1000+ images about World Religions - Syncretistic Traditions on Pinterest | Facts, Eyes and BBC Forward Santeria (Way of the Saints) is an Afro-Caribbean religion based on Yoruba beliefs and traditions, with some Roman Catholic elements added. The religion is also known as La Regla Lucumi and the Rule of Osha. Santeria is a syncretic religion that grew out of the slave trade in Cuba. See More ï¿œDEATH & DYING BY DIFFERENT RELIGIONSï¿œ - SANTERIA ï¿œDEATH & DYING BY DIFFERENT RELIGIONSï¿œ Bratislava, Slovak Republik ♦The growth of Santeria Santeria is essentially an African way of worship drawn into a symbiotic relationship with Catholicism.The Encyclopedia of Religion, ed. Marcea Eliade Santería is an amorphous, practical, and oral tradition which promises wisdom and power in dealing with life's hardships.Hector Avalos, Introduction to the U.S.

Latina and Latino Religious Experience, 2004 ♦Santeria (The way of the Saints) is an Afro-Caribbean religion based on Yoruba beliefs and traditions, with some Roman Catholic elements added. The religion is also known as La Regla Lucumi and the Rule of Osha. ♦Santeria incorporates elements of several faiths and so is what's called a 'syncretic' religion. It has grown beyond its Yoruba and Catholic origins to become a religion in its own right, and a powerful symbol of the religious creativity of Afro-Cuban culture. ♦The centre of the religion is Cuba, but it has spread to the USA and other nearby countries, particularly after the Cuban revolution in 1959. For a long time Santeria was a secretive underground religion, but it's becoming increasingly visible in the Americas: Once dismissed as a ghetto religion practiced only by the Caribbean poor and uneducated, Santeria has a growing following among middle-class professionals, including white, black and Asian Americans. There are police officers in New York who pray to Obatala, the father of all deities, or orishas, before they slip on their gun belts.

There are lawyers and professors, civil servants and musicians whose homes are filled with altars laden with flowers, rum, cake and cigars to keep the gods happy and helpful. Many dress in white to symbolize purity. Lizette Alvarez, After Years of Secrecy, Santeria Is Suddenly Much More Popular. And Public, New York Times 27/01/1997 Revolutionary Cuba clamped-down on Santeria at first, but over the last 15 years or so the government tolerated it more and more and now allows it to flourish. Cynics say that this is because Santeria brings considerable hard currency to the island. It's difficult to know how many people follow Santeria, as there's no central organisation, and the religion is often practised in private. Some estimates go as high as a hundred million Santeria believers worldwide. ►BELIEFS ♦Santeria deities The religion focuses on building relationships between human beings and powerful, but mortal, spirits, called Orishas. An Orisha is a manifestation of Olodumare (God).

♦Santeria and slavery Santeria was created in Cuba by the mingling of Yoruba traditions brought by enslaved Africans from Nigeria and Benin with the Roman Catholic faith of the Spanish plantation owners. Attempts were made to convert the enslaved Africans, but while they accepted much of the missionary teachings, they didn't find that these provided sufficient 'religious fulfilment'. They continued to practice their own rituals, which they found to be useful and effective, and which, most importantly, filled the spiritual space in lives torn from their original cultural foundations. What happened next was remarkable: ...in Cuba the Catholic church was tolerant of ethnic traditions and even allowed various African groups to create their own "clubs," which became known as the Cabildos. The Cabildos were not only ethnic clubs but also religious organizations under the secret leadership of the babalawo - the religious functionary whose patron divinity was Orunmilla, the oracle divinity of the Yoruba. The contact between African religion and Catholicism in Cuba yielded a synthesis known as Santeria... ... there was a strong symbiosis between the Catholic sacramental system and that of traditional African religion.

Under the Yoruba babalawo, the Catholic calendar was wisely utilized for the veneration of African saints. The word santeria itself means veneration of the saints. Charles H. Lippy and Peter W. Williams, eds, Encyclopedia of the American Religious Experience: Studies of Traditions and Movements, 1988 Followers believe that these spirits will give them help in life, if they carry out the appropriate rituals, and enable them to achieve the destiny that God planned for them before they were born. This is very much a mutual relationship as the Orishas need to be worshipped by human beings if they are to continue to exist. In a Supreme Court Case in 1993, Justice Kennedy in his decision said: The Santeria faith teaches that every individual has a destiny from God, a destiny fulfilled with the aid and energy of the orishas.The basis of the Santeria religion is the nurture of a personal relation with the orishas, and one of the principal forms of devotion is an animal sacrifice. According to Santeria teaching, the orishas are powerful but not immortal.

They depend for survival on the sacrifice.Justice Kennedy, 1993 Orishas can be perceived in the physical universe by initiates, and the whole community can share in their presence when they possess a priest during some rituals. ♦Influence of Catholicism The Roman Catholic element in Santeria is most obvious in the way Orishas are associated with Catholic Saints such as: Saint Barbara [Shangó], who embodies justice and strength, and is associated with lightning and fire Our Lady of Charity [Ochún] - the Yoruba goddess of the river, associated with water, yellow, sweets, money, and love Saint Lazarus [Babalú-Ayé] - who is associated with the sick Followers of Santeria are often (nominal) Roman Catholics as well. Catholic symbols are sometimes used in Santeria rituals. ♦Holy Books Santeria has no scriptures and is passed on by word-of-mouth. ♦Rituals and customs Santeria rituals allow human beings to stay in contact with the Orishas - these rituals include dancing, drumming, speaking and eating with the spirits. Santeria has few buildings devoted to the faith.

Rituals often take place in halls rented for the purpose, or privately in Santeria homes which are may be fitted with altars for ritual purposes. During appropriate rituals the Orishas are able to meet believers at these sacred spaces. Material for use in Santeria rituals can be bought in specialist outlets called botánicas. These rituals can include Roman Catholic elements: Lydia Cabrera notes that, in Santería, one ritual against evil eye combines a specially prepared herbal bath with three Our Fathers, Three Credos, and Three Ave Marias.Hector Avalos, Introduction to the U.S. Latina and Latino Religious Experience, 2004 ♦Bembé One major ritual is a bembé. This ceremony invites the Orisha to join the community in drumming, singing and dancing. The Orisha may 'seize the head' of a person (or 'mount them' as if they were a horse), and cause that possessed person to perform 'spectacular dances', and to pass on various messages from the Orisha to community members. ♦Sacrifice Animal sacrifice is central to Santeria. The animal is sacrificed as food, rather than for any obscure mystical purpose.

Followers of an Orisha will offer them food and sacrifice animals to them in order to build and maintain a personal relationship with the spirit. The process not only brings the worshipper closer to their Orisha, but makes them more aware of the presence of the Orisha within them. This is a mutual process; the food is essential for the Orishas, who will die without being fed, and in return the Orishas are able to help the worshippers. Orishas are also nourished by other forms of worship and praise. Sacrifices are performed for life events such as birth, marriage, and death. They are also used for healing. Without sacrifice the religion would die out, as sacrifice is essential for initiation into the faith community and the 'ordination' of priests. The animals are killed by cutting the carotid arteries with a single knife stroke in a similar way to other religious methods of slaughter. Animals are cooked and eaten following all Santeria rituals (except healing and death rites, where the sickness is believed to pass into the dead animal). Eating the sacrificed animal is considered a sharing with the Orisha, who only consumes the animal's blood, while the worshippers eat the meat.

Sacrificial animals include chickens (the most common), pigeons, doves, ducks, guinea pigs, goats, sheep, and turtles. The USA Supreme Court has stated (Church of Lukumi Babalu Aye v. City of Hialeah, 1993 - see related links) that it is constitutional for Santeria worshippers to kill animals for such a ritual sacrifice. ♦Organisation There is no central organisation in Santeria. A vital unit of the Santeria community is the 'house' called a casa or ilé. This is often the house of senior Santeria priest, who heads an extended family: He, or more often, she, is the head of the ilé in the deeper sense of 'family'. She or he is 'godmother' or 'godfather' to a family of sisters and brothers en santo, in the spirit. In the minds of its members, the core function of the ilé is to honor the spirits and receive from them in turn guidance and assistance in all of life's endeavours. The Orishas offer their children spiritual experience and heavenly wisdom which is marked by progress in the initiatory hierarchy of the ilé.

The ilé sets out a path of spiritual growth, a road en santo. Joseph M. Murphy, Working the Spirit: Ceremonies of the African Diaspora, 1994 The members of the ilé relate to each other in much the same way as members of an extended biological family. There may be an elaborate hierarchy based partly on the levels of spiritual development that family members have reached. An ilé may be large or small. Ilés are independent but may join up for special occasions. Membership is taken seriously, and members are expected to take part in the life of the ilé. Many people are involved with Santeria to a lesser extent, without becoming members of an ilé. ♦Initiation Members mostly join as adults, usually after feeling that a particular Orisha has called them to do so. Many testify that it was their experience of a life-threatening illness which first prompted their devotion to an Orisha. Illness, they say, is a call from the Orisha, a crisis to a waken one to one's destiny as a servant of the Orisha.

Their subsequent pact with the spirit reflects both their respect for the power of the Orisha to claim their lives and their gratitude for the Orisha's agency in effecting a cure. Joseph M. Murphy, Working the Spirit: Ceremonies of the African Diaspora, 1994 Initiation is a solemn and life-changing event for the follower and unites them with their Orisha, and with other followers of that Orisha. ♦Priesthood Santeria has a priesthood that includes both men and women. Priesthood involves training and initiation. The priest may be a babalorisha (Father in the Spirit) or iyalorisha (Mother or Wife in the Spirit). The Spanish words for these priests are santero or santera. Priesthood is not a full-time paid job, and is often combined with ordinary work. A priest has 'made the saint', which means that they have been 'reborn in the spirit' and made a commitment to serve a particular Orisha. Priests have special powers because they have been 'entered' by an Orisha. ♦Divining the future These powers are thought to allow them to predict the future.

Divination mediates between earth (aiye) and heaven (orun). It proffers counsel and guidance to believers at all critical junctures and transitional experiences of the life cycle.Eugenio Matibag, Ifá and Interpretation: An Afro-Caribbean Literary Practice, in Sacred Possessions: Vodou, Santería, Obeah and the Caribbean (ed. Margarite Fernandez Olmos and Lizabeth Paravisini-Gebert), 1997 Divination can be done by casting palm nuts, interpreting the fall of shells, or using a divided coconut. Santeria also includes the Yoruba divination system called Ifa, which can only be performed by a senior male priest called a babalawo. This ritual involves throwing an ekwele, a chain of 8 shaped pieces. The way in which these pieces fall is used to provide guidance. ♦Healthcare Santeria priests have a great knowledge of traditional medicine and herbalism, and often play an important role in the health of their community. Their healthcare draws on Catholicism as well as African tradition; holy water is an ingredient in many Santeria medicinal formulas. Santeria healthcare is often combined with conventional medicine.

Hoy habia 12 visitors (12 hits) ¡Aqui en esta página! FILES IN PDF FORMAT To read each file click on the link, it will be open, click again on Download file SANTERIA ~ Afro Caribbean Cult ~ Originated in Cuba in VOODOO DANGEROUS MIND CONTROL CULTS ............... Forum Santeria has no scriptures and is passed on by word-of-mouth. Santeria is essentially an African way of worship drawn into a symbiotic relationship with Catholicism. The Encyclopedia of Religion, ed. Marcea Eliade Santería is an amorphous, practical, and oral tradition which promises wisdom and power in dealing with life's hardships. Hector Avalos, Introduction to the U.S. Latina and Latino Religious Experience, 2004 Santeria (The way of the Saints) is an Afro-Caribbean religion based on Yoruba beliefs and traditions, with some Roman Catholic elements added. The religion is also known as La Regla Lucumi and the Rule of Osha. Santeria originated in Cuba. Santeria incorporates elements of several faiths and so is what's called a 'syncretic' religion.

It has grown beyond its Yoruba and Catholic origins to become a religion in its own right, and a powerful symbol of the religious creativity of Afro-Cuban culture. The centre of the religion is Cuba, but it has spread to the USA and other nearby countries, particularly after the Cuban revolution in 1959. For a long time Santeria was a secretive underground religion, but it's becoming increasingly visible in the Americas: Once dismissed as a ghetto religion practiced only by the Caribbean poor and uneducated, Santeria has a growing following among middle-class professionals, including white, black and Asian Americans. There are police officers in New York who pray to Obatala, the father of all deities, or orishas, before they slip on their gun belts. There are lawyers and professors, civil servants and musicians whose homes are filled with altars laden with flowers, rum, cake and cigars to keep the gods happy and helpful. Many dress in white to symbolize purity. Lizette Alvarez, After Years of Secrecy, Santeria Is Suddenly Much More Popular.

And Public, New York Times 27/01/1997 Revolutionary Cuba clamped-down on Santeria at first, but over the last 15 years or so the government tolerated it more and more and now allows it to flourish. Cynics say that this is because Santeria brings considerable hard currency to the island. It's difficult to know how many people follow Santeria, as there's no central organisation, and the religion is often practised in private. Some estimates go as high as a hundred million Santeria believers worldwide. Santeria and slavery Santeria was created in Cuba by the mingling of Yoruba traditions brought by enslaved Africans from Nigeria and Benin with the Roman Catholic faith of the Spanish plantation owners. Attempts were made to convert the enslaved Africans, but while they accepted much of the missionary teachings, they didn't find that these provided sufficient 'religious fulfilment'. They continued to practise their own rituals , which they found to be useful and effective, and which, most importantly, filled the spiritual space in lives torn from their original cultural foundations.

What happened next was remarkable: ...in Cuba the Catholic church was tolerant of ethnic traditions and even allowed various African groups to create their own "clubs," which became known as the Cabildos. The Cabildos were not only ethnic clubs but also religious organizations under the secret leadership of the babalawo - the religious functionary whose patron divinity was Orunmilla, the oracle divinity of the Yoruba. The contact between African religion and Catholicism in Cuba yielded a synthesis known as Santeria... ... there was a strong symbiosis between the Catholic sacramental system and that of traditional African religion. Under the Yoruba babalawo, the Catholic calendar was wisely utilized for the veneration of African saints. The word santeria itself means veneration of the saints. Charles H. Lippy and Peter W.

Williams, eds, Encyclopedia of the American Religious Experience: Studies of Traditions and Movements, 1988 Rituals and customs Aug 31 10 4:33 AM Cuban Santeria By Matthew Barker Santeria was introduced in Cuba along with the huge migrations of African slaves, especially the ones of congo, carabalí, and yoruba origin, whose beliefs mixed with the mandatory Christian religions of the Spanish Crown. Today, this syncretism is part of the Cuban people's cultural heritage and it's present in different literary and aesthetic ways of expression. It appears to be the Cuban result of the integration and cultural continuity of ethnic and religious elements of Spanish and African participants. Worships to Orishas or other African deities, mainly Yoruba, are still alive under worships to images of catholic saints. Along with Santeria, other elements were introduced such as the myths, legends, traditions, chants, dances, recipes, and rituals that make up the Cuban culture nowadays.

Apart from the well-known cult to the Orishas or "Regla de Ocha", Africans brought to Cuba a new way of religious organization: the Secret Abakúa Society (developed near the harbor and the piers, particularly in Havana, Matanzas and Cárdenas, in the Northern coast of Western Cuba, integrated only by men), the only one of its type in America, representing a common phenomenon in Western Africa. Another one was "Las firmas de los santos en el Palo Monte" or "Regla Conga", a religious cult of Bantú origin practiced in the Island. Among the Abakúas, there are a series of organizing characteristics and they consist of small groups called "juegos" o "potencias". Solidarity is requested among the players (ekobios) of each "juego", as well as the rivalry among different "juegos" which have developed bloody events. To the Abakúa or "Ñáñigo", the sense of honor manifests itself as manliness.

It's a society of mutual help, first developed among the ancient "cabildos de nación"(societies that kept alive African languages, traditions and beliefs), among the slaves, then black Creoles were involved, and later the mulattos, whites, and even Chinese. Palo Monte covers numerous liturgies: "mayombe" (it gathers the ones who work with the Dead); the "kimbisa" or "embisa" (it gathers the ones that make the beverages devoted to healing sicknesses); the "kinfuiti" (whose job is to cry after the Dead) and the "briyumba" (which covers everything). Santeria includes different levels of initiation and priestly categories. Among the best known are the "babaloshas" and "iyaloshas", known in the island as "santeros" and "santeras" An important place is occupied by the "awuses" or "babalawos" (a Yoruba word etymologically coming from "baba" «father» and "awó" «secret»).

In Cuba, there are other intermediate diverse categories which require an uncalculated knowledge and an artistic talent for their cult, such as the "alú batá" or "tamboleros", responsible for interpreting the Orishas' ritual music. They use three drums for the ceremony: the "iyá" (the biggest), the "itótele", and the third one is the "okónkolo" (the smallest). The "ilé-ocha" of santería is the so called "toque de santo", in whose ceremonies there could be different functions: that of initiation, that of presentation of the drum, that of birthday, that of funeral or the day of the catholic saint, as well as the parties for "having fun" with the saints which are the "toques de güiro" (abwe or cekeré). No "santero" (a person practicing santeria) can be initiated if not baptized by the Catholic Church, although during his life as "santero" he'll respond to the "Regla de Ocha".

Every September 8, in the ultramarine town of Regla, in Havana, ceremonies are held so that the sons of Yemeyá pay tribute to the Virgin of Regla. Other celebrations in Cuba are that of Saint Barbara, on December 4, and that of Babalú-ayé (Saint Lázaro), on December 17. Although private, the majority of the ceremonies can be visited by anyone, so if you are strolling around Havana, Matanzas, or Santiago de Cuba in the afternoon and you hear the drums playing, follow the sound and drop by the "solar" (tenement building) because, for sure, you'll find someone "haciéndose santo" (becoming a satero). Sep 3 10 4:48 PM Santeria: A Religion of Divination, Magic and Animal Sacrifice By Donald T. Moore When the U.S. Supreme Court struck down an ordinance that prohibited animal sacrifices, the Court legalized the practice as a result. The sect known as Santeria thus gained a victory for its bloody rites. What is Santeria?

It is an Afro-Caribbean religion that combines animism, pantheism, ancestor worship, and Roman Catholicism. It is a syncretistic religion that combines its belief in the Orishas - the gods of the Yoruba and Bantu pantheons of southwest Nigerian origin-with the Catholic saints.i Santeria consists of myths, stories, and legends (or patakí) that provide a basis for its customs and ceremonies. Although more than 400 deities exist, only 16 are actively worshipped. Those deities that form the foundation of the religion are Obatalá, Oshún, Yemaya (or Yemalla), Oyá, and Changó (or Shango). The four warriors are Elegguá, Oggún, Ochosi, and Osun. It is around these foundational and warrior Orishas- or head guardians-that rites of initiation, divination, and magic are celebrated. In essence, Santeria offers its believers (known as santeros) the means of acquiring predictive knowledge of the world, as well as access to the principal sources of power. Its practice is supposedly limited to white magic and excludes any black witchcraft.

Those who observe Santeria worship Olofi - also called Olodumare and Olorún - their almighty god and supreme being. Santeros believe that it is in the forces of nature where the Orishas manifest Olofi's will. The santero's central goals are to worship the saints (Orishas), observe feasts, obey orders, and carry out rites. In exchange for total submission, believers are promised supernatural powers and protection from evil-including health, influence, position, and the ability to see and modify the future. How did Santeria arise? During the colonization of Cuba, Brazil, Haiti, and Trinidad-thousands of Yoruba natives were transported there as slaves. These slaves remained attached to their religious practices and African traditions, even though they were forced to adjust to the environment of the New World. However, due to Catholic persecution in Cuba, they were unable to practice their religion openly. So the slaves assimilated the symbols of the Roman Catholic Church, the only legal religion in Cuba, with their own. Because of the similarities between the Catholic saints and the Orishas, they gave their deities Catholic names. Thus, when celebrating their rituals, the slaves appeared to be believing Catholics.

In reality, they were secretly worshiping the Yoruba Orishas. Over several centuries, this process of adaptation meant that the Nigerianii Yoruba practices were modified to resemble other African tribal customs and religions.With the mass exit from Cuba after the 1959 communist revolution, this faith in Orishas was exported to Puerto Rico,iii Panama, Venezuela, Mexico, and the Dominican Republic. It was also introduced to different urban centers in the United States-including Miami, New York, Chicago, Los Angeles, and New Jersey. The Deities of Santeria Santeros believe that Orishas are supernatural beings that emanate from Olofi, the creator god of humankind and the saints. They have two noteworthy characteristics. The first is their ability to control a variety of human forces, enterprises, and interests. The second is their representation of the different elements and forces of nature. The following are some of the foundational and warrior deities which were previously discussed: • Obatalá: associated with the Catholic saint Our Lady of Mercy - is the father of the Orishas and creation. He is also the patron of peace and purity.

• Orúnla: also known as Ifá and Orúnmila - is the patron of the high priests (known as babalawos) and the principal magician of the Yoruba pantheon. He is equated with the Catholic saint Francis of Assisi. • Yemaya: the patron of the seas and of motherhood - gave birth to 14 of the most important Orishas, including Changó. She is likened to the Virgin of Regla. • Oshún: the younger sister of Yemaya and the queen of love, marriage, gold, and the rivers-is the favorite concubine of Changó, is associated with Our Lady of Charity, and is the patron saint of Cuba. • Oyá: the queen of the dead - is the ruler of fire, wind, and the cemetery. This daughter of Yemaya is equated with Saint Theresa and the Virgin of Candelaria. Puerto Rico is known as the land of Oyá. • Changó: the Orisha of virility-is the patron of fire, drums, dance, lightning, and thunder. A great warrior, he gives victory over one's enemies, as well as every difficulty.

This son of Yemaya, is likened to Saint Barbara. Four deities form the group identified as the warriors. They are Elegguá, Oggún, Ochosi and Osun. • Elegguá: also known as Elegba - is the guardian of the doors, including the door of death. He acts as the messenger of Olofi and the other Orishas to the human world.Without his permission nothing can be accomplished. As the principal deity of divination for the santero, he is associated with St. Anthony and the Holy Infant of Prague. • Oggún: a son of Yemaya - is equated with St. Peter. He is the patron of metals, technology, and every working person. • Ochosi: also a son of Yemaya - is likened to St. Norbert. He is the patron of the hunters, and acts as a translator for Obatalá. • Osun: or Osain - is the Orisha that always accompanies Elegguá and is associated with St. John the Baptist. Osun warns santeros when danger arises and is seen as the embodiment of joy.

In addition to the Catholic saints symbolizing these deities, the Orishas are also represented by the fundamentos and secrets of the saints. These fundamentos are one or more stones (otanes) grouped together for someone's initiation (asiento). Also included are 16 cowrie shells (diloggun) and several atributos - or small figures and objects - that represent the powers and characteristics of the deity. The consecrated stones, kept in deep bowls colorfully decorated to represent the Orisha, means to obtain benefits and protection for the believer. They are full of ashé - which means they are made of cosmic energy. The fundamentos are the most basic representation of the Orisha and are treated like living beings. They are even bathed with sacred liquids made from plants, cleaned, rubbed with oil, and fed with the blood of the deity's favorite animal. After being converted into the abodes of the Orishas, the stones acquire both the personality and power (ashé) of the god that resides within them. Cowrie shells are used for divination. The initiate keeps them in his house with the other religious objects, instead of in special temples. Most rituals are conducted in the homes of believers.

The bead necklaces (eleke) are made of the characteristic color of each Orisha, and are another important symbol. The colors of the Orishas radiate ashé.When a santero wears an Orisha's colors, he is protected because any magical spell directed toward him is deflected. Thus, the Orishas are said to protect their children with their colors. Initiations There are two courses for growth in the Santeria hierarchy of power and prestige. These paths are ritualized, eleven-step progressions that guide the person from non-believer to the elevated knowledge and protectioniv of an omókoloba (one that has received Olofi). Different rituals help the santero acquire power and knowledge. Non-believers do not have the power that this religion promises and, therefore, lack adequate protection against evil. Both paths require the person to receive the initiation of the warriors, although other steps vary.v Frequently, the initiation is referred to as asiento - which signifies contract and obligation. The Orisha agrees to protect his child, who, in turn, promises to serve the Orisha. Making the saint is another expression used in reference to the initiation. The process of initiation is long, complicated, and costlyvi.

It consists of several phases and varies according to the Orisha. First, it is necessary to determine which of the deities corresponds to the person that is seeking help. This is accomplished through a divinatory process done by a santero or a high priest (bablawo).vii An initiation begins with the reception of necklaces and ends with the asiento. The preparations for the initiation include a special bath and dressing with white clothes as a symbol of the new life. Sometimes the waters of the purification bath symbolize the amniotic liquid of birth. During the ceremony, the initiate is formally assigned an Orisha that will protect and watch over him. The ceremony includes animal sacrifices, prediction of the initiate's future, and obedience to taboos and restrictions for a year. During this time, the initiate must submit to certain prohibitions concerning apparel, sexual relations, food, and daily life. Animal sacrifices are essential for the initiation, because the blood is necessary for birth. It is believed that during the asiento, one is born to a new life as a child (omo) of the Orisha. For many santeros, this initiation is the first of a series of ceremonies that serve to dedicate them to more Orishas.

Upon becoming a saint, two paths are opened to the santero-that which is open to every man and woman, and that of Orúnla (which is open to men who will become high priests). During the ceremonies, drums and dances facilitate an altered state of consciousness known as a trance. This is identified as when the saint comes down, because the Orisha descends upon the head of the santero and has control over the frenetic movements of the possessed person. These frenzied gestures allow onlookers to identify the deity. On other occasions, the blood of the sacrificed animal is either poured directly over the sacred stones (otanes), or the initiate drinks it - symbolizing its consumption be the Orisha. Divinatory Practices Due to their concept of reincarnation, santeros believe that, prior to birth, it is possible to choose one's own destiny. This implies that there are predetermined aspects of life-such as one's character, work, economic status, intelligence, fortune, and longevity. Although it is not possible to change one's destiny, violating an Orisha's prohibition, disobeying a deity, and magical curses can worsen it.

Because of this, the divinatory ceremonies-or counsels of Olofi-are of immense importance. Through them, a person receives valuable advice about how to make his destiny less severe, how to decrease the number of problems that impact his life, and how to increase the benefits available to him. Divination helps to improve the santero's life. The santero learns to eliminate negative influences by uncovering their origins and obeying the instructions given him. The believer not only discovers the spiritual reasons for the difficult situations in his life, but also is informed of how to overcome them. In addition, the experiences of the Orishas in mythology offer models of action which the believer can emulate. The usual celebrants of the divinatory rituals are the babalawo (high priests) and santeros. Normally, their instruments of divination are, respectively, the opele and the diloggun (or cowrie shells). The ceremonies that rely upon divination include the reception of necklaces; the initiation; the lustral baths; animal sacrifices; the vegetable, fruit, and sweet offerings; and the candles offered during a spiritual or Catholic Mass.

Frequently the obi and the diloggun are asked questions about the will of the gods; thus, these rituals are characterized as propitiatory, preventive, and reparative. Coconuts (obi) are the basic tool of the divinatory system, but are limited to answering simple yes or no questions. Any believer may consult the coconut-even a person who has not yet been initiated. The santeros use coconuts in their principal ceremonies to divine the future and determine if the deity likes a certain offering. The opele is a chain filled with eight pieces of coconut. The babalawo takes the chain by the middle and throws it on the floor so that the halves of the opele fall parallel to each other.viii There are 16 ways in which each half can fall. These positions determine the interpretation given. The opele is thrown a number of times to determine the source affecting the person for good or evil.When it is discovered which Orisha is protecting the person, questions are asked to establish which ritual is required by the deity. Generally, whatever the opele registers is valid for a period of two to three months, excluding serious situations.

The cowrie shells (diloggun) are also instruments of divination. The sixteen shells serve as the voice of the deity in answering questions. The shells of Elegguá are normally used, because Elegguá interprets the solutions given by the Orishas. Although the shells of other deities are used for divination, they are rarely used during the believer's life. The procedure of the shells is similar to that of the opele. However, a litany of invocations is used to communicate with the deities. Permission is requested of the guardian angel consulted, the shells are thrown three times in order to obtain a key letter and two secondary ones, the additional five shells are used so that by means of yes and no answers, one can find out . . . by the hand of whom it is so, what saint protects him and what he should do in order to clear his path."ix In addition, there are other instruments of divination such as the ikines, that consist of sixteen seeds from two plants. However, their use is extremely rare. Animal Sacrifice Sacrifice is fundamental to the worship of the Orishas, and there are traditional sacrificial techniques that are mandatory.

Animal blood is crucial to most important ceremonies, and each Orisha requires particular sacrifices that provide him with vital cosmic energy (ashé). One Orisha may prefer a goat, calf, pig, fish, sheep, or turtle; while another calls for hens, chickens, roosters, guineas, geese, turkeys, or ducks. There are also offerings that do not involve blood, such as honey, fruits, vegetables, black beans, and rice. The Orishas that materialize in the stones, cowrie shells, and elekes (bead necklaces), do not eat the flesh of the sacrificed animals. Instead, the ashé contained in the blood is poured out over the fundamentos and the heads of the initiates. The sacred Yoruba words of consecration liberate this energy, and the blood enhances the Orishas' energy. It keeps them potent, efficient, and satisfied with the worshipers. There is no salvation, prosperity, or security in Santeria without sacrifice. The gods cannot do without the sacrificial blood because it increases their energies. Those santeros, who participate in the sacrifice, benefit by communing with the Orishas and being strengthened by the ashé.

Other reasons for animal sacrifice include obtaining forgiveness from an Orisha, averting the fury of the creator, and symbolizing the new birth of an initiate. Sacrifices also can be made to obtain favor from an Orisha, to free oneself from a magical jinx, to cleanse and purify, or to turn away death.x Santeros justify animal sacrifices by arguing that since the beginning, every covenant between God and man has been authenticated by animal blood. The victim is needed as proof of man's intention to honor the agreement. The blood represents the energy from which everything was created. Offering blood to a deity is equated with giving him a gift of pure energy that can be used in creation. Candles and food offerings are also given to the Orishas, in order to replenish their powers. However, of the three kinds of offerings, the blood sacrifice is the most important and indispensable because its energy comes from a living being. The blood of sacrificed animals belongs to the Orishas and, therefore, to the creator god Olofi. It is his by divine right. The killing of the animals is carried out in ceremonies with great solemnity and respect.

Only trained santeros, who have submitted to the appropriate initiatory rites, are permitted to officiate.xi Santeros argue that the Bible is filled with examples of the Israelite sacrificing to their God. Abraham was even willing to sacrifice his only son to please the Almighty. In the book of Leviticus, Yahweh instructed Moses how to prepare and sacrifice the burnt offering (see Lev. 1:5).When the tabernacle was completed, the twelve princes representing the tribes of Israel brought 20 animals for sacrifice (see Num. 7:11-17). Joseph and Mary complied with Leviticus 12 and took two doves to the temple to be sacrificed on the eighth day after Jesus was born (see Luke 2:22-24). Even Jesus highlighted the importance of the blood sacrifice during the last supper, when He identified the wine as the blood of the new covenant. Santeros also point out that Jewish rabbis have received permission to sacrifice animals in accordance with the laws of Moses.

The purification rite of Kaparot, which Hassidic Jews observe on the eve of YomKippur (or Day of Atonement) to reconcile for the absence of the Temple in Jerusalem, concludes with the killing of hundreds of birds. The santeros and their families eat most of the animals they sacrifice. They believe that great healing powers in the meat consecrated to the Orishas keep those who eat it healthy. However, when an animal is sacrificed in a purification rite, they believe that the meat absorbs the problems, dangers, and negative vibrations of the person who received the cleansing. Consequently, they never eat this meat. Rather, it is disposed of in accordance with the instructions of the Orisha. Their argument, based on reincarnation, insists that the sacrifice of animals for a spiritual cause greatly enhances spiritual evolution. Finally, because everything in nature is filled with forces and energies, when it is given to the Orishas, the worshipper receives back the blessing a thousand times.xii Ancestral Spirits The veneration of ancestors is a crucial aspect of this religion. Its roots are founded in the belief that the Orishas have lived and died, and now exist as supernatural forces.

The deadxiii are fundamental because they open the doors that lead to the Orishas. It is necessary to honor the dead by paying their dues, calling upon them, praying to them, and feeding them. For this reason, santeros will make sacrifices and adorn sticks with ribbons and bells. The dead depend upon the living to keep them strong and energetic.xiv Every ceremony begins with an act of reverence to the dead that often includes remote ancestors. Santeros believe that the dead can intervene in people's lives by providing them with protection or pestering them. Thus, it is necessary to exalt and appease them in order to earn their favor.When the dead are cared for and receive attention, they are protective and kind. The santeros believe that they must guard against grieving or mourning souls and dark spirits with bad intentions since they are stronger than the living. Thus, it is essential to invoke the ancestors, and honor them with prayers to the dead. In at least one ceremony, a four-footed animal, normally a pig, is sacrificed to the dead. During the sacrifice, worshipers sing and pray in Yoruba to the deceased, beginning with the most important departed santeros.

The head of the pig is severed from its body and placed on a white plate. The head and blood are then put under the altar where the dead can feed upon it. On occasion, constant recitation of prayers to deceased ancestors is recommended. This includes lighting candles to them, and, in some cases, incorporating glasses of water and coffee as signs of love and respect for them. Rationalistic and Realistic Interpretations Our society has three prevalent explanations for the supernatural: the rationalistic interpretation, the interpretation of realism, and biblical realism. The rationalistic interpretation, sometimes based on the scientific method, insists that all such manifestations are products of the human mind. No external supernatural realty exists and people's experiences are not considered to be reliable evidence. Thus, the believers of Santeria do not really have spiritual encounters. Rather, their perceptions of supernatural activity are created by their imaginations. Scientific method is based on the supposition that reality can be measured and verified by the five senses. That means that beliefs in an afterlife and supernatural events cannot have validity because they cannot be quantified. Frequently, such beliefs and practices are classified as superstition or self-suggestion because they have no objective reality outside the faith of believers.

Though the scientific method relates very well to the study of certain phenomena, it is too limited for the analysis of existential matters such as human moral and spiritual values. The second explanation is the interpretation of realism, which recognizes that there is a reality beyond what the human mind and senses can perceive. Spiritual realism acknowledges the existence of the supernatural world and life beyond the grave. People sometimes have experiences that do not arise from the material world, and what appears miraculous, may well be supernatural action. In fact, many santeros believe that miracles are brought about by Orishas that exist solely on the spiritual plane. Carl Gustav Jung, Swiss psychiatrist and father of analytical psychology, recognized that people could experience a reality beyond the five senses. He developed a hypothesis about the collective unconscious of humanity, which is the knowledge all people are born with. This unconscious is made up of archetypes - or organizing principles - which shape the way people experience the world. According to this hypothesis, each Orisha can be interpreted as an archetype that assists individual aspects of the human personality to develop.

Each Orisha, then, would help to grow and advance the santero in a different way, and individuals would be naturally drawn to the Orisha that resembles their interests, strengths, and talents the most. González-Wippler argues that the personification of the Orishas helps to harmonize the different elements of the unconscious within the human psyche. When an Orisha takes possession of a person, its psychic energies dominate the person for the moment. That individual, then, exhibits the extraordinary powers and exceptional knowledge of the future that are found in the natural attributes of the Orisha.xv From Jung's point of view, every deity and angelic force become points of contact within the human unconscious and they are accessed by means of prayers, visualizations, invocations, and ceremonies. They are the concentrated energies of the human race that have developed throughout the evolutionary process. Jung identified powerful negative forces, or shadows, as concentrations of everything repressed-anger, frustration, resentment, hate, and negative inclinations. According to him, people should integrate the shadow within the other archetypes of personality-a technique he identified as the process of individualization.

Orishas, then, help the santero integrate shadows and achieve individualization.xvi The third explanation is biblical realism that recognizes the existence of two worlds: the spiritual and the material. It affirms the existence and importance of God's material creation and spiritual kingdom. Biblical realism teaches that the spiritual world is divided into two kingdoms. The first is the realm, ruled by God, and inhabited by angelic messengers. The other is an evil dominion, controlled by Satan and the demons. Both kingdoms can penetrate the human dimension. For the Christian, the Orishas and deceased ancestors of Santeria produce the real manifestations for they originate in the satanic kingdom of darkness. The images and saints that symbolize deities are, in fact, evil spirits and demons (see 1 Cor. 8:4-6; 10:19-20). It is inappropriate to attribute every phenomenon in this world to the spiritual realm since the human mind is not completely understood. Some phenomena can be attributed to coincidence and have no direct relationship to the supernatural world. Why is Santeria so popular in the twenty-first century?

Perhaps the most important reason is the knowledge that the santero believes he acquires about himself and the forces of nature. He feels that his soul is integrated with nature in some way. Others seek the ancient mysteries and special powers that are absent from secularized and rationalistic societies. A Christian Evaluation From the biblical perspective, there are a number of negative points to be made about Santeria. The most important is that Santeria ignores Jesus Christ, His teachings, and redemptive work. Though santeros insist that antiquity and the greatness of African civilizations give credibility to Santeria, the criteria for truth is neither age nor cultural achievement. Spiritual truth can best be known through a relationship with God and His revealed will. For this reason, the definitive revelation of God for every person is through Jesus Christ, God's only begotten Son (see John 1:18; Heb. 1:1-14). Consequently, Christianity is Christ-centered. Second, the basis of Santeria is the worship of spirits, whereas in Christianity only God is worthy of worship even though demons do exist (see Eph. 2:1-2; 6:12).

According to the experience of Jesus and the apostles, these spirits are evil and can possess people (see Matt. 12:43-45), even speaking with human vocal chords (Mark 5:1-13) and predicting the future (Acts 16). These deities promote practices-such as divination and sorcery-which are manifestations of the kingdom of darkness. Although the images, myths, and names of the Orishas hide the identity of the evil one-Satan's deceptions are unmistakably present. Those spirits of darkness that pretend to be loving beings of light are actually leading people down the path of destruction (see 1 Tim. 4:1). The required invocation of spirits leads to the demon-possession of the santero. Though they may be called Orishas and ancestral spirits, they belong to the kingdom of lies. God created individuals with the capacity to choose to worship Him by spiritual and rational means (see Rom. 12:1-2).When one submits to possession, he voluntarily gives up the ability to choose and allows the evil spirit to make decisions for him. Third, Christ is more powerful than all of the spirits and Orishas.

The gospels agree that Christ has power over every kind of spirit-even when thousands of them unite within an individual (see Mark 5:1-20). Jesus attained His greatest victory over the kingdom of darkness by His death on the cross and resurrection (see Col. 2:13-15). Paul referred to the demons (see Eph. 1:21; 3:10; Col. 1:16) as principalities and authorities that are subject to Christ's rule. Though the crucifix is an image of Christ's death on the cross-it is the empty cross that truly symbolizes His victory over death. Another point of contention is that santeros claim to be monotheists-believing in only one creator god, Olofi. However, their ritual practices show them to be polytheists. Their legends describe a creator so distant and transcendent that he has no personal interest in any human being. The Orishas were created to be mediators between humans and Olofi. Santeria's concept of the creator god resembles the biblical revelation in some respects, but not sufficiently to be acceptable.

Some obvious differences are that Olofi approves of divination, delegates elements of nature to the Orishas, and had a brother named Oddua. These distortions of the original revelation are due to the fall of man and the influence of sin that have perverted and twisted the vision of the Creator God. Another negative point of Santeria is that the deities have the same weaknesses as human beings. They have material desires, form amorous bonds, get into conflicts, and become jealous. They are violent, belligerent, have prejudices, get drunk, commit adultery, and engage in incest. Almost all of the Orishas are witches and practice divination and magic. They are vulnerable, passionate, and vengeful. Contrast these qualities of the Orishas with the holiness of God and the example set by the life of Jesus Christ, and it is easy to see that there is very little common ground between them (see 1 Pet. 2:18-25). Santeria is, in essence, a pagan religion. Santeria thrives on divination; necromancy (consultation with the dead); and sexual magic with its special powders, baths, and incense.

It utilizes amulets; fetishes (Osain); and sacred water (Omiero) that supposedly purifies, regenerates, and cures with the concentrated power of the Orishas.xvii According to the Bible, all of these practices are utterly against the will of God (see Ex. 22:18; Lev. 20:6; Deut. 18:10-12; 2 Kings 23:24; Acts 19:19; 1 John 5:21; Rev. 22:15). The exclusive interest of Santeria is resolving personal problems. Santeria does not work for the good of society or the welfare of the community. In fact, the moral norms within Santeria are kept for the purpose of making ceremonies more effective, and not for the civility or well being of the people.xviii It is the ceremony that makes one a saint. Even the belief in reincarnation is incompatible with Biblical teachings.xix Conversely, the Christian does not achieve sainthood through ceremonies or the manipulation of God (see 1 Thess. 4:3; Heb. 12:14; 1 Pet.

1:16). God is just, righteous, and pure; therefore He demands that those who worship Him be holy and perfect as He is (see Matt. 5:44-48). Animal sacrifices to the Orishas serve purposes very different from those of the Old Testament. The purposes for Old Testament sacrifices are varied. Some were given as joyous gifts to God (see Ex. 23:15; Deut. 16:16), while others sealed alliances between men and with God (see Ex. 24:8-11). Offerings were sometimes made for the forgiveness of sin (see Lev. 16:11), and often served to instruct the people about the holiness of the Lord and the sinfulness of man. They were a constant reminder of the seriousness of sin and how blood is always necessary for its forgiveness (see Heb. 9:22). The annual repetition of the atonement sacrifice indicated the ineffectiveness of the offerings to completely eliminate sin (see Heb. 10:11-14). However, the perfect sacrifice of Christ on the cross forever eliminated the need for any more blood to be spilt.

Hebrews clearly teaches that the blood of Old Testament sacrifices never could atone for man's sin (see Heb. 10:4). However, chapters nine and ten testify that Christ accomplished forgiveness for sin once and for all. Although the animals were sacrificed by force, Christ's sacrifice was His own voluntary decision (see Heb. 10:5- 10). Therefore, His sacrifice on the cross is a superior sacrifice in that it covers all the sins of the people (see Heb. 9:16-28). Thus, today there is absolutely no need for animal sacrifices. Finally, when one dies, where does the spirit go? Does it roam indefinitely? The Bible teaches that all spirits go to a place where they await final judgment. The dead can never return to life, nor can they do evil to those living. Therefore, manifestations of spirits have nothing to do with the dead. There exist, then, beings that deceive people and present themselves as the spirits of the dead.xx The Christian, calls them evil spirits, fallen angels, and demons. Those who profess Jesus as Savior and Lord go to be with Christ forever (see 2 Cor. 5:1- 10). This is the Christian's eternal hope and certainty.

iIn Cuba, Santería is also known as Lucumí, La Regla de Ocha, and La Regla de Santo. In Brazil, it is called Candomble Jege-Nago. The African name of Santería is Ocha. Literally, the name Santería means the worship of saints. Due to its dependence upon oral traditions and lack of written scriptures, several Afro-American traditions exist. iiSome archaeological studies have pointed out the possibility of a cultural contact between Egypt and Nigeria. They suggest that in the sixth century some emigrants from the destroyed Meroita civilization may have gone to the Yoruba lands in Nigeria. They would have traveled through Sudan by way of the Nile to the Niger River. The Meroe civilization, which resided to the south of Egypt, was greatly influenced by the Egyptians, and it has been established that certain aspects of Egyptian religious practice were present in the Yoruba religion. (Sánchez, Julio. La Religión de los Orichas [Hato Rey: Julio A. Sánchez Cárdenas, 1978], p. 8). iiiThe first santeros settled in Puerto Rico between 1945 and 1950.

After Cuba's communist revolution (1959), the santeros began to leave the country, and Santería did not really begin to grow on the island until 1965. By 1970, Cuban santero Roberto Boluffer Fernández was consecrated as the first babalawo (high priest) in Puerto Rico, and, in 1975, more priests were consecrated. Presently there are more than 40 high priests in Puerto Rico. The Yoruba Temple (Omo Orisha) in San Juan is one of several centers on the island. The number of initiates in Puerto Rico is estimated to be between 15,000 and 150,000. ivJulio Sánchez Cárdenas. La Religión de los Orichas (Hato Rey: Julio Sánchez Cárdenas, 1978), p. 33. vSee Sánchez's diagram on p. 34. vi The initiate's godparents are required to pay for the initiation, that can amount to $3,500 or more. If they do not have the money, he cannot be initiated.

Some get loans to pay for this rite. vii A high priest (babalawo) and a santero carry out different functions, since a high priest does not have the right to initiate or give necklaces. The high priest can only officiate in the initiation of the patron Orúnla when a man becomes a babalawo or when he receives Elegguá and the warriors. The function of the high priest is primarily judicial, since he makes some of the most important decisions in the religion viii Sánchez, 48. xiMigene González-Wippler, The Santería Experience, rev. ed. (St. Paul: Llewellyn Publications, 1992), pp. 306-307. xiiIbid., 173-185. xiiiSome santeros submit themselves to the initiation of palo monte or palo mayombe. The paleros, following an African tradition from the Congo, work exclusively with the dead. They also have expert knowledge of plants. Some paleros practice black magic, and others use their knowledge to heal.

In order to do his work, the palero must go to the cemetery, unearth a corpse, put the bones in a pan, and make a pact with that dead being. The palero can then obtain things for that dead person and the dead will aid the palero. xivGonzález-Wippler, pp. 160-172. xviiCabrera, Lydia, Yemayá y Ochún (Madrid: Colección del Chicherukú en el exilio, 1974), pp. 290-341. xviiiIbid., 141-142. xix"The Evidences for Reincarnation," Sound Doctrine (III:1) (Feb.-June, 1991). xx "Spiritism and the Christian," Sound Doctrine (I:2) (May-Aug., 1989). BBC - Religions - Santeria: The growth of Santeria The growth of Santeria Last updated 2009-09-15 The growth of the Santeria faith (the Way of the Saints) from African roots combined with Catholic elements.

On this page Santeria is essentially an African way of worship drawn into a symbiotic relationship with Catholicism. The Encyclopedia of Religion, ed. Marcea Eliade Santería is an amorphous, practical, and oral tradition which promises wisdom and power in dealing with life's hardships. Hector Avalos, Introduction to the U.S. Latina and Latino Religious Experience, 2004 Santeria (The way of the Saints) is an Afro-Caribbean religion based on Yoruba beliefs and traditions, with some Roman Catholic elements added. The religion is also known as La Regla Lucumi and the Rule of Osha. Santeria originated in Cuba © Santeria incorporates elements of several faiths and so is what's called a 'syncretic' religion. It has grown beyond its Yoruba and Catholic origins to become a religion in its own right, and a powerful symbol of the religious creativity of Afro-Cuban culture. The centre of the religion is Cuba, but it has spread to the USA and other nearby countries, particularly after the Cuban revolution in 1959.

For a long time Santeria was a secretive underground religion, but it's becoming increasingly visible in the Americas: Once dismissed as a ghetto religion practiced only by the Caribbean poor and uneducated, Santeria has a growing following among middle-class professionals, including white, black and Asian Americans. There are police officers in New York who pray to Obatala, the father of all deities, or orishas, before they slip on their gun belts. There are lawyers and professors, civil servants and musicians whose homes are filled with altars laden with flowers, rum, cake and cigars to keep the gods happy and helpful. Many dress in white to symbolize purity. Lizette Alvarez, After Years of Secrecy, Santeria Is Suddenly Much More Popular. And Public, New York Times 27/01/1997 Revolutionary Cuba clamped-down on Santeria at first, but over the last 15 years or so the government tolerated it more and more and now allows it to flourish. Cynics say that this is because Santeria brings considerable hard currency to the island.

It's difficult to know how many people follow Santeria, as there's no central organisation, and the religion is often practised in private. Some estimates go as high as a hundred million Santeria believers worldwide.

Question: Which Afro-Caribbean religion is also known as ‘The Rule of Osha’?
Answer: Santeria