and the rain fell down like a blessing from Olorun

My mind is thinking back to that dance production about Oshun I saw last month. The story was a bit of a different spin on the story of Oshun and Ogun. In the play, Ogun and his warriors were wreaking havoc on the earth, spreading destruction and terror in their midst. In one scene, the drummers started playing a slow mournful beat and the singer sang a song of praise to Olofi, the Supreme Creator. Normally most orisha music sounds joyous but there was something different about the way he was singing it. It was so slight but it sounded more like a cry for help although sounding like praise still. Two women entered on the stage. One was an old woman in a white gown with long white hair. She fluttered in and looked like she was suffering. Her body contorted in anguish. A younger girl in a red dress came out and clung to her. They looked like a mother and daughter clinging to each other in sorrow, distraught by the suffering caused by tragedy and war. They leave the stage and Obatala enters declaring that Ogun's raw brutality must be kept in check and there will be peace. Much later the girl becomes one of Oshun's handmaidens.
Oshun and her handmaidens enchant Ogun and his warriors and the drums of war become the sensuous Ijesha rythmns of Oshun. Love conquers War and peace and civilization are allowed to continue. The old woman who in my mind represents the human soul burdened by suffering now glides on stage and her daughter leads her to Obatala. She kneels before the King of the White Cloth and prepares to enter the next world. In Candomble, Obatala is sometimes associated with death, the final ending that brings peace and a ceasing of suffering.
This play brings to mind another story of when Oshun in the form of a peacock flies up to the throne of Olofi to beg the Creator to send rain. The sun blackens her feathers and she becomes a vulture. Once again she saves the world from extinction.

Sometimes I feel like that scene in the play where humanity cries out to the Creator for an explanation. But sometimes the explanation is there is NO explanation. Our human minds were not meant always to grasp these mysteries. Sometimes the only answer the orishas can give me is We love you. Sometimes I pray and the rain falls down like a blessing from Olofi.
I'm not always sure what path to take. I know what I have to do in this life. I may have to do it alone or perhaps may have someone at my side to love me. In either case, the only strength I can rely on is my own. I thank all of you here, whom I have mentioned and those not mentioned for giving me such love, good advice, and friendship.
In the words of a fellow priest, Omi Leti "The chains are broken and my waters will engulf the world." I say let the rain fall, whether its tears of joy or tears are sorrow, both are equally sacred. Whether a smooth flowing sweet water of love or an angry tidal wave in the end all that is negative, all that is not of the divine is washed away. Ashe.

Reading list for Orisa Devotees

Since I composed a list of fiction books relating to orisha and lwa, I decided to do a non-fiction one. I'm going to do a separate list for Vodoun on another post. These are the ones that I own.

Black Gods: Orisa Studies in the New World by John Mason (comprehensive study of each orisha)

Altar of My Soul by Marta Morena Vega (a personal journey and guide to Lukumi and other Afro-Diaspora religions)

Finding My Soul on the Path of Orisa by Melody Tobbe Coreal (this is good for beginners especially)

Sacred Leaves of Candomble, African Magic, Medicine and Religion in Brazil by Robert Voeks (information on herbs used in Candomble and general info on Candomble)

Working the Spirit, Ceremonies of the African Diaspora by Joseph M. Murphy- a look at various traditons of the Diaspora

Santeria by Joseph M. Murphy -(the authors personal journey in the religion of Lukumi/Santeria)

Black Atlantic Religion: Tradition, Transnationalism, and Matriarchy in the Afro-Brazilian Candomble by James Lorand Matory (an academic study of Candomble)

Africa's Ogun: Old World and New (African Systems of Thought) by Sandra T. Barnes (a collection of essays about Ogun in various traditions)

Osun Across the Waters : A Yoruba Goddess in by Joseph M. Murphy and Mei-Mei Sanford (a collection of essays about Oshun in various traditions)

Manipulating the Sacred: Yoruba Art, Ritual, and Resistance in Brazilian Candomble (African American Life Series) by Mikelle Smith Omari-Tunkara ( a look at the ritual asthetics of Candomble)

Macumba by Bramley Serge (about Brazilian Umbanda)

Osun Seegesi: The Elegant Deity of Wealth, Power, and Femininity by Diedre Badejo (focuses on the worship of Oshun in Yorubaland)

Pataki of Orisa and other Essays for Lucumi Santeria by OTA OMI OLO OSHUN (written by a good friend Baba Ota Omi about the pataki of Santeria)

A Refuge in Thunder: Candomble and Alternative Spaces of Blackness (Blacks in the Diaspora) by Rachel E. Harding ( I don't own this book but it was recommended by a friend. When I read it, I will write a synosis)

Yemaya y Ochun (Spanish Edition) by Lydia Cabrera (if you can read Spanish this book is a classic)

Flash of the Spirit: African & Afro-American Art & Philosophy by Robert Farris Thompson (an academic overview of the African religions of the Diaspora)

I have a lot more in my collection and will update accordingly

River of Rebirth

I'm listening to the music of Trinidad Orisa priestess Ella Andall, her powerful voice, the chorus, the beating of the drums sing praises of Oshun and Shango, making me move along to the music. She sings "Aladadoye!" (He lives) in praise of Shango, calling on him to destroy the obstacles that plague our everyday lives.
Yesterday I went to the Hudson River, to put yellow roses in the river to my mother Oxum. Tomorrow is her feast day in Candomble and I went to the river despite those freezing temperatures. The river was moving onward to the ocean of Yemanja, fast and strong as ever. I let go of something with sadness in my heart and today I find myself dancing to the beats of Trinidad's drums. The river is still flowing, the sun still rose this morning. The music still continues.
This is what it means to practice the religion of the orishas. To survive, to thrive even despite the boulders that lie in your path, despite the mockery of the tongues of others, despite the seemingly soul crushing burdens of every day life. to dance with joy, even though you are weighed with sorrow within. The pulse of the drums still plays, the voices are still raised to Ile Orun in praise. Ashe. (The above painting was done by artist Maria Guilla Alemanno)

Rythmn of the Saints

This is a poem I wrote way back in 2002 and was published in my book Battles of the Black Madonna.

Rythmn of the Saints
by DG

The rhythm of the drums play into the night,
calling the gods and goddesses of Africa to descend.
Shedding their Catholic masks to dance with their children.
The sly smile of Exu as he invites his fellow deities-
to leave their blissful heaven, the world of the invisible,
into our mortal realm.
Oxum, sweet goddess of love,
vainly admires her exquisite beauty,
skin the color of honey, love flows as a river to the ocean,
embracing Yemaya, Our Mother the Sea.
While the thunder of Xango echoes the beat of the drums,
and Oxossi leaves his primordial forest,
that has never known the touch of mortal man.
In this chorus of the saints,
we hear the hope of the slaves,
their faith sustaining their bondage.
The gods break our modern day chains,
filling us with grace.
Alafia! Motumba e Axe!!
Remember you must go to Mass the next day,
to receive the body and blood of Christ,
but even in church the saints stare with African eyes.
A veil of Christianity covers a pagan scene.
In this land of samba and carnival,
Magic is everywhere.
You do not need to look far to see the hand of God!
Olodumare Modupe! Thanks be to God! Axe!

Many Roads

There are many paths of an initiate of the orisas. Some are meant to be godparents, others diviners, others artists, musicians, dancers. Some are meant to initiate others and some aren't. Some will bring their gifts to the community and others will be more to themselves. Some will use it to connect to an ancestral heritage they thought was lost and others will bring the strength of their ancestors with them. Many roads, many paths, all guided by Eshu and ori to the right destination. Ashe.

4 years since I entered this new life

Today was my 4th birthday in Candomble. Moudpe Baba Logunede, Iya Oxum e Baba Oxossi. Ashe. Words cannot express my gratitude to the orixas for their many blessings in my life.

Madre Tierra/la Mère de la Terre/Ile Aye

On Saturday Evening, I was walking in the East Village wherein I happened to stumble upon this mural above. It was an advertisement for a plant shop. It said "Mother Earth, Loves You, Love Mother Earth." It inspired me to take a picture of it.
All of this brings to mind the present condition of our Mother Planet and how we treat her. At the last meeting at the Caribbean Cultural Center, I heard the orisha and lwa traditions referred to as "Earth Based Relgions". This is a good designation for our faiths as we do honor the forces of Nature as well as work with various herbs to conduct rituals. In this sense we do have elements in common with the Native American traditions and those of pagan religions, the main difference is that Orisha and Lwa beliefs are centered on limited montheism. This is the belief in a Supreme Being, Olorun, Bondye, Nzamabi, a force more powerful than the orisha/lwa and yet the deities are aspects or parts of the One.

This being said we do revere Mother Earth in the Yoruba traditions. In Nigeria she is called Ile which means House. Ile Aye means the House of Life or Earth. She is also known as Onile. Yoruba religion looks to the earth and the waters not to the stars or celestial objects like other African ethnic groups such as the Dogon or the Egyptians. The Yoruba proverb states "Aiye l'oja. Orun n'ile. (The world is a market place. Heaven is home.) This world we live is a marketplace in that it has all the beauties and sorrows that life has to offer. Sometimes the buyer must beware and sometimes you find that rare gem of an item. Also this means that there is so much diversity and opportunities in life, the Divine created us to enjoy the wonders of life not run away from them. However Heaven/Ile Orun or the world of Spirit is our true home and we must remember that we came from spirit and shall return to that plane. It is like that saying, "We are not human beings having a spiritual experience we are spiritual beings having a human experience."

Onile, the orisa of earth is honored in the Orisha Religion of Trinidad. Here She is also Mamman L'Terre or Mother Earth. Sometimes the spirit of La Madama is used to represent her. La Madama is depicted below as an elderly black woman with a broom and is usually revered by Spiritualists.Onile is also seen in Trinidad as an elderly woman. The third drum in Trinidadian Orisha ceremonies always beats to the heartbeat of the earth and Onile when she possesses a devotee she will move to the beat, albeit slowly since she is an old woman. I received the above information from a priest of the Orisha Religion of Trinidad.

No matter what different cultures around the world call Her, the Earth is Our Mother and we must care for Her as She always provides for us. Without Her we cannot exist, however she can exist just fine without us. She was here before us and She probably will be here long after we are gone. Adupe Onile!

Spirituality in One Dimension-Part One

I am going to examine what sometimes occurs in three religions that I am familiar with, that of Neo-Paganism, the Orisha traditions, and Christianity. I call it the one dimensional view of the gods.

Let's start with the Afro-Caribbean religions. Sometimes there is this one dimensional, human based idea of orisha in which the divinities are sometimes described as dramatic soap opera characters. Grant it there are stories of the orisha in which they may behave in less than perfect ways. However these stories are meant to teach us how to behave better. Many initiates justify their bad behavior because they say well "I am a child of this orisha so I can.." Ok, but you are the child of the orisha not the orisha. Wear your crown proudly but leave your ego at the door.

Also this pinning the orisha down in rigid categories. One time, this woman who was not an initiate criticized me for saying "Mama Oshun". She said, "I see Yemaya more at the Mother and Oshun is the flirt. This is some stupid modern Western concept that says that motherhood and mothers by extent cannot be sexy. Oshun is a Mother of several orishas and is called YeYe, the Good Mother. Oshun also has warrior aspects as does Yemaya, but many overlook this because these orishas are considered "feminine". Yeah, like women never fought before. Yemaya, although maternal is quite sensual, the siren of the seas. Again, the whole idea that sensuality and motherhood is not sensual rears its ugly head. There are some aspects of Yemaya that are often mistaken for Oshun because of her behavior.

Many forget the orishas are aspects of the Divine. Some may have been deified ancestors, some aspects of orishas may have been older divinities that were absorbed. After all there are 401 orisha in Nigeria and only a mere fraction of those are honored in the Diaspora. The orishas exist on many levels, aspects of the Supreme Being Olorun, deified ancestors who were once human, and forces of nature and the cosmos. Also while I am on the subject of Olorun, why do people equate the Supreme Being in Yoruba belief with the Judeo-Christian concept of God. Olorun is neither male or female and cannot be comprehended by human belief. I know some of us come from Jewish, Christian, or Islamic background but that storm and war deity of the Hebrews is not the same as the Supreme Being in Yourba religion or in any religion for that matter. The idea of a Supreme Being transcends human comprehension.

I had an interesting discussion with a young Lucumi priest of Obatala. We were discussing the significance of Ogun. How he represents the iron in our blood that allows us to live, the force that moves our muscle, and the whole idea of civilization itself rests with the concepts of Ogun and Oshun. That story of when Oshun leading Ogun out of the forest has so many deeper meanings. One, that love, represented by Oshun was able to lead him out of the forest of his despair and isolation. Two, the waters of Oshun and the metalworking of Ogun are necessary for civilization as all of civilization came to a halt when Ogun retreated into the forest. The earliest civilizations on earth of Egypt/Africa, Indus River Valley/India, Yellow River/China, and the Tigris/Euphrates/Middle East, they all began in river valleys and learned to use metals and agriculture to forge civilizations. The waters of Oshun are needed to cool and temper the force of Ogun in order for civilization to exist.

Well I guess I will get to the neo-pagan and Christian parts another time as this post became quite long. My purpose is not to rant or criticize but I think we need in general to become better researchers and look deeper into the meanings and dimensions of our spirituality.

Roads in Life, Caminos de La Vida Loca

Today is Monday, the day of Eshu/Elegba in both Lucumi and Candomble. Here is my tribute to the Divine Trickster himself.
The roads of life may be difficult or easy depending on the choices we make. Exu, is always there to guide us or trip us with a banana peel to make sure we learn. Sometimes the only way we learn is to fall on our asses. Myself, being the stubborn hard headed Taurus, I often learn the hard way. Yet no matter what errors I make, how many times I stumble, I end up in the right place and that is what matters. No matter how much I may fume or shake my fist at the heavens, I end up laughing at myself when I realized that nothing I have done is in vain. I would like thank all of you who have enriched my life, who have brought blessings just by being the wonderful people that you are.

Eshu,
Divine Trickster,
Left Hand of God,
Messenger of the gods,
Guardian of all doorways and roads,
show us the right paths in life and be with us as we travel those stone filled roads,
filled with trials,
help us to make the right choices at the crossroads of Life.
Ashe.

Ti amo baba. I love you. Exu Laroie!!!

Fiction with African Traditional Religious themes

There are quite a few novels that contain references to the orisha or the lwa. Some of which are very positive and well written. I've read all of these books so I will include a short description.

The Salt Roads by Nalo Hopkinson-takes place in 18th century Haiti, 19th century Paris, and ancient Egypt-the story of three women, a Haitian slave, an Egyptian saint, and a Paris courtesan who have a spiritual connection to Ezili Freda, Ezili Danto and La Sirene.

Chango's Fire by Ernesto Quinonez-about a Puerto Rican arsonist living in Spanish Harlem who turns from a life of organized crime to a more positive life because of his involvement in Santeria. This book also deals with the current issue of gentrification that El Barrio is facing.

The Accidental Santera-by Irete Lazo based on the authors spiritual journey into the orisha religion, it is about an agnostic biologist who finds peace, healing and fulfillment on her initiatory journey into Lucumi.

Dona Flor and her Two Husbands by Jorge Amado-the story of Dona Flor who turns to a Candomble priestess because her deceased husband is haunting her and causing problems in her second marriage. The scene where the orixas themselves intervene is beautiful. This was made into a film starring Sonia Braga and also into a telenovela.

War of the Saints by Jorge Amado-about a young girl who is to be initiated as a priestess of Oya but her fundamentalist Catholic aunt who is her legal guardian refuses to allow any exposure to the orisha religion. Oya herself comes to save the girl and sets the story in motion.

Memórias do Distrito de Diamantina, by João Felicio-this novel is more famous for its film and tv adaptation becoming the film and telenovela Xica da Silva. It is based on the true story of a slave woman Xica who lived in 18th century Brazil. She gains her freedom from becoming the beloved of the colonial governor. The tv show depicted aspects of the orixa tradition.

The Famished Road by Ben Okri-tells the story of a Nigerian boy in the 1960's who is an abiku or child that has died before and returned to its mother. His parents are often doing ebbos to save him from various disasters which occur due to his curiosity.

The Book of Night Women by Marlon James-the story of a Jamaican slave girl Lilith and her discovery of a secret society of African women who plot a slave revolt. References to Yoruba words and deities are throughout the book

How the Garcia Girls Lost Their Accents, Yo!by Julia Alvarez-these two books tell the stories of the Garicas, a Dominican family who flee the Dominican Republic during the Trujillo dictatorship. In Santo Domingo the Garcias have a Haitian nanny who practices Vodoun and uses it to protect the girls. In New York, the Garcias have a Dominican housekeeper who practices Espiritismo.

Still Water Saintsby Alex Espinoza about a Mexican American woman who owns a shop called Botanica Ochun in Southern California. She inherits the botanica from a Cuban santero. It is a series of short stories about the different people in town, their hopes, dreams, and tragedies. Very uplifting and sad, keep the tissues handy.

Master of the Crossroads by Madison Bell-a ficitonalized account of the Haitian Revolution. It includes a lot of references to Vodoun and the lwa.

Merrick by Anne Rice-part of her famous vampire series, the story of Merrick Mayfair a descendant of the famous European Mayfair witches and African American Vodoun practicioners. Set in New Orleans, it also discusses the story of David Talbot, who was initiated to Oxala (Obatala) in Brazilian Candomble. David's involvement in Candomble is discussed in Rice's book Tale of the Body Thief. Merrick uses florida water and invokes Papa Legba in the first chapter.

Of Love and Other Demons by Gabriel Garcia Marquez- set in Colombia's colonia period a Spanish nobleman's 12 yr old daughter is bitten by a rabid dog. Believing the girl to be possessed by demons due to her illness, she is taken to convent to be buried alive. The girl was raised mainly by Yoruba slave women who give her necklaces of the orisha and teach her the Yoruba language hence the reason why her family thinks she is speaking "in tongues". The girl is later revered as a local miracle working saint.

Voodoo Dreams by Jewell Parker Rhodes-fictionalized account of the life of
19th century famous Voodoo priestess Marie Leaveau whose tomb is a place of pigrimage in New Orelans.

There are more books of course and I will be updating this post in the future.

Osun song from Trinidad by Ella Andall

Osun by Ella Andall
from the Album Osun Bamise-copyright 2008

Lyrics
OLA N GA LA FILA FI OSUN
OLA N GA LA FILA FUN YEYE
OLA N GA LA FERE KAYERE
OSUN GA LA FILA FUN YEYE
The one who commands wealth like a crown is Osun
Wealth is commanded like a crown for my Mother
She commands wealth like our Mother's crown
TALADE OSUN, TALADE OLOMI (OSUN TALADE)
TALADE YEYE, TALADE OLODO
TALADE, TALADE, OLORI
OSE REMI KUMERE YEYE
Osun is the owner of the crown
The crown is benefiting the ruler of water
(Oshun owns the crown)
My Mother owns the crown,
the crown is benefiting the owner of the rivers
The one who owns the crown is the queen
We give thanks to my friend,
My Mother who makes good of blessings.
OSUN ME GBA IBEJI LO
IBEJI LO YEYE OSUN
OSUN ME GBA IBEJI LO
Osun take me so that I may have twins
Let twins come, Mother Osun
Osun take me so that I may have twins
OSUN ME BA IBEJI LO
IBEJI LO GUL OSUN
OSUN ME BA IBEJI LO
Osun helps me to have twins
May twins come Osun
Oshun helps me have twins.