The summer of 1996, I went to Puerto Rico twice to research my family tree. My recurring dreams of my mother, my abuela, and my great-grandmother had inspired my quest to learn more about them. I wanted the obscure silence of their lives to become known. My parents spoke little about their childhood experiences in Puerto Rico. It is as if they began to live when they arrived in New York as young adults. In the El Registro Demográfico of Hato Rey, the attendant assisted me in bringing down the dusty birth certificate books that were not yet computerized. Remembering that my father said he was born November 27, 1903, in San Juan, Puerto Rico, I began to look through the records that dated from 1900 to 1910. Turning the sepia-colored pages filled with beautiful script that seemed to dance on the page, I first came upon the birth certificate of my uncle Donato. When I turned the page, I found my father’s.
In that early part of the twentieth century, children were often registered months and years after their birth. Often when families lived in distant rural areas, they did not have the means to travel to the city to register their children. My father’s certificate indicated that he was born on January 28, 1904, and my abuela in 1884, but the birth date of my grandmother, María de la O, was not identified. My guess is that María de la O was probably born in the mid–eighteen hundreds, a period for which they did not have records.
The archivist suggested that I visit the churches and review the baptism records, which were generally more accurate. The churches in San Juan directed me to the archival records of Loíza Aldea, the place of birth. The attendants in Loíza informed me that most of their records had been destroyed in a fire and what was left was in the neighboring town. When I looked through the records in Canovanas, I found nothing. Then I returned to Loíza and started searching to see if there were any people left by the name of Moreno. I went to senior centers and walked through the town’s oldest cemetery, looking at tombstones for the name María de la O. As I walked alongside the many unmarked graves, my soul wept, knowing that many of the stories of our ancestors will remain buried forever. A month later I returned and started looking through the records kept by the Spaniards, those who listed the names of their slaves. Again, I found nothing. I returned to Loíza four days before I was scheduled to leave Puerto Rico and went to the seashore to meditate. Listening to the soft rolling waves of Yemayá’s ocean, I felt a soft breeze surround me as her gentle whispering voice assured me that I would find her story.
When I returned to the States, I received a telephone call from a long-lost cousin, Máximo Dueño Jr. from California, who had found my name on the Internet and wanted to reconnect. He began sharing his stories and then remarked that he had a photograph of my uncles, my father, and my grandmother. My cousin shared with me the only photograph I now own of my abuela.
Some will say this was just a coincidence; I know it was a sign to continue my search. Orishas place angels in your path at the right moment. I know my ancestors and orishas are traveling with me, and I will continue to search until the stories of my parents and ancestors are unveiled.
The healing and empowering knowledge of our history and the understanding of our destiny are what define us; they let us know that we were on this Earth. As I see the growth in my godchildren and other members of my family, the power and the importance of our cultural legacy is affirmed. The changes I see in my godchildren confirm the power of aché. Mia is finding her spiritual path, and the spirit of her grandmother has spoken through her. Joe’s unexplainable stomach pains disappeared when the orisha Oyá cleansed him. Carol, a young college student, is receiving messages through dreams. Three of my godchildren are preparing to fully initiate this coming summer.
Seeing my godchildren flourishing through my guidance and teachings lets me know that they will carry our cultural legacy. I see it in my granddaughter, Kiya, who started her altar with a collection of her favorite shells, rocks, photographs, and toys. When I visit, she makes certain that I look at the additional objects she has placed on the altar, recording the moments in her young life that she will remember growing into adulthood.
It is this uniting of aye, the visible world, and orun, the spirit world, that we must follow throughout our lives. Like the calabash of Olodumare, it keeps us intrinsically connected to the spirit realm.
From a distance, I heard the voice of Doña Rosa calling me. As I was lost in my thoughts, it took some time for me to remember where I was. Again, I felt the sticky heat of the kitchen against my moist forehead. Doña Rosa gently wiped my face with a cool washcloth, and she directed my attention to Pachuco, Zenaida’s assistant, who was calling me into the initiation room. He had pulled the white curtain aside and was gesturing for me to enter.
I struggled to gain my balance as I tried to recover my consciousness. My nervous energy began to build as I felt Doña Rosa’s fragile hands steadying me toward the curtain. The strong, intoxicating, pungent smell of the freshly prepared omiero, an herbal mixture, floated from the room as I entered. Santeros and santeras sat on low stools stripping the leaves from the plants, which they leisurely placed into a large round ceramic bowl filled with water.
When I walked into the room, Paco was kneeling on a straw mat with his head hanging over another large clay basin. Zenaida, standing in front of Paco, silently motioned for me to kneel down on a straw mat facing him. Once I was in position, she held a fistful of plants with a piece of castile soap toward the heavens and said, “Olodumare, I ask for your blessing as I prepare to initiate Paco Fuentes into my religious family.
“I ask that, as I wash his head with your sacred plants, you bring him the health, happiness, and prosperity that you have brought me.”
Pachuco poured clear water over Paco’s head as Zenaida silently and carefully washed his head.
She then placed the remaining sacred plants and castile soap in my hands and instructed me to repeat her actions. I could hear the sound of my heart beating against my chest as I tensely repeated what she did. Raising my right hand to the sky, I said, “Olodumare, I ask your blessings as I follow in the steps of my godmother and welcome Paco Fuentes into our family. Olodumare, please bring him the blessings that my godmother has shared with me because of your generosity.”
A Message from My Godparents
Zenaida advises that everyone incorporate the ten commandments of Santería into their lives. By surrounding yourself with the energy and teachings of the orishas, you will be surrounded by positive energy. Suddenly, people will come into your life who will help you fulfill your destiny.
THE TEN COMMANDMENTS OF SANTERÍA
1. Spirit of Orí
We are all sacred. We each have the orisha Orí, our destiny.
2. Spirit of Olodumare
We are part of two worlds, the spirit world, orun, and the secular world, aye. We carry the sacred power, aché, of the Supreme Being because we are part of nature.
3. Spirit of Ochosí
We must be contributing members of society, working cooperatively, seeking justice, and being trustworthy.
4. Spirit of Ellegua
We must examine all our options and make informed decisions that adhere to our destiny.
5. Spirit of Yemayá
Don’t be afraid of the unknown. Benefit from nurturing your abilities in order to reveal the unknown.
6. Spirit of Obatalá
Power resides in a cool head. Remember to use creative thought and logic in reaching a decision.
7. Spirit of Oyá
Bring positive energy into your life by eliminating negative thoughts and actions.
8. Spirit of Orishaoko
Be a faithful friend, companion, and family member.
9. Spirit of Shangó
Learn to resolve differences creatively, and select your battles with care.
10. Spirit of Ochun
Remember that more battles are won with sweetness than with offensive behavior.
Appendix
TABLE OF SELECT ORISHAS
RITUALS OF PROTEC
TION
RESOURCES
Table of Select Orishas
The orishas represent aspects of nature—they are the wind, ocean, trees, grass, whirlwind, thunder. The orishas, like nature’s forces, reflect limitless possibilities, and this is why there are 401 orishas, with the “1” representing infinity.
In Santería, the orishas have roads, caminos, in which they represent different aspects of their power, aché. According to legend, Olodumare, the Supreme God, was the creator of aché. Lonely and tiring of his omnipotent power, Olodumare decided to create the orishas, endowing each with a particular portion of his power. Therefore, each orisha has domain over a portion of the Earth. Much like the varying roles we hold in life—parent, worker, lover, friend—the orishas also possess different roles in theirs.
Yemayá is the depth of the ocean when she manifests as Olokun, yet she remains Yemayá, the mother of all the orishas. So it is with Obatalá, the father of the orishas and emissary of Olodumare, who, as a mature adult, created human beings, but who also can manifest as the young warrior Ayáguna, a traveler of the world.
ORISHAS OF CREATION
ORISHAS OF WATER
ORISHAS OF PROTECTION
ORISHAS OF THE EARTH
ORISHAS OF THE AFTERLIFE
DIVINER
Orula
Spirit Form Palm nuts (ikins)
Primary Form Male
Element Air
Nature Wisdom
Qualities Intuitive Mindful Wise
Animals Goat
Deer
Day October 4
Colors Yellow and green
Symbols Opon Ifá (Ifá board)
Oguele (divining chain)
Ikin (palm nut)
Plants Palm trees
Number 16
Rituals of Protection
MY ALTARS
I have two different altars, one dedicated to the ancestor spirits, my bóveda, and the other dedicated to the orishas. On my bóveda I have placed seven glasses of cool water, each one serving as a dedication to the deceased who reside in the spirit realm in heaven. On bóvedas these glasses should be placed in two parallel lines of three glasses, with one glass in the center. Each glass should be held to the sky and offered to Olodumare for blessings. On Mondays, I change the water and dedicate each glass to my guardian angels. I ask Olodumare to accept my offering by saying, “With the blessings of the Almighty, I dedicate this glass of water to the spirits of my Yoruba ancestors.” With the other glasses, I make the same prayer offering to my Native American spirits, Kongo spirits, spirits that need love, spirits that love me, and to the members of my family.
I then call the name of family members who have left the Earth. My prayer is designed to let the spirits know that I acknowledge and accept them in my life. “With the blessing of Olodumare and the benevolent spirits, I ask your blessings on this day for the protection and health of my family. I ask that the spirits of my mother, father, and sister bless me. I ask that the wisdom of my abuela and María de la O guide me. That my dear friends Gilberto and Jorge have found peace …” The prayer should come from your soul and intuition; it should not be scripted. Remember, you are speaking to loved ones, so speak freely and with admiration and respect.
My second altar is dedicated to the orishas that I received when I was initiated into the Santería religion. The sacred stones of my orishas reside in decorative bowls, in the colors of each one of the divinities, and these bowls are placed on display in a shelved cabinet. My sacred room for my orishas is similar to that of my abuela’s room, and it is filled with fresh flowers, scented candles, and the symbols of the gods and goddesses on the walls.
CREATE YOUR OWN ALTAR
For those who have not been initiated in the tradition and who therefore do not have patron orishas, an altar can be created by placing on a table or shelf objects that remind you of important people and events in your life. Collect beautiful glass vases, sculptures, or talismans, like shells and rocks, and place them on your altar. Make the altar a tribute to people, friends, and objects that have inspired you, and include their photographs for encouragement. Consider which is the color that brings you joy, peace, and tranquillity. Or think about the energy you enjoy being surrounded with, or the color that dominates in your wardrobe. Begin to decorate your altar with these colors, and your intuition will guide you. Take time from your day to quietly, prayerfully meditate before your altar on those aspects of your life that bring you comfort and happiness.
WORSHIPING OUR ANCESTORS
Each day, remember your loved ones who are no longer on this Earth; they need your prayers and candlelight to elevate in the spirit world. Always acknowledge the spirits and elders who have opened the roads for you, since they will help you accomplish your goals in life. Try to light a candle at least once a week, as it will bring spiritual light into your home.
DAILY MORNING PRAYER
Each day, I acknowledge the Supreme Being, Olodumare. I begin every morning by looking out the window toward the sky. I embrace myself and thank Olodumare for my blessings. Then I meditate in front of my bóveda, asking the spirits to accompany me in my daily tasks, and to bring me wisdom and understanding. I then walk into my sacred room and, prostrating myself before my altar, ring the agogó, the bell of Obatalá, requesting that his calm yet warrior spirit inspire me. I give thanks for the blessings in my life, my family, my friends, and my community.
YOUR PERSONAL ORISHA
We all have our destiny, our Orí, and to thrive, we must honor and protect our sacredness. Orí requires that you honor yourself and others. Each day, care for the temple that houses your Orí, your head, the seat and power of your thought, wisdom, and creativity.
INITIATION
The process of initiation into the Santería religion is threefold, and as a madrina, I now lead my novices through each of these ceremonies, guiding them to understand the wisdom of the orishas and the empowering presence of their ancestor spirits.
In the first ceremony, the novice receives five sacred beaded necklaces, the elekes; each necklace is placed around the novice’s neck in honor of an orisha that will protect the novice. Each eleke reflects the colors of one of the major orishas—white represents Obatalá; shades of blue reveal Yemayá; shades of yellow, Ochun; red and white, Shangó; and red and black, Ellegua.
In a second ceremony, the initiate receives symbols of the warrior orishas, the guerreros: Ellegua, Oggun, Ochosi, and Osun, which bring stability and additional protection to the apprentice. And with the final ceremony comes full initiation, asiento, during which the orisha who claims the novice as his or her own is ceremonially “crowned”—the orisha is mounted on the head of the novice, along with the aché of the orisha. The initiate then receives five primary orishas: Obatalá, Yemayá, Ochun, Shangó, and Oyá. Each of these orishas assumes the role of the initiate’s protector orisha, defending and empowering the young initiate. And throughout the life of the initiate, there are additional ceremonies and orishas that can be received, providing the blessings of health, happiness, and prosperity.
Through initiation into my religion, one is reborn. Our initiation is a conscious act of letting go of negative influences that weigh down the spirit, allowing it to soar and to embark on a new beginning. The energy that naturally flows from initiation opens up inner channels, granting the initiate the ability to see, feel, smell, taste, and hear more acutely, and to be more present in the world.
DIVINATION
SPIRITUAL CLEANSING BATHS
Obatalá: Calm
To attract positive energy, bathe with white flowers, cascarilla, milk, and your favorite perfume. Light a scented white candle, relax, and meditate. Think positive thoughts and let the water draw any negative energy that is surrounding you. Pray to Obatalá to calm and clear your thoughts.
Ochun: Energy
To lift your energy, bathe with sunflowers, a little honey, perfume, and cascarilla. Light a scented yellow candle and let the brightne
ss of the sun bring you joy. Pray to Ochun to lift your spiritual energy.
Orí: Clarity
Wash your head with cooling products that include coconut, cocoa butter, white flowers, and cascarilla. Remember that your head is where your wisdom resides and should be kept clean and covered with light colors. After you wash your Orí with cooling products, light a scented white candle to enhance the spirituality of Orí.
TO OPEN OPPORTUNITIES
When your life seems upside down, work at untangling the confusion by placing pieces of hard candy by your doorway or at a nearby crossroads. Remember that you can take only one path and that you must set priorities in your life. Appease the energy of Ellegua by offering him the candy and toys that bring joy.
SYMBOLS
To attract the positive energy of the divinities, decorate your home with the symbols and colors of the orishas with which you feel an affinity. Surrounding yourself with the colors of the orishas will assist in reminding you of the aché they bring to the world. Wear white to calm your energy field, blue to nurture your spirit, yellow to energize your aura, red to gather your force, and red and black when you need mischief in your life. Decorate your home with sunflowers to attract Ochun’s sensual energy. Gather small rocks that attract you and develop a small rock garden in your home, reminding yourself that the aché of the orishas ultimately resides in sacred rocks.
The Altar of My Soul Page 26