECISION MAKING. PHYSIOLOGICALLY SPEAKING, IT IS IMPORTANT THAT WE TAKE CARE OF CEREBRAL FUNCTIONS AND HEALTH, THAT WE TAKE CARE OF EVERYTHING THAT SYSTEM CONTROLS, ALTHOUGH YOU MAY EXPERIENCE DIFFICULTIES SLEEPING, WHICH APPEAR UNIMPORTANT, ACCORDING TO THE LETTER IT IS A VERY VULNERABLE AREA THAT, IF NOT TAKEN CARE OF, CAN EVEN RESULT IN MADNESS. AVOID BAD HABITS.
SPIRITUAL GRACE, GOOD LUCK WILL BE WITHIN REACH IF WE ARE VIRTUOUS, IF WE DO NOT DRINK EXCESSIVELY, IF WE REJECT DRUGS, IF WE REMAIN FAITHFUL TO OUR PARTNER, IF WE RESPECT THE ELDERS OF THE FAMILY.
IT SAYS THE NZILA (PATH) THIS YEAR IS ONE OF FRUGALITY AT THE TABLE, THAT WE MUST PREPARE THE MIND AND BODY TO DEVELOP THE SPIRIT, OF GOOD JUDGMENT, BECAUSE THE PURPOSE IS TO SERVE OTHERS.
TIME OF VIRTUE.
THE PRACTICE OF VIRTUE IN THE AMPLEST SENSE IS A MANDATE OF THIS LETTER. IT IS RECOMMENDED TO ENGAGE IN HONEST SOCIAL CONDUCT, TO BE DECENT AND EDUCATED, CORDIAL WITH THE ASSOCIATES, TO ELIMINATE ARROGANCE, TO BE HUMBLE AND SENSITIVE TO OTHER PEOPLE'S PROBLEMS.
GOOD JUDGEMENT.
THIS IS THE YEAR OF CHARITY, OF GOOD,
CHARITY, THE SERVICE TO OTHERS OF THE MOST SELFLESS FORM IS THE RULE OF CONDUCT FOR THIS YEAR. THE SPIRITUAL AND MATERIAL SATISFACTION THAT THIS PRACTICE WILL PRODUCE IN PEOPLE WILL BE EVIDENT.
THE OFT USED PHRASE “DO GOOD AND TAKE NO NOTE OF TO WHOM” IS THE GOLDEN RULE TO BE GOOD TO ONESELF AND WITH SOCIETY. OF COURSE,, RELIGIOUS PEOPLE ARE THOSE THAT MUST BE COMMITTED MORE TO THIS. THE CONSECRATION IN THE “MBUMBA”, (RAYAMIENTO OR INITIATION IN THE NGANGA, SPIRITUAL DEVELOPMENT AND SPIRITUAL CORONATION) WILL REPRESENT THE TRIUMPH AND EVOLUTION, ONE MUST NOT NEGLECT ANY OF THE RELIGIONS, THE BEST THING IS TO VALUE EACH OF THEM FOR WHAT THEY REPRESENT. ALTHOUGH YOU MAY NOT BE INITIATED IN SOME THEY MUST BE RESPECTED AS WELL AS THE PEOPLE WHO PRACTICE THEM. TO DENY OUR BELIEFS WILL LEAD TO THE FATALISM, SINCE MERELY SHOWING RESPECT PREDISPOSES ONE FAVORABLY.

LOOK TO NZULU (HEAVEN) MAKE EVERY DAY A CELEBRATION OF THE SPIRIT, WHEN YOU RISE LOOK TO THE SKY, (NZULU), CONTEMPLATE THE SUN AND YOU WILL SIMULTANEOUSLY RECEIVE A SENSATION OF GREATNESS AND SMALLNESS; BUT WHEN YOU DO THIS YOU WILL FEEL MORE THAN EVER A PART OF THE UNIVERSE AND THAT YOU CAN ALSO CHANGE THE COURSE OF THINGS. IT IS ADVISABLE TO WEAR A CHAIN ON THE NECK THAT HAS HUNG ON IT A SUN, BECAUSE THE COMPACT WITH NZULU (HEAVEN) IS THE BEST PROTECTION AGAINST NEGATIVITY.

THIS IT IS THE YEAR OF THE RULE OF EFFORT: ONE MUST BE INTELLIGENT, JUDICIOUS AND MAINLY KIND. YOU MUST LIVE PEACEFULLY, TO BE PATIENT AND JUST. BY DEMONSTRATING THIS ONE WILL FIND HAPPINESS. NGUENGUERENGUE’S ATTRIBUTES REPRESENT THE POWER OF CURING DISEASES; SHE DOMINATES IN THE EARTH AND THE SPRINGS; OF BOTH TAKE WHAT IS NECESSARY. IN ORDER TO HEAL THOSE WHO SUFFER. FIGHT EPIDEMICS, PROBLEMS WITH THE SKIN, OF THE EYES, CARDIOVASCULAR DISEASES, HYPERTENSION, CIRCULATION, MENTAL UPHEAVALS, ETC. ALSO SHE IS THE OWNER OF FLOWERS AND ALL THE BEAUTIFUL THINGS IN NATURE. NOTHING IS TO HER OTHER PEOPLE'S BECAUSE EVERYTHING THAT IS GOOD BELONGS TO HER.

YEAR OF THE PRESERVATION OF AND REFORESTATION OF THE TREES AND THE LOVE FOR THE FAUNA, AND THE FLORA. IN THIS YEAR THE POWER TO CURE WITH TREES PREDOMINATES: THE ROOTS, LEAVES, GRASS, FLOWERS, RESINS AND WATERS OF DIFFERENT ORIGINS: SEA, RIVERS, SPRINGS, WELLS, LAGOONS, RAINWATER ETC. OF SPECIAL IMPORTANCE DURING THIS YEAR PEOPLE PROTECT THEMSELVES FROM FIRE, DO NOT LEAVE FIRE IGNITED WHILE NOT AT HOME, NEITHER CANDLES. IF YOU TRAVEL TO OPEN PLACES. LOOK OUT FOR NATURE BECAUSE DURING THIS YEAR THERE WILL CONTINUE TO BE DISASTERS DUE TO HUMAN NEGLIGENCE. THE LETTER SAYS TO RESPECTS THE SEA, DO NOT TRAVEL IN QUESTIONABLE BOATS, REMEMBER THE OLD BANTÚ PROVERB THAT MAKES REFERENCE TO OUR SLAVING PAST AND INDICATES THAT “NKUMBRE KALUNGA, THE BOAT THAT COMES BY THE SEA, LOST ITS BOTTOM AND DISAPPEARED”, DON’T NAVIGATE IF GUIDED BY DESPERATION”. THE MORAL OF NCHUENDO (PATAKÍN OR PROVERB). THIS IT IS THE YEAR IN WHICH A PERSON CAN LOSE EVERYTHING IF SHE DECIDES IN FAVOR OF THE IMAGINATION INSTEAD OF FAITH. DO NOT MAKE VIOLENCE THE THEME OF YOUR LIFE. NEITHER FORCE NOR VIOLENCE WILL LEAD TO THYOURE GOAS, NOR ARROGANCE. THE NCHUENDO (PATAKÍN OR PROVERB) STATES: THE GORILA WAS STRONGEST OF THE PLANET AND WAS ALSO EQUIPPED WITH INTELLIGENCE. IT SPOKE LIKE THE PEOPLE. IN SPITE OF HIS STRENGTH AND INTELLIGENCE IT WAS BEATEN BY THE PARROT. MORAL: THINGS ARE NOT ALWAYS WHAT THEY SEEM, ARROGANCE BLINDS AND IT DOES NOT LET TO US SEE WHAT IS IN FRONT OF THE EYES.

NZALA NKOMBO (EBBÓ OR PURIFICACION). For the purification of the body (bath): Spring water; Well water; Water of River; Water of Sea; Rainwater; Water of Lagoon; Water from a Banana tree. In addition white table Wine Petals of five white roses. Combine all in a container.

Nzala Nkombo (ebbó or purification). A dry Coconut, wash it with waters of: River, Sea and Rain. Grease with unsalted pork fat; surround it with a fabric of white color; pass it from your head to your feet seven times. Later to deposit it in the trunk of a árbor of caña brava or cuban or chinese bamboo.

Fumigation for the body and the house:

For the body: Petals of four roses of white color. Petals of five roses of yellow color. Petals of six roses of red color. To spill them in a Spanish roofing tile with seven ignited coals of any type of wood. Pace the roofing tile on the floor and pass over it seven times.

For the house: Three leaves of medicinal trees. Place them in a Spanish roofing tile with nine ignited coals of any type of wood. Place one in each corner of the house later leave behind the exit door for three days.

WE PROVIDED THIS INFORMATION THE 27 OF DECEMBER OF 2011, WITH THE PRESENCE OF A COUNCIL OF BANTÚ PRIESTS OF CABILDO MUSUNDI

I PERFORMED THE PRE - CEREMONY CORRESPONDING TO THE ESTABLISHED CYCLE TO EXTRACT THE LETTER OF YEAR 2012. THE 28 OF DECEMBER OF 2011, AT 12:00 NOON THE LAST CEREMONY WAS PERFORMED: URIA NTANGO (COMIDA TO THE SUN).

AT 2:00 P.M. I (DIVINED) TO DETERMINE THE RULING POWER (FOR THE YEAR), CONCLUDING WITH THE CEREMONY AT SIX PM OF THE SAME DAY. THE CEREMONIAL ONES WERE REALISED IN THE HEADQUARTERS OF THE RELIGIOUS INSTITUTION OF THE BANTÚ OF CUBA. ALDO DURADES ROMAN. Investigator TATANDY OF THE MUSUNDIS PRESIDENT OF RELIGIOUS INSTITICIÓN BANTÚ OF CUBA.

LA LETRA DEL AÑO

2012-01-04T12:27:00.001-05:00

Letra del año del Cabildo Musundi de Cuba para el 2012
agradecimiento a Jose Millet y Tata Nsasi Masongo Quimbisa por enviarnos esta información

LETRA BANTÚ MUSUNDI AÑO 2012
PARA BENEFICIO DE CUBA Y LA HUMANIDAD

EN MEMORIA DE DON MANUEL ANTONIO NSAKU NE VUNDA EMBAJADOR DE MANI KONGO EN EL VATICANO, MBANZA-KONGO 1570-ROMA 1608; PRIMER AFRICANO ( CONGO MUSUNDI ) QUE VISITO AL VATICANO Y CUYOS RECTOS DESCANSAN ALLÍ ; EN MEMORIA TAMBIEN A SANTA TECLA (TECLA HERMINIA TORRES LA BEBA).;POR LO QUE AMBOS REPRESENTAN PARA NUESTRA RELIGIÓN MUSUNDI BANTÚ, GRACIAS.

MASENGO MA MBONGOLO SUGIERE" DECIRLE A LOS NIETOS DE SUS NIETOS LO QUE LOS PADRES DE SUS PADRES HAN VIVIDO”, DENTRO Y FUERA DEL CONTINENTE AFRICANO. (TERRITORIO BANTÚ MUSUNDI).

HABLA EL TERRITORIO DE NZAMUADI POSICIÓN NO.7:
PODER REGENTE NGUENGUERENGUE: (OSHÚN EN EL PANTEÓN YORUBÁ, MAMÁ CHOLA, CHOLANGENGE EN LA REGLA DE PALO Y LA CARIDAD DEL COBRE EN EL CATOLICISMO.

DIOSES ACOMPAÑANTES:
NYENDY DEL TERRITORIO DE NZAMBAMI POSICIÓN NO.6 (IDENTIFICADO EN EL PANTEÓN YORUBÁ COMO BABALÚ AYÉ, ASOJANO, EN LA REGLA DE PALO POR CUBAYENDY, LULENO Y PATA LLAGA Y EN EL CATOLICISMO SAN LÁZARO.
NKUNDIANZAZI DEL TERRITORIO NTATU POSICIÓN NO.3. (SHANGÓ EN EL PANTEÓN YORUBÁ, SIETE RAYOS Y NZAZI EN LA REGLA DE PALO Y SANTA BÁRBARA EN EL CATOLICISMO.

HONRAR A LOS ESPÍRITUS.
AÑO DE LA ESPIRITUALIDAD SUPERIOR, DEBEMOS HONRAR A NUESTROS ESPÍRITUS , SE DEBE HONRAR TODAS LAS COMISIONES DEL NTOFUÁ (REINO DE LOS ESPÍRITUS) RECIBIREMOS DESDE NZULU (EL CIELO) LA BENDICIÓN PARA SALVAR LA HUMANIDAD.

NKANGANÁ ERITONDA (AMARRE SU LENGUA). ESTE CUIDADO CON LO QUE DIGAN ; SEAN CAUTELOSOS.

DE ACUERDO CON LAS CARACTERÍSTICAS DEL DIOS REGENTE PARA EL AÑO ACTUAL, LAS PARTES DEL CUERPO HUMANO QUE SON SENSIBLES EN ESTE PODER, SON LAS PIERNAS, LA MENTE, ARTICULACIONES Y ABDOMEN. ESTAMOS REFIRIÉNDONOS A QUE SON LAS PARTES MAS PROPENSAS A ENFERMEDADES Y TRASTORNOS, EN EL CASO DE LAS EXTREMIDADES INFERIORES SE PUEDEN PADECER DOLENCIAS ATRIBUIBLES AL SISTEMA CIRCULATORIO, ENFERMEDADES REUMÁTICAS AGUDAS Y TAMBIÉN DEBEN PREVENIRSE LOS ACCIDENTES PROVOCADOS POR CAÍDAS, YA QUE TODOS LOS FACTORES SEÑALADOS PUEDEN CONDUCIR A LA PARÁLISIS Y EN GENERAL A LIMITACIONES FÍSICO-MOTORAS.

CON RESPECTO A LA MENTE, ESTE PODER REPRESENTA LA SERENIDAD, EL PENSAMIENTO RACIONAL POR ENCIMA DE LA IRREFLEXIÓN. CONTRADECIR ESTE PRECEPTO, PUEDE GENERAR SITUACIONES PELIGROSAS EN LA TOMA DE DECISIONES.
DE MANERA QUE, FISIOLÓGICAMENTE HABLANDO, ES IMPORTANTE QUE CUIDEMOS EL FUNCIONAMIENTO CEREBRAL, QUE ATENDAMOS TODO LO QUE CONTROLA ESTE SISTEMA, AUNQUE SEA UN TRASTORNO DEL SUEÑO APARENTEMENTE SIN IMPORTANCIA PUESTO QUE, SEGÚN LA LETRA ES UNA PARTE MUY VULNERABLE QUE, DE NO ATENDERSE, PUEDE DESENCADENAR HASTA EN LA LOCURA.

NO A LOS VICIOS, LA GRACIA ESPIRITUAL, LA BUENA SUERTE ESTARÁN A NUESTRO ALCANCE SI SOMOS VIRTUOSOS, SI NO NOS EXCEDEMOS EN EL CONSUMO DE BEBIDAS ALCOHÓLICAS, SI RECHAZAMOS LAS DROGAS, SI OBSERVAMOS UNA CONDUCTA FIEL CON NUESTRA PAREJA, SI RESPETAMOS A LOS MAYORES DE LA FAMILIA .

DICE LA NZILA (CAMINO) QUE ES EL AÑO DE LA FRUGALIDAD EN LA MESA, QUE DEBEMOS PREPARAR MENTE Y CUERPO PARA DESARROLLAR EL ESPÍRITU, EL BUEN JUICIO, PORQUE LA FINALIDAD ES SERVIR AL PRÓJIMO.

TIEMPO DE LA VIRTUD
LA PRÁCTICA DE LA VIRTUD EN EL MÁS AMPLIO SENTIDO ES UN MANDATO DE LA LETRA. SE RECOMIENDA TENER UNA CONDUCTA SOCIAL HONESTA, SER DECENTE Y EDUCADO, CORDIAL CON LOS SEMEJANTES, ELIMINAR LA ARROGANCIA, SER HUMILDE S Y SENSIBLES A LOS PROBLEMAS AJENOS.

DICE LA NZILA QUE ES EL AÑO DE LA FRUGALIDAD EN LA MESA, QUE DEBEMOS PREPARAR MENTE Y CUERPO PARA DESARROLLAR EL ESPÍRITU, EL BUEN JUICIO, Y QUE LA FINALIDAD DEBE SER SERVIR AL PRÓJIMO.

ES EL AÑO DE LA CARIDAD, DEL BIEN LA CARIDAD, EL SERVICIO A LOS DEMÁS DE LA FORMA MÁS DESINTERESADA ES LA REGLA DE CONDUCTA PARA ESTE AÑO . LA SATISFACCIÓN ESPIRITUAL Y MATERIAL QUE ESTE HECHO PRODUCIRÁ EN LAS PERSONAS QUE LA PRACTIQUEN SERÁ EVIDENTE.

LA FRASE TAN SOCORRIDA DE “HAZ BIEN Y NO MIRES A QUIÉN” ES LA REGLA DE ORO PARA ESTAR BIEN CON UNO MISMO Y CON LA SOCIEDAD.

COMO ES NATURAL, LAS PERSONAS RELIGIOSAS SON LAS QUE DEBEN COMPROMETERSE MÁS CON ESTE ENUNCIADO. LA CONSAGRACIÓN EN LA “MBUMBA”, (RAYAMIENTO EN LA NGANGA, EL DESARROLLO Y LA CORONACION ESPIRITUAL) REPRESENTARÁ EL TRIUNFO Y EL DESARROLLO, NO SE DEBE RENEGAR DE NINGUNA DE LAS RELIGIONES, LO ADECUADO ES VALORAR CADA UNA DE ELLAS EN LO QUE REPRESENTA.

AUNQUE NO ESTÉ INICIADO EN ALGUNA DEBEN RESPETARSE ASÍ COMO TAMBIÉN A LAS PERSONAS QUE LAS PRACTICAN. RENEGAR DE NUESTRAS CREENCIAS CONDUCIRÁ A LA FATALIDAD, PUESTO QUE EL SOLO HECHO DE MOSTRAR RESPETO PREDISPONE FAVORABLEMENTE.

TENGA LA MIRADA EN NZULU ( EL CIELO) HAGA DE CADA DÍA UNA FIESTA PARA EL ESPÍRITU, CUANDO SE LEVANTE MIRE AL CIELO, (NZULU), CONTEMPLE EL SOL Y RECIBIRÁ UNA SENSACIÓN DE GRANDEZA Y PEQUEÑEZ A LA VEZ; PERO CUANDO LO HAGA SENTIRÁ MÁS QUE NUNCA QUE ES PARTE DEL UNIVERSO Y QUE USTED PUEDE CAMBIAR TAMBIÉN EL CURSO DE LAS COSAS.

ES CONVENIENTE QUE USE UNA CADENA EN EL CUELLO QUE TENGA COLGADOS UN SOL, PORQUE EL TRATADO CON EL CIELO ES LA MEJOR PROTECCIÓN CONTRA LA NEGATIVIDAD.

ESTE ES EL AÑO DEL REINADO A PARTIR DEL ESFUERZO : DEBE SER INTELIGENTE, JUICIOSO Y SOBRE TODO SER BONDADOSO. DEBE VIVIR EN PAZ, SER PACIENTE Y JUSTO. EN TODO LO EXPUESTO ENCONTRARÁ LA DICHA.

ATRIBUTOS DE NGUENGUERENGUE
REPRESENTA EL PODER DE LA CURA DE ENFERMEDADES ; DOMINA EN LA TIERRA Y LOS MANANTIALES ; DE AMBOS MEDIOS TOMA LO NECESARIO. PARA SANAR A LOS QUE PADECEN. COMBATE LAS EPIDEMIAS, LOS PADECIMIENTOS DE LA PIEL, DE LOS OJOS, LAS ENFERMEDADES CARDIOVASCULARES, LA HIPERTENSIÓN, CIRCULACIÓN, TRASTORNOS MENTALES, ETC. TAMBIÉN ES DUEÑO DE LAS FLORES Y DE TODO LO BELLO DE LA NATURALEZA. NADA LE ES AJENO PORQUE TODO LO QUE ES BUENO LE PERTENECE.

AÑO DE LA PRESERVACIÓN Y REFORESTACIÓN DE LOS ÁRBOLES Y EL AMOR POR LA FAUNA, Y LA FLORA.

ESTE AÑO PREDOMINA EL PODER DE CURAR CON LOS ARBOLES : LAS RAÍCES, HOJAS, HIERBAS, FLORES, RESINAS Y AGUAS DE DISTINTAS PROCEDENCIAS: RÍOS, MANANTIALES, POZOS, LAGUNAS, AGUA DE LLUVIA, DE MAR ETC.

DE MANERA ESPECIAL DURANTE ESTE AÑO LAS PERSONAS DEBEN CUIDARSE DEL FUEGO, NO DEJE LUMBRE ENCENDIDA MIENTRAS ESTÉ FUERA DE CASA, TAMPOCO VELAS. SI VA DE EXCURSIÓN A LUGARES ABIERTOS CUIDE LA NATURALEZA PORQUE DURANTE ESTE AÑO CONTINUARÁN PRODUCIÉNDOSE DESASTRES POR LA NEGLIGENCIA HUMANA.

DICE LA LETRA QUE RESPETE EL MAR, QUE NO VIAJE EN EMBARCACIONES INSEGURAS, RECUERDE UN ANTIGUO REFRÁN BANTÚ QUE HACE REFERENCIA A NUESTRO PASADO ESCLAVISTA Y SEÑALA QUE “NKUMBRE KALUNGA, BARCO QUE VIENE POR EL MAR, PERDIÓ el FONDO Y SE FUE A PIQUE”, NO NAVEGUE SI ESTÁ GUIADO POR LA DESESPERACIÓN”.

LA MORALEJA DE UN NCHUENDO (PATAKÍN).
ESTE ES EL AÑO EN QUE LA PERSONA PUEDE PERDERLO TODO SI OPTA POR LA FANTASÍA EN VEZ DE POR LA FE.

NO VIOLENTE LOS TEMAS DE SU VIDA. NI LA FUERZA NI LA VIOLENCIA LO CONDUCIRÁN A LA META, TAMPOCO LA ARROGANCIA.

DICE EL NCHUENDO (PATAKÍN) : EL GORILA ERA EL MÁS FUERTE DEL PLANETA Y ESTABA DOTADO TAMBIÉN DE LA INTELIGENCIA. HABLABA COMO LAS PERSONAS. A PESAR DE SU FORTALEZA E INTELIGENCIA FUE VENCIDO POR EL LORO.
MORALEJA: NO SIEMPRE LAS COSAS SON LO QUE PARECEN, LA ARROGANCIA CIEGA Y NO NOS DEJA VER LO QUE ESTÁ DELANTE DE LA VISTA.

NZALA NKOMBO (EBBÓ O PURIFICACION).
Para la purificación del cuerpo (baño):
Agua de Manantial; Agua de Pozo; Agua de Río; Agua de Mar; Agua de Lluvia;
Agua de Laguna; Agua de una Cepa de Plátano (árbol de plátano). Además Vino de Mesa de color blanco; Pétalos de cinco rosas blancas.Todos unidos en una vasija.

Nzala Nkombo (ebbó o purificación ).
Un coco seco lavarlo con aguas de : Rio, Mar y Lluvia. Untarle manteca de cerdo sin sal; envolverlo con una tela de color blanco ; flotarlo desde la cabeza hasta los pies siete veces. Después depositarlo en el tronco de un árbor de caña brava o bambú, cubano o chino.

Sahumerio para el cuerpo y la casa:
Para el cuerpo:
Pétalos de cuatro rosas de color blanco.
Pétalos de cinco rosas de color amarillo.
Pétalos de seis rosas de color rojo.
Verterlas en una teja tipo española con siete carbones encendidos de cualquier tipo de madera.
Se ubica la teja en el piso y se pasa por encima de ella siete veces.

Para la casa:
Tres hierbas (hojas) de árboles medicinales.
Verterlas en una teja tipo española con nueve carbones encendidos de cualquier tipo de madera.
Se va ubicando en cada esquina de la casa después se deja detrás de la puerta de salida tres días.
INFORMAMOS
EL 27 DE DICIEMBRE DEL 2011, CON LA PRESENCIA DE UN CONSEJO DE SACERDOTES BANTÚ DEL CABILDO MUSUNDI SE REALIZO LA PRE - CEREMONIA CORRESPONDIENTE AL CICLO ESTABLECIDO PARA EXTRAER LA LETRA DEL AÑO 2012.
EL 28 DE DICIEMBRE DEL 2011, A LAS 12 M SE HIZO LA ÚLTIMA CEREMONIA : URIA NTANGO (COMIDA AL SOL) . A LAS 2:00 PM SE PROCEDIÓ A EXTRAER EL PODER REGENTE , CONCLUYENDO CON LA CEREMONIA A LAS SEIS DE LA TARDE DEL MISMO DÍA.

LOS CEREMONIALES SE REALIZARON EN LA SEDE DE LA INSTITUCIÓN RELIGIOSA BANTÚ DE CUBA.

ALDO DURADES ROMÁN.
Investigador
TATANDY DE LOS MUSUNDIS
PRESIDENTE DE LA INSTITICIÓN RELIGIOSA BANTÚ DE CUBA.

Recent News: Roberto Chile's work comes to the U.S.

2011-10-25T22:12:00.000-04:00

A sample of the photographer and filmmaker Roberto Chile "Images of everyday Afro-Cuban" opened in New York under the auspices of the embassies of Venezuela and Cuba in the United States.

Read more: http://www.cubaheadlines.com/2011/10/24/34232/cuban_photographic_exhibition_in_new_york.html#ixzz1bqfqW69r
Original article here!

One of Cuba’s top photographers and filmmakers, Roberto Chile will
debut his new film “I Am Tata Nganga” in Oakland at

Samuel Merritt University
Fontaine Auditorium
Health Education Center
400 Hawthorne Avenue
Oakland CA 94609
510-869-6161 / 510-869-6247

Corner of Hawthorne and Summit - "Pill Hill"

Thursday, October 27, 2011
4:00 PM - 5:30 PM

Roberto Chile Presents "I Am Tata Nganga", a 22 minute documentary following the life of Enrique Hernandez Armenteros, one of the eldest Paleros of Guanabacoa.

This event is free and open to the public

PALO: LA MAGIA NEGRA DE LA SANTERÍA

2011-10-19T16:38:00.001-04:00

Palomayombe.com fue fundado en el año 2001. Desde ese tiempo su propósito a sido dar al mundo información precisa sobre la religión que se conoce como el Palo, o Palo Mayombe, Brillumba, Palo Monte, Kimbisa. En la última década han habido libros y artículos que le ha dado al mundo buena información sobre la religión y sus practicas. Puede encontrar enlaces para algunos de esos sitios aquí o comprar libros disponibles en nuestra librería.

Por esta razón hoy en día es mas importante definir lo que Palo NO es en vez de lo que es. Palo NO es la "parte de magia negra de la Santería." Esta idea no solo es ofensiva sino muchos charlatanes la usan para poder aprovecharse de la gente. Si lo que buscas es hacerle daño a alguien, hacer cosas ilegales sin que te lleven preso, o forzar a una persona que te ame usando "magia negra de la Santería" en cambio por dinero te están robando. El propósito de estas tradiciones es para curar "enfermedades." Para los Congos, "enfermedad" no solo es cuando uno tiene un problema con su cuerpo, por ejemplo cuando uno necesita aspirina, sino también incluye pérdida, tanto como en propiedad, trabajo o amor.

Las raíces Afro-Cubanas del Palo están evolucionando y creciendo adentro de otras culturas. Considerada hace tiempo una religión secreta y casi completamente oral, hoy en día se encuentra en el siglo XXI parte de un mundo complejo y tecnológicamente avanzado. Palo esta ajustándose a su nuevo ambiente y los charlatanes que buscan explotar al publico también se están ajustando. Pero, los seguidores de estas tradiciones ya no estarán completamente en la oscuridad y serán mas capaces de saber la verdad de la impostura. Ignorancia, miedo, pobreza, esclavitud y persecución no serán las cosas que atraen los individuos a esta religión. Por esta razón es importante que aprendan lo mas que puedan aprender antes de buscar un camino en el Palo. Esta NO es una tradición donde la gente se inicia sin maestro, sin padrino. Participación en una comunidad de Paleros es importante para el crecimiento espiritual adentro de la religión. Cuidado con Paleros que dicen tener poderes pero no tienen mayores.

Aunque yo les recomiendo a los que buscan ayuda y buscan iniciarse en esta religión que investiguen lo mas que puedan no quiere decir que lo que uno aprende de libros pueda reemplazar la sabiduría de un padrino o una madrina (cuando uno pertenece a un templo de Palo el sacerdote del templo se le dice padrino o madrina) y los secretos espirituales que se aprenden en un munanso (templo de Palo). Palo no se puede aprender de manuales y el intelecto nunca reemplazara la espiritualidad pero el intelecto nos ayuda en entender quien somos y por que se hacen las cosas que se hacen. La necesidad
de conseguir un equilibrio entre el hombre, las fuerzas creativas de la naturaleza y los ancestros deben de ser tomadas como una forma de vivir, y junto con lo que aprendemos nos volvemos en mejores personas.

Para evitar el fraude debe de informarse bien antes de buscar ayuda de un Palero o una Palera. Como cualquier tradición religiosa, si se quiere iniciar su deber es saber que, cuando, quien y los por ques de la religión.

Tata Oscar
Tata Nkisi Joel F.

Nfumbe

2011-10-04T13:10:00.001-04:00

Magic is the ability to control the world by supernatural means but magic cannot be performed at the whim of the Palo practitioner otherwise known as the Palero. Rather, the Palero must act with approval of all spirits in order for his work not only to function but also to not cause problems. This is why a good Palero is in touch with the ancestors, the earth and is ultimately a religious person and a spiritual being. Through this he or she will create a relationship with the spirits and ultimately receive their blessings. This does not mean that most Paleros act this way, it is simply a logical observation as
to how they are expected to act.

A Palero cannot do as he wishes at his own whim. Aside from his pact with the dead of his lineage, known as bakulu, the Tata or Yaya also makes a pact with a spirit from the cemetery. Once again we can observe the relationship between the Palero an his surroundings as he enters the cemetery ceremonially identifying himself and asking for blessings as well as paying his respects to the mpungos (kimpungulu) that live their, specifically Centella Ndoki and Bacobayende carretonero. It is important to note that the Palero does not ENSLAVE a spirit. Rather he comes to an agreement with him. Much like a tree or plant that must be in harmony with the Palero in order for his work to be effective, the Palero cannot take any spirit he wants. This spirit is bound to the Palero for life and is represented by a human bone and empowered by ceremonies and ingredients placed in a ritual object called an nkisi, nganga or prenda. The Tata or Yaya in posession of an nkisi tells the spirit what needs to be done, but he consults through divination to see if what he wants to accomplish can be done. His relationship with his prenda becomes extremely personal. The first 40 seconds of the following video shows us just that. Here the Tata says, "The relationship between the gangulero and his prenda is much stronger than the norm. It is this way because the gangulero carries the bond in the blood that runs through his veins, this creates a very intimate and profound relationship between the two, coming to a point where the prenda is worth more to him than anything else in the world, more than riches or any mundane pleasure, his prenda is everything to him, it is the past, the present and the future." He goes on to say, "once he has died it is a great honor for the gangulero to continue working with those spirits he communed with during his life, this is an honor that must be earned, an honor that maybe lost if one succumbs to the temptations that are presented through the years. The gangulero that truly works this should always work it clean, through the nganga's favor he can earn this honor." The video goes on to show a traditional animal sacrifice used to fortify the nganga.

Video provided by www.kansikiese.com Please note I have no affliation with www.kansikiese.com

Consultations on possible religious vocation in Palo as well as the resolution of personal or spiritual problems utilizing Congo traditions are available. For inquiries, please contact tataguerra@yahoo.com

Services

2011-10-03T22:42:00.002-04:00

Who Am I and What services do I offer?

My name is Oscar. I was originally initiated into Palo in 1995 and currently reside in Miami, Florida. My lineage is Kimbisa con Mayombe Guanofilo con Mulenda Santo Cristo Buen Viaje which stems from Tata Roque Zamora from Parraga, Municipio de Arroyo Naranjo, Havana Cuba. My elders and teachers are Tata Manuel Kongo and Tata Nsasi Masongo Quimbisa. I am eternally thankful to them for their patience and generosity over the years.

As a Tata in the Quimbisa tradition my primary ethical responsibility is to work for the betterment of our society and lineage. If what you seek is to harm a person, enslave people or make zombies then please do not contact me. I do not do "magical" things that will make you win the lottery, have any lover you desire or find a pot of gold at the end of a rainbow for that matter. I also do not sell prefabricated "blessed" nkisi, talismans, oils, incense, candles, statues etc. As previously mentioned in the article titled, "Palo: The Dark Side of Santería" the purpose of these traditions is to cure an "illness." Illnesses can include loss of property, work, love and lack of success. In short, categories of illness and medicine in English and Kikongo overlap but do not coincide.^ⁱ

That being said if you feel you are a victim of witchcraft, if you feel that your home or life is haunted, if you feel that there is a supernatural force that does not allow you to prosper, if you feel you are at a crossroad then I may be able to help. Also, if you feel like you have a serious call to our faith then feel free to contact me (tataguerra@yahoo.com).

i Michael D. Harris (Editor), Wyatt MacGaffey (Editor), National Museum of African Art (U.S.), Sylvia H. Williams (Editor), David C. Driskell (Editor). Astonishment and Power: The Eyes of Understanding : Kongo Minkisi : Resonance, Transformation, and Rhyme : The Art of Renee Stout Washington, D.C. Smithsonian Books (May, 1993) 62

Gurunfinda

2011-10-03T21:08:00.006-04:00

Gurufinda is the mpungo or spirit of the woods including all plants, weeds, vines and trees. He is the god of herbal medicine. Without Gurufinda, no potion, remedy, medicine, or magic could exist. He is the proverbial owner of Palo. All plants and sticks that grow in the forest are alive and inhabited with a strength that is derived from the earth, the sky, water that falls on it for it grow. Gurufinda is the deified representation of such pacts. His mention as well as the use of plants, weeds, vines and trees are worth discussion since their use is central to Palo practice. Palo practices revolve around beliefs in animism and the practice of sympathetic magic where like produces like. In other words everything around us is alive and contains a spirit which creates an action which can be duplicated by imitation.

The relationship between the Palero and the forest is such that as he enters it his first action should be to greet it identifying himself in traditional Palo fashion and to give it an offering expressing respect and gratitude. Afterwards the Palero should recognize the items he seeks for his work, which most often will be a tree or a plant or both. The Palero should be trained to recognize the proper use of the tree or herb and should approach it with respect and make it an offering. Oftentimes the efficacy of his work will depend on the relationship created between the Palero and the tree or herb, since the Palero believes the plant is a living spirit its unwillingness to work for him would be detrimental. Because of this he must know what plants and sticks can be approached during specific times of the day as well as a particular stage in the lunar cycle depending on the desired effect of the work.

The above video courtesy of www.maiombe.com was filmed in Cuba and shows the intimate relationship between the Palero and the most important tree of the forest, Ceiba Ngundu. It is believed that the Ceiba (silk cotton wood) Tree is so powerful that in it inhabit all spirits, the respect and adoration for the tree is so great Paleros gather around it to sing and drum.

As with most things in Palo, the right to enter the woods, gather plants and sticks is granted via a ceremony and reception of an object representing Gurunfinda, this initiation grants "licensia" - license or permission. The object representing Gurufinda is hung in a gourd or pouch called a makuto, or resguardo de Seke in many houses. In rare form you will find this Mpungo inside a cauldron. He can also be put in a clay dish. Gurufinda is considered to be one of the initiations that help "complete" the Tata in his road to becoming Tata Ndibilongo Tuyembere. In today's day and age where Palo is practiced in areas where most plants and sticks are readily available many of the items necessary are purchased either at a botanica or over the Internet. This does not invalidate the work being done, rather if the Tata does have licensia, he must perform the proper ceremonies and incantations on the items in order for them to be effective.

Consultations on possible religious vocation in Palo as well as the resolution of personal or spiritual problems utilizing Congo traditions are available. For inquiries, please contact tataguerra@yahoo.com

Initiation

2011-10-03T13:04:00.002-04:00

To be initiated means to become part of something, to be accepted as a member of a group or society. Like many initiations Palo initiation is likened to a simultaneous death and rebirth and occurs for various reasons but one of the most prominent is to overcome an illness or affliction. As previous mentioned in "Palo Mayombe The Dark Side of Santeria", illness is not always necessarily seen in the Congo view as an illness that is cured by taking an aspirin (although it is included in it). Anthropologists have described the traditional Congo drum known as ngoma as the Drum of Affliction because drumming is often associated with initiation and initiation is often associated with an affliction. Since the Congo world is so closely knit to the world of the dead, specifically the ancestors, when one becomes initiated one not only becomes part of a member of a group or society of living but it is believed that they also become part of a group or society of the dead members of that congregation. Initiation is not limited to cure affliction however, it can be deemed necessary as part of a vocational calling and it is believed to enhance both the mediumship of those being initiated as well as to aid in their spiritual evolution. To become initiated also means to become part of what is usually a small autonomous group led by an "elder" that makes up a "house" otherwise known as a "munanso" and belongs to a particular school or lineage of Palo, the most popular being Mayombe, Briyumba and Kimbisa. Like most religions with separate schools each Palo lineage seems to claim authenticity and power over the other yet Palo practices are fluid enough to allow cross initiations among the lineages. Therefore it's not uncommon to meet a practitioner who's lineage may be "Kimbisa con Mayombe" or "Briyumba con Mayombe."

Initiation does imply an ethical responsibility that will be carried out by the initiate. Not all lineages state those ethics, one lineage known as Quimbisa however, does. These 14 oaths taken during initiation were instituted to create peace within this fraternity and make sure that the “brothers” and “sisters” were strongly united by the bonds of faith. They are:

1. Do you swear that you believe in the existence of a single God?
2. Do you swear to be free and devout?
3. Do you swear to love and to have loved your parents?
4. Do you swear to be humane, and charitable to your fellow man?
5. Do you swear to accept and obey the laws that you are aware and unaware of that guide this institution?
6. Do you swear to fulfill your obligations imposed upon all servants of this Institution for own well being?
7. Do you swear to embrace the desire for knowledge in order to understand and apply the ideals of this Institution?
8. Do you solemnly swear by your word and by the crucifix you hold in your hand that no wicked persons have not coerced you and that you enter the bosom of this Institution freely and without manipulation?
9. Do you swear to embrace the desire for knowledge with the goal of helping your fellow man with total loyalty to the institution?
10. Do you swear to forgive your enemy?
11. Do you swear not to blaspheme?
12. Do you swear not to betray this sacred Institution?
13. Do you swear to help your brothers and sisters even at the cost of personal sacrifice in the event of a disgrace, illness, imprisonment, or death?
14. Do you swear to never deviate from these sacred principals that bestow spiritual knowledge?

Tata Manuel Kongo, an initiate of Quimbisa tells us, “these oaths are not only for the good of the bonds that tie together the initiates of the institution but also for spiritual development of the individual. We believe that by always abiding by these oaths the initiate will develop a good relationship with the ancestors and they will always guide and help him or her.” A similar “code of conduct” was recently found and documented in Cuba among other lineages by a Linguist, Armin Schwegler, from the University of California while doing research in Cuba. He writes, “Paleros rarely if ever take advantage of their clientele, and all the tata and ngudi nganga^¹ I have known invariably foregrounded a code of conduct that stresses personal civic responsibility over monetary interests. They do not, in other words, subvert the system, and they strongly feel that the quality and efficacy of their ritual stems from its fixed, structured, and morally sound nature.”^ⁱ

It is important to take note of this because it is an example of Congo ethics continuing to play a role among the practitioners of these traditions. It is also easy to understand how these ethics become hard to employ in the United States, where we are taught that the individual and monetary gain takes precedence over society.

There are a number of hierarchical positions following initiation. The first initiation is that of ngueyo or "pino nuevo." A person may become an ngueyo and stay an ngueyo for the rest of their lives. Otherwise they may study and develop to a second stage of initiation, usually after at least one year, and become a Tata (father) or Yaya (mother). Aside from becoming a Tata or Yaya one can also occupy a "position" or "plaza" within a munanso. Different positions vary according to the different lineages. Some Quimbisa houses for instance have 10 positions, others may have four. The initiator or godfather of the munanso is the Tata Ndibilongo Tuyembere. The other positions normally occupied by the godchildren are Bakonfula, Talanquero, Manzanero and Yaya. Each position is accompanied by its own ceremony performed by the godfather.

Consultations on possible religious vocation in Palo as well as the resolution of personal or spiritual problems utilizing Congo traditions are available. For inquiries, please contact tataguerra@yahoo.com

1 Ngudi nganga - Priestess

i Schwegler, Armin. Bozal Spanish: Captivating new evidence from a contemporary source

(Afro-Cuban “Palo Monte”), University of California, Irvine 3 Aug 2005.

El Llanto del Quimbisero

2011-09-29T20:54:00.003-04:00

Bendicion Santo Cristo kuenda.
Primero Nzambi que todas la cosas.
Por la senal de la santa Cruz Sambia manda que yo reza.
Wiriko Bantu!

La ceremonia del "Llanto" del Quimbisero es una de las ceremonias mas hermosas que existen. Aparte de la ceremonia clasica que se le hace al mayombero muerto con las cepas de platano etc., el Quimbisero del Santo Cristo del Buen Viaje, se entierra en su ataud consagrado a Centella Ndoki, el barco para el viaje eterno, se viste entonces con sus trajes sacerdotales, con su mpaka menso como almohada eterna, se le ponen secretos en la boca, las manos y los pies.

Su pecho y corazon se consagran con unas firmas especiales para que su diantimate queme ardiendo como el sagrado corazon de Jesucristo en el cielo (bilocuenda nchila isa nsulo mbote mbote pandilanga nsala). El difunto mpangui de la Regla Quimbisa, se entierra con el Cristo Crucificado de la Nganga Mayor (Pandilanga Abasi) que tiene para que pueda bendecir tambien despues de la muerte y servir la Orden Kimbisa hasta el final de los siglos, y se le cubre el rostro con un panuelo especial y unas firmas. El mpangui difunto gozara' entonces de la vista eterna de Dios para la Eternidad. El Santisimo Sacramento, Kunanquiza Nganga lo cuidara' para siempre segun la Tradicion de la Krillumba sagrada que reposa a los pies de la Cruz del Redentor de los Pecados y Justo Juez. Por eso cuando bajan las divinas inspiraciones de la Regla Kimbisa, el medium, el Ngombe Nganga toma en la mano un crucifijo y una mpemba.

Es una ceremonia incrediblemente hermosa.

El verdadero Quimbisero del Santo Cristo Buen Viaje es un hombre sagrado que la Institucion toma en sus legiones celestiales como se toma a un Santo.

La Regla Kimbisa del Santo Cristo del Buen Viaje, en linaje directo de Andrés Petit y las Ordenes fundadas por el desde la Primera consagrada a Santa Maria Orizaba, tiene sus secretos sincreticos con el Cristianismo y los Caballeros del Temple de Jerusalem, la Masoneria y los Abakwa.

Creo que esto haya sido la primera cosa semipublica que se haya escrito sobre ese tema.

Creo que ahora entiendan de como la Kimbisa, sea una Regla entera aparte con sus rituales para nada parecidos a las otras Ramas y que sea algo mas que simple brujeria o sincretismo.

Como dice el muerto mio, Palo Monte e' cosa grande, viene de lo infinito.

Que Dios los bendigas

Tata Manuel Kongo
Guatukan Nganga
+Santo+Cristo+Buen+Viaje+

The Quimbisero's Cry

2011-09-29T20:50:00.002-04:00

Bendicion Santo Cristo kuenda.
Primero Nzambi que todas la cosas.
Por la senal de la santa Cruz Sambia manda que yo reza.
Wiriko Bantu!

The ceremony known as the "Llanto" (cry) of the Kimbisero is one of the most beautiful ceremonies that exist. Apart from the classical ceremony that is done to the deceased mayombero with the root of the plantain etc., the Kimbisero of Santo Cristo del Buen Viaje is buried in a coffin that is consecreated to Centella Ndoki, the ship that will go on the eternal journey, he is dressed in his ritual garments, with his mpaka mensu as his eternal pillow, secrets are placed in the mouth, hands and feet. His chest and heart are consecreated with special firmas so that his heart will burn like the sacred heart of Jesus Christ in the sky. The deceased mpangui (brother) of the Rite, is buried with the Crucifix of his main Nganga so that he can continue to bless after his death and serve the Kimbisa Order and his face is covered with a special cloth and some firmas. The deceased mpangui will rejoice God's eternal life eternally.

The Sacred Sacrament, Kunanquiza Nganga, will always care for him according to the tradition of the sacred Kriyumba (skull) that lies at the foot of the Cross of the Savior of Sins. It is for this reason that when the divinities of the Kimbisa Rites come down, the Ngombe Nganga will take in his hand a crucifix and an mpemba (candle). It truly is a wonderful ceremony. The true Kimbisero of Santo Cristo Buen Viaje is a sacred man that the Institution takes into his celestial legions the same way a Saint is taken in. The Kimbisa Rite of Santo Cristo del Buen Viaje, the direct lineage of Andre Petit and the Orders that he established from the First consecration to Maria Orizaba, has it syncretic secrets with Christianity and the Knights of the Temple of Jerusalem.

I believe this is the first semi-published work that examines this theme.

I hope that all of you now understand how Kimbisa is a Rite that is separate from others with its own rituals that are unlike others and is more than just simple witchcraft.

Tata Manuel Kongo
Guatukan Nganga
+Santo+Cristo+Buen+Viaje+

PALO: THE DARK SIDE OF SANTERIA

2011-09-28T22:28:00.006-04:00

Palomayombe.com was originally founded in 2001. Since its inception its primary purpose was to provide the world with accurate information about the religion known as Palo (aka Palo Mayombe, Palo Monte, Kimbisa). Over the past decade there have been a few articles and websites in English dedicated to Palo that give it a fair representation and accurately define the religion and its practices. Links to those sites can be found at the end of this entry.

Because of this, it seems like today it may be more important to define what Palo is NOT rather than what it is. Palo is NOT the "dark side of Santería" this term is not only offensive and misleading but sadly enough is being used to describe the Palo religion in the mainstream media as well as to commericalize the religion and target those who are usually seeking a quick fix to a solution that will not be solved by these means. If what you seek is to harm people, the ability to do illegal things without getting caught, or to force someone to love you and you are quickly promised what your heart desires through the use of "the dark side of Santería" in exchange for large sums of money then you are being robbed. The purpose of these traditions is to cure an "illness." It is important to note that illness however is not defined the same way in the Western world as it is among the Congo. Aside from illnesses that require aspirin for instance, illness can include loss of property, work, love and lack of success. In short, categories of illness and medicine in English and Kikongo overlap but do not coincide.^ⁱ

Palo is evolving as its Afro-Cuban roots expand to other cultures. Once a religion practiced under strict secrecy, almost entirely based on oral knowledge, it now finds itself in the 21^st century part of a highly advanced and technologically complex world. Palo is now adjusting itself to its new environment and charlatans who see every way to exploit this opportunity are adjusting along with it. Adherents are now more likely to be well educated, mobile and not easily convinced by spurious religious claims. Ignorance, fear, poverty, slavery and persecution are no longer the key elements attracting people to the religion. Therefore it's imperitive that people learn as much as they can before seeking a path in Palo. Please note that this is not a religion where individuals “self initiate” or give themselves “promotions” to higher levels. Participation in a community of Paleros is critical to growing spiritually and within the religious hierarchy. Beware of Paleros that claim to be "powerful" or wise and make promises yet have no ties to their elders.

While I encourage anyone that is looking into visiting a Palo priest whether it be to resolve a problem or to seek initiation to do as much research on Palo as possible it goes without saying that the intellectual effort one puts into research will never replace the guidance and wisdom of a godparent (when one belongs to a Palo temple the priest of the temple is referred to as the godparent) and the spiritual secrets that are shared in the Munanso (Palo Temple or House). Palo cannot be learned from manuals or books and intellect will never replace religiosity, but intellect helps us understand who we are and why certain things are done the way they are. The need to seek a balance between men and the creative forces of nature and our ancestors must be felt and practiced as a way of life, and together with intellectual learning, we become better human beings.

To avoid fraud become well informed prior to seeking help from a Palo practitioner. Like any religious tradition, if you wish to eventually become an initiate your business should be to know the what, when, who and why’s of the religion.

Tata Oscar
Tata Nkisi Joel F.

For more on Palo and what it is please see below:

http://en.wikipedia.org/wiki/Palo_(religion)
http://www.nganga.org/
http://www.angelfire.com/weird/santocristo/intro.html

Pics

2001-09-30T14:09:00.004-04:00