Saturday, March 31, 2012

Differences Between Sanse and Espiritismo

Differences Between Sanse and Espiritismo



What is Sanse. The differences between
Sanse and Espiritismo Criolla.

La Religion es de los Vivos, no de los Muertos."
"Religion is of the living, not of the Dead.'


Let me explain for a moment what Sanse is and is not, and the differences between Sanse and Espiritismo Criollo, also known in Puerto Rico as Espiritismo Folclorico or Espiritismo de la Mesa Blanca. Both are very similar in beliefs and structure, but have many differences.  If they were both the same, why rename a spiritual tradition that has been established, grounded and is a rooted family spiritual belief system? 

Although their are no historical records of when and what family started it, the earliest known accounts of the existence of Sanse on the island have been dated from around the late 1930s to the early 1940s, to a small group of Afro Puerto Rican families that integrated traditional Espiritismo beliefs with that of Puerto Rican Brujeria, Dominican 21 Division and Haitian Vodou.   Some individuals credit the origins of Sanse to a single Papa Boko or Houngan that migrated to Puerto Rico in the 1920s.  This could be so, but it has been historically documented that in 1960 there was an estimated 1,812 Dominicans living on the island, and that Puerto Rico has witnessed an increase in illegal immigration from the Dominican Republic since as early as 1970s.  It is estimated that at present time 200.000 Dominicans live in Puerto Rico.  Haitians also migrated to Puerto Rico as early as 1803 with an increase in 1898.  With groups of Haitians in the coastal towns of Aguadilla, Mayaguez and Juana Diaz.   It has been estimated that around 8.000 Haitians or Puerto Ricans of Haitian descent live in Puerto Rico.  These two minority groups greatly influenced the birth of Puerto Rican Sance, similar to how in the 1950s and 60s Cubans influenced Puerto Rican Espiritismo in New York creating Puerto Rican Santerismo.

Sanse soon became very popular amongst Afro Puerto Ricans on the island,  and in areas of the United States where Puerto Rican people reside.   As many elements of Sanse were added to Espiritista Templos and Centros and its practices has also influenced Puerto Rican Brujeria and Curanderismo. 

While ancestral veneration and trance possession in some form has been a part of Borinquen / Puerto Rico before Christopher Columbus set a foot on Borinquen soil. Much of the foundation of Espiritismo Criollo on the island was heavily influenced with the Taino spiritual and religious culture, that was believed to have been completely eradicated by the Spaniards.  The enormous genocide and atrocities done to the Taino people can not be disputed and has been recorded in historical texts, not only in Puerto Rico but through out the Caribbean, as well as North, Central and South America.   It is also a fact that a few pure blood Taino males did in fact survive and many Spaniards took on Taino woman as wives.  These Taino and other indigenous wives gave birth to the first mestizos, and although many of these Taino women where baptized into Roman Catholicism, under the guise of Christianity they taught their children the lore, customs, traditions and belief systems of their ancestors. 

Espiritismo Criollo also has a mix of French Kardecian Spiritism, and African Yoruba and Congolese religious beliefs.  When the African slaves came into the island, some where brave enough to become fugitives and hid in the caves or rain forests of the island.  These fugitive slaves became known as Cimmarones and while many lived in solitude, some where taken in by the few rogue Taino people who survived and hid themselves as well.   The paring of the two also created the first Zambaggoas, Zambos or Cambujo / Cambujas on the island.  This in conjunction with the mulatto children of slave masters and slaves, were the interracial children that became the first Puerto Riqueños, the first true Jibaro people of the island.  Espiritismo Criollo is a tradition of the people, a Jibaro belief system, just like the infusion of various cultures, it became an infusion of the spiritual traditions which at the time was mainly followed by the poor rural mountain folk. 

One who believes in this spiritual path works with Spirits known as los Seres or los Muertos as well as venerate Catholic Santos, which traditionally where wooden sculptures that resembled the ancient artistry of Taino Zemi sculptures.  Also the belief in various groups of Muertos is observed, these groups are known as Comiciones and can be spirits of people from any country and culture on earth.  In life they could have been atheists, spiritual or religious. They could have been Catholic nuns, the souls of other spiritists, shamans, Cacique Indian Chiefs, African housemaids, Zambaggoas, Cimarrones, Pirates and yes even Buddhists or Hindu.

Now Sanse although it has many similarities to Espiritismo Criollo, is also viewed as a branch of Vudú, and is an infusion of three cultures Puerto Rico, Haiti and the Dominican Republic.   The three cultures blending and intermingling belief systems created Sanse on the island.  For many decades Sanse was an underground subculture that was genetically practiced by Afro Puerto Ricans and was kept hidden and apart from the White Spanish masses.  As many Puerto Ricans were and still are suspicious of Brujeria and feared anything Vudù.  Also one must understand that non Catholic Puerto Ricans where not allowed freedom of religious expression until 1898, when the United States took the island from Spain.

Sanse like Espiritismo incorporates the Comiciones but also work with Muertos known as Los Sances. (Also spelled Sanses). These Sanse in life venerated the African and Indigenous Misterios known also as Loases. The Sanses are generally the mulatto, cimarrones, negros, indios and zambaggoa ancestral spirits of priests, priestesses or followers of African based traditions, as well as Taino indigenous Shamans, known as Bohiques or Buhuithu or even Caciques.

In one's personal Cuadro one can have a Sanse who in life was a Dominican Papa Boko or Puerto Rican Bruja, lets say to the Loa "Misterio" Papa Legba, this spirit will be an embajador of that punto of spirits. Lets also say his name in life was Jose, he will come down representing Legba and have similar characteristics as Legba but still hold on to many characteristics that he displayed in his lifetime. Many times they even use the name of the Misterio they venerated in life and are the Sanse of.  For example, in life Maria venerated (notice I do not use the word Worship) Anaisa or Jose venerated Legba, they will come down using the name Maria Anaisa, Juan Legba or simply Mama Maria, or Papa Juan. In Sanse the Misterios do not take possession of a host in full as does traditions such as Cuban Lukumi, Brazilian Candomble or Haitian Vodou.  In Puerto Rican Sanse, when the Misterios come down, they do not come slithering like surpents, juggling fire or eating glass. They come down quickly in observance, either within a Casilla or their pressence is felt within the centro or templo; then they usher in the Sances that work under them. Similar to the possesion of Pentecostals, with the Holy Spirit, the Misterios energy is very powerful and takes over the Sancistas body in jerking and shaking motions, with heavy breathing which calms down as the Sance is ushered in.  A Spiritual Death and union occurs as the Casilla's mind and bodily function is placed under suspended animation and sleep while the Sance or Muerto takes over the casilla's body. 

The Casilla are also called bancos or caballos.  Usually speaking the Sances are very calm and usually work seated, or in a similar fashion as they worked in life.  Often they speak in the tones or dialects and use phrases of the time and era when they walked the material plane, and incorporate indigenous and African words into their often broken Creollo Spanish.
In possession the Casilla's face, body composure contorts and hand gestures become very profound.  Similar to that of Brazilian Umbanda and Venezuelan 3 Potencias Espiritismo.
Usually the casilla is possesed by Legba, a Guedeh, or their very own Guia who usher in the Sances. (Ones Centinela does not physically possess a person in this manner.)  So lets say a Sance by the name Joaquin comes down and he in life was a Babalocha a Lukumi follower or believer in the Orisha Ochosi, he will come down either as Joaquin Ochosi, Joaquin Chosi or simply el Hermano Joaquin. He will display characteristics of Ochosi but still display many characteristics he had in life. Yes the Sanses of the jerarquía of Orishas can and do participate in Sanse sesiones.

Contrary to popular belief, Sanse is not a religion, it is a magico spiritual set of beliefs, and although it has many traditional structured views on how to perform misas, how one performs bautismos, ceremonies, in what order or what prayers are said for any given situation, has a structure on how misas are held, how one conducts themselves during a sesion, order of various division of Misterios, their likes and dislikes, and the color of clothing worn and tabus. Sance is not bounded by religious dogmas or doctrines as each and every Sociedad although they practice in very similar fashions, can and also does have various elements of differences. The main goal of Sanse as is with Espiritismo is based on the desarollo of ones spiritual faculties on the material plane, and the enlightment of the spirit in the realm of Spirits.



To say that the Sanses 'Ancestors' can only come from a certain Division is absurd. They can be the messengers to any Misterio from any division, as long as that Misterio is the Guia Principal or head punto of your Cuadro Espiritual. Meaning that if your guia is Adogan Piel, Pa Cande, or Anaisa Pye, then your Sanse will work under that punto.. Also it is important to understand that many historical Sanse have become elevated into Misterio status such as Ofelia Balendjo, Amalia Belcan, Rosita Legba, Luis Eleguedesito while others such as the Venezuelean Jose Gregorio have become elevated into a folk saint heroe statues, to name just a few and have become either vueltas / caminos of the Misterio they venerated in life or a separate divinity "Misterio" all together: within the same division, and have their own Sances as well. Many individuals have the misconception and argue that la vuelta of Marta la Dominadora known as Marta La Bruja is an ancient Lwa from Africa, while others say she is a Native Misterio of the Petro (Black) Division, or an indigenous spirit, well last time I checked the name Marta has its origins in Aramaic "Israel or Iraq in origin" and la Bruja is the Spanish word for Witch. What happened with Marta la Bruja is that in life she was or might have been a zambaggoa bruja of Arawaque and African descent and she venerated Marta la Dominadora / Metresa Lubana and her life became a part of the folclore and tradition of Lubana and associated with her, she became a vuelta a camino a sister to Lubana.   (Note, in Puerto Rican Sanse their is a division of Misterios known as las Metresas which although a part of the same division can also be a part of another.  The word Metresa a Creole French word which means Mistress.)

In Sanse we all have a guia espiritual, which is a Misterio, we have a Centinela, a Legba and a Guede, and often our spirits come from that group, but Sancistas are not limited to working or being the casillas to only these Misterios as Sancistas can be the casilla to muertos and Sances that do not make up their cuadro. Especially when doing an investigacion or bautismo for an ahijado or ahijada. Who better to determine your Guia your Sanses, your Cuadro, then your Guia her/himself. Why would my guia, Cachita Tumbo come to a client giving the names to the Sances of Papa Candelo, Gunguna, Madre Sili or Adogan Piel? It makes no sense.

Many people say that either you practice Puerto Rican Sance or you practice Dominican 21 Divicion, and not to mix it, which in all reality we do not. The Sances are Sances and the Misterios are Misterios, or as my abuela would say. "Al Santo, Santo, y al Angel, Angel." As I have stated the Sances are the Muertos or Ancestors that work under the punto of a Misterios.  (Traditionally speaking, candles where used for the dead and the Saints, to give them light so they may find light and elevation, while incense was used for Angels, so that our prayers, thoughts and intentions would reach them.  In present day, candles and incense are used for both.)

If your Guia is Cachita Tumbo, Anaisa Pye or Gran Bwa then your Sances will come down as embassadors of them, they will work under them and often act like them.  Many people say do not mix, but their very words are unethical, because while they say "don't mix, it can be very dangerous" they themselves mix traditions and religions. What Religious philosophy or Spiritual tradition in the world today has not borrowed or taken from another, Sanse is not the first nor will it be the last.  Other practitioners of African based traditions say that when you work with the Orisha/Lwa Oggun you should say, Tres Padre Nuestros, an Ave Maria and a Credo.  Or they use the prayer to San Luis Beltran or other Catholic saints in their practices.  This is as mixing as it can get. "That is like mixing bleach with amonia, but unlike those dangerous ingredients together, in this case they do and will work. To a Roman Catholic's perspective, your damming your soul to an eternal pit of fire and sulfur, while being taunted, poked, and tortured by Demons for all eternity. If this is not dangerous, what is? But in Sance you are, 'Desarollando Espiritualmente.' And yes in Sanse we say our Padre Nuestros our Plagerias del Naufrago, our Ave Marias and Credos while listening to Cuban, Dominican Spiritual music, Taino music or Puerto Rican Bomba, Plena or Salsa music of the 1970s as we pray and call on our Sances who are the embajadores of a certain punto of Misterio.  Why do we do this?  For the simple fact that it works, shows results and as a people we represent all the cultures and blood lines that run through our veins, no matter what religious donomination they followed in life.



Also what good is it of me to play music or pray for that matter in a dialect or language that is unknown or not understood to the people at a Misa or Sesion. In some way the language must be fully understood for it to resonate deep within our very souls, and trigger our subconcious minds. If this was not the case, Roman Catholics would still be saying the Holy Mass in Latin.
In Espiritismo Criollo, the beliefs in Catholic Saints and Angels is a very big part of the tradition. Sanse does not differ as images of Saints,Angels and African deities known as atributos de los santos, adorn the tableau espiritual, similar to Espiritismo, with the exception that within Sanse the Saints and Angels can and often do go by the names of the Loas or Orisha known as Misterios, and many of the Catholic Saints are viewed as Embajadors or mensajero to these very Spirits, not the same but of the same.

Lastly Sanse often deals with folk magic, yerbatero herbalism, curanderismo healing and divination that traditionally are not a part of Espiritismo Criolla.  This folk magico system is closer in nature to Puerto Rican Brujeria than Haitian Vodou. It deals with the making of herbal baths, protective amulets, charm bags, and candle magic.

Both Sanse and Espiritismo do not perform any blood sacrifices.  If a Sancista says he/she offers blood sacrifices its because he/she is also a Houngan, Palero or Babalorisha and have received the proper initiation ceremonies to do so.  But the main goal of the Sanse Sociedad is the elevation of both their cuadro espiritual and themselves, and while offerings of food, liquor, tobacco, candles, and herbs are given to the Comiciones, Sanse, Santos and Misterios, generally speaking blood is not offered within Puerto Rican Sanse.


Sanse and Espiritismo Similar Traits.

1. Both Sanse and Espiritismo are monotheism spiritual tradition and have the belief in one God, the Supreme Intelligence, the creator and cause of all there is, ever was and ever will be.  In Sanse God is often called Papa Dios,  Buen Dios, or El Todo Poderoso, and is not limited to sexual gender or human name.  Although the word Papa which means father is often used to describe God.  Buen Dios is the Cause of all there is in the Universe.   Each individual has their personal take and belief on what is God.

2. Both believe in reincarnation, meaning that the soul of an individual can and will reincarnate within the family bloodline or a different culture altogether.

3. Both believe in the plurality of the worlds.

4. Both believe that communication and interaction between the living and the spirit world is possible and occurs frequently.  Spirits can interact with the living as well as interfere   Also one does not have to be a part of Espiritismo or a Sanse Sociedad for this to happen, it happens regardless of your beliefs or disbeliefs.

5. Both believe in the progression of the Soul and that the Spirit can evolve.  

6. While many view either or as a religion, many view both Sanse and Espiritismo as a spiritual foundation or philosophy.

7. Traditionally speaking those who participate in, Espiritismo Criolla and Sanse do so because it is a family tradition, and ones parents, grandparents, godparents, aunts, uncles and ancestors practiced a form of trance possession and had a belief in the communication and interaction with Spirits and the preservation of the memory of ones Ancestors and descendants.

8. Both Sanse and Espiritismo Criolla were developed with the Puerto Rican cultural experience at the time, and is always progressing, ever evolving and growing.  Both are traditions of the people, and both are not subjected to the philosophies, institution or hierarchy of any one tradition.  Remember both Espiritismo Criollo and Sanse have their primary roots in three cultures, Taino, African and European Spanish.

9. The traditions of both are learned within the home from elder family members, and both are simultaneously practiced with other institutionalized religions, such as Catholicism, Pentecostals, or even African or Indigenous belief systems. 

10. Both believe in the law of Cause and Effect.  "Karma". What you throw into the universe, good or bad, will come back to you like a boomerang.

Wednesday, March 21, 2012

THE NACIONES,THE MISTERIOS, THE ELEMENTS

THE NACIONES,
THE MISTERIOS, THE ELEMENTS



"In Sanse, everyone is born with
a Guia Principal, a Centinela, a Legba and a Guede."


The Misterios in Nature

In Puerto Rican Espiritismo the Santos / Misterios are often venerated and honored within the home altar called la Tableau Espiritual, but within Sanse they are also venerated outdoors in nature.  Those who undertake the various bautismos and refrescos de cavesa within this beautiful spiritual tradition are brought and presented to the various puntos de naturaleza where the energies of the Misterios are present and at their strongest.  Also offerings of food, liquids, tobacco and money are brought to these natural settings. 

The Ocean, every Caribbean Island is surrounded by the lush tropical Carribean sea, and is viewed as a Punto de Naturaleza where many Misterios reside.  Estrella Maris, La Diosa del Mar, Yemaya, La Sirena, Olixi Maya, and Madre de Agua to name a few reside within the depths of the ocean, and their blessings can be felt with the coming and going of the tides. 

In the lush rivers, waterfalls, lagoons, ponds and lakes is where many of the Misterios of the Metresas reside.  Many bautismos and refrescos de cavesas are done in these locations and puntos are recieved here.  Irzili Freda, Cachita Tumbo and Padre de Agua and other Misterios reside here.

The forests, jungles, woodlands and rain forests is where the Nacion of the Ogun reside and are venerated, especially on hills, and mountain peeks, and caves.   While Gran Bwa, Gran Bosque, and Osanjeh's presence can be felt deep within the woods.  The Ogun's energies are usually found on higher grounds.  Mountain peeks if possible is where the highly elevated Misterios are venerated.

Within the cemetery reside the Guedé and is ruled by el Baron de Cementerio, Centella, Gunguna, and Papa Legba as well as many other Misterios.

Indian Ceremonial grounds is where the Cemis energies can be felt.  While Indian burial grounds, are very sacred and highly respected, this is where the energies of ancient and ancestral Caciques, Bohiques, Nitainos and Naboria is felt and offerings are left in these areas. 

Other popular areas are in urban settings such as the market places, crossroads, courthouses, and even hospital grounds, where the energies of many Misterios preside. 


7 NACIONES
7 DIVISIONES


Although there are 21 Divisions both in Dominican Vudù and the Pantheon of Puerto Rican Sanse, 7 Naciones are the most venerated and respected amongst Puerto Ricans.  Within each Nacion their is a Punto Misterio known as el Jefe or La Jefa, but what is apparent is that each of the 7 Jefes come from one of the Naciones that follows. 

(Many of the Misterios are separate entities while others are Vueltas of the same spirit.  Example: popular vueltas for el Baron del Cementerio are, Baron de la Cruz and Baron del Sabado.)


THE LEGBAS

PAPA LEGBA


División de los Legbá is Governed by Papa Legba who is synchronized with Saint Anthony of Padua.

The Legbas Nacion embody the element of earth and fire.  They help in opening pathways, opening doors to other realms, as well as uncrossing and destroying sorcery and black magic. Many of the Legbas are great communicators and help us is relaying messages. 

They enjoy black sweetened coffee, pure cigars, coconut in all its forms, sugar cane, and spiced rum.  The younger Legbas enjoy toys, sweets candies of all kinds, coins and are mischievous by nature, while the older Legbas use walking sticks, bells, prefer bills over coins and are serious and stern by nature.  Their offerings are placed on the floor by an entrance, within a corner of a wall or at the crossroads.  Their colors are Brown, Red and black.  

1) Papa Legba
2) Legba Carifu
3) Legba Isasan
4) Legba Grasimo
5) Legba Coehn
6) Legba Lado
7) Legba Manose
8) Rosita Legba
9) Piti Legba
10) Luis "Sito" Elegba
11) Legba Tibon

12) Eleba Crucero
13) Leggua Encrucijado
14) Legba de las Crucesgba



THE OGÙNES

OGUN BALENDJO


División de los Ogunes is Governed by  Ogun Balendyó who is synchronized with San Santiago and Ogun Badagrí who is synchronized with Saint George.  Within this division presides Osanjeh, Gran Bwá, Rio Tempuestoso "San Cristóbal" and Gran Toro Lisa.  The Prieto Division of spirits also fall within this Nacion as well as other Divisions such as the Guedes, Candells, and Legbas.

The Ogun Nacion embody the element of earth, fire and metal.  They are hard workers, guardians, blacksmiths, soldiers and warriors.  Out of all the Naciones they work the hardest, none stop and can be very fierce and tempermental. 

They enjoy Gin, Aguardiente and Rum.  Black unsweetened coffee often spiced with liquor, and all forms of hot and spicy foods.  Their offerings are placed on the floor or on the grounds in wooded areas.  Their colors are Red, Green and Black.

1) Ogun Balendjo
2) Ogun Baldagri
3) Ogun Batalla
4) Ogun Batala
5) Ogun Guerrero
6) Ogun Farai
7) Ogun Oca
8) Ogun Chango
9) Ogun Panama
10) Ogun Sarabanda
11) Ogun Nagua
12) Ogun Ferayo


THE GUEDÉS

GUEDE


División de los Guedés is governed by el Barón del Cementerio who is synchronized with San Elías, within this division Santa Marta la Dominadora and Santa Marta La Bruja, Baron del Sabado, Baron de la Cruz and Papa Guede Limbo.  Although the Candelo spirits have their own division, they also belong within this division.

The Nacion of the Guedés "Ghede, Gedeh, Gwedeh" embody the element of earth and fire.  This Nacion helps in resolving all sorts of problems.  They help in opening and closing the doors to the realm of the dead.  They can be mischievous and often ruthless tricksters, and if offended, can be very dangerous.  They should never be called on by those who do not completely have wisdom over their misteries as they can unleash evil malevolent spirits as easily as benevolent spirits.  
They enjoy all types of hard liquor, black unsweetened coffee, and black pepper in their foods. Their offerings are left at the entrance to a cemetery or on the oldest tomb. There colors are purple, black, yellow and red.  El Baron and Centella enjoy purple..

1) Papa Guedé Nimbo
2) Guedé Alawe
3) Guedé Carifu
4) Guedé Uhsu
5) Guedé Lhea
6) Guedé Martyin
7) Guedé Dionisio
8) Luisito  Guedé
9)  Guedélia Legcua
10) Guedelina
11) La Baronesa
12) Guedé Brigetté


THE CANDELOS

PAPA CANDELO


The Candelos fall under the División de los Prietos, and within this Nacion one finds countless Misterios, which have their origins both in the Americas as well as Africa. 

The Candelo Nacion embody the element of fire and air, and although they are Guedés they also have their own Nacion / Sociedad / Familia / Division.  They open the pathways for progression, change and evolution.  They are great guardians and swift healers and messengers for Papa Buen Dios.  They work hard for finding a solution and solving all forms of dilemmas.  They are great paleros, and have a great wisdom and knowledge over ancient magic and herbalism.  They also work well in all judicial matters.

They enjoy rum, whisky and red wines, hot chillies and red apples, bread, pure cigars, coconut milk and coconut water.  Their offerings can go on the ancestral altar, the boveda or in elevated tombs, and is always covered with a red cloth.   Their colors are red, black and white.

1) Papa Candelo
2) General Cedife
3) Candelo Fronteh
4) Candelo Farai
5) Candelo Gayo Neh
6) Pa Candeh
7) Candelo Agadùn
8) Candelo Siete Espina
9) Candela Ollah
10) Candelina
11) Candelia Llegua
12) Candelito
13) Candeleria
14) Candelo Boro
15) Candelo el Toro
16) Candelo Milayo


THE BELCANES

BELIE BELCAN

División de los Radá or Blanca is Governed by the Higher Order of Misterios such as Belié Belcán "San Miguel", Asaca Dipié "San José", Damballah "San Patricio", Gran Solier, and other countless Highly elevated Misterios.

Within this Division one finds the Belcan Nacion, which embody the element of Air and Earth,   They fight for justice and peace and are a great defense against demons, evil spirits, occult enemies and black magic.  They are wise, ancient and of a benevolent nature although they are fierce warriors and keep order amongst chaos. 

As an offering they enjoy Rum, red wines, cornmeal, cigars and red and green fruits.  Colors are Red and Green.

1) Belie Belcan
2) Daweh Belcan
3) Chiqui Belier
4) Piti Belie
5) Ataque Belcan
6) Espada Fuerte
7) Belcan Sito
8) Papito Belier
9) Beliercito

THE METRESAS

METRESAS

División de las Metresas is Governed by Metresili "Virgen de la Dolorosa" as well as Anaísa Pié "Santa Ana", Anaisa La Chiquita, "Juana de Arco", Gunguna "Santa Elena", Rosita Legbá "Santa Rosa de Lima", Cachita Tumbo, Candelina, Alaila "la Virgen de la Altagracia", Clementina "La Virgen Milagrosa",  Ofelia Balendjo "La Virgen de las Mercedes", La Señorita "Santa Clara" and other female Misterios.  Although they pertain to their own Division, they can also belong to another.

The Mestresas embody the elements of earth and water.  Although this is one separate Nacion, many of the Misterios within it are a part of other Naciones.  They work in matters of emotions, thoughts and feelings.   They govern over love, womanhood, motherhood, maternity, fertility, beauty and femininity. 

They love sweet wines, mixed drinks, champagne, beer, cigarettes, honey, spices, molasses, and sugar.  They adore chocolates especially within a heart shaped box, tropical and citrus fruits, melons and pumpkins.  They love flowers of all kinds but each Metresa has her own favorite, as well as perfumes, mirrors, cosmetics, jewelry, laced fans, combs and hair brushes. 

Their offerings go on the altar in lavish plates and glasses.   Their colors are Pink, Yellow, Orange and Gold.

1) Madre Sili
2) La Metresa
3) Anaisa Pyé
4) Anaisa Demait
5) Cachita Tumbo
6) Danto Pye
7) Filomena Dantu
8) Esili Freda
9) Sili Danto
10) Canaima La Perla
11) Alaila
12) Filomèz
13) Gunguna

LOS INDIOS

INDIO CACIQUE

Division of the Indio Agua Dulce. This is the Division one finds.  El Rey del Agua, "John the Baptist"  Tindjo Alague / Tin Djo Alagwe "Saint Rafael" and Caciques and Cacicas such as Caonabo Yuisa, Anacaona.  In Sanse, el Rey del Agua watches and supervises over all baptismal ceremonies. 

This Nacios of Misterios make up 1/3 of the Misterios, they are highly venerated within Puerto Rican Sanse and are a very important division of Spirits.  They embody the elements of water and air.

They enjoy Tobacco in all its forms, mabi root bark tea, casava bread, yuca with codfish, cornmeal, and arepa bread.  They are often called Indio de la Paz, Indio Bravo, or Indio Guerrero.  Within this Division fall the spirits of the indiginous people and their elevated Spirits and Zemis.  Their colors are Red, Yellow and Green.

1) Indio Alague
2) Indio Carinoa
3) Pluma Blanca
4) Toro Sentado
5) Indio Aguila Roja
6) Indio Enriquillo
7) India Ciboney
8) India Jihoanya

Paños, Banderas and Candles

The Sances work with various paños, and candles representing the Punto Misterios which have their own traditional colors of banderas and paños that are placed on the altar, usually seven various colors are used as well as seven various colored candles or a seven day candle of seven colors is used.  Each of the colors represent one or more Sanses and Misterio.  Black is rarely used unless combating or battling occult enemies. Seven is usually used for peace and protection while nine is used for ending, and removal.  Some use three candles to represent the three divisions.  Excample:  white or yellow to symbolize the White Division, Red or black to symbolize the black division and blue or green to symbolize the indian division.

Yellow =. The Sances of the Metresas, Solier & Guedés.
White = The Sances of the Belcanes and Solier
Blue = The Sances of La Sirena
Green = The Sances of the Indios Belcanes & Ogunes
Pink = The Sances of the Metresas
Purple = The Sances of the Guedés
Red = The Sances of the Candelos, Ogunes & Legbas
Orange = The Metresas
Brown = Sances of the Legbas
Black can also be used for the Sances of the Legbas, Guedés, The Ogun, and Candelos









VODOU, VOODOO, SANSE, SANCE, VUDU, UMBANDA, BRUJERIA, ESPIRITISMO

Monday, March 12, 2012

THE DAMBALA FAMILY

PAPA DAMBALA GUEDO




Dambala Guedo in Spanish or Damballah Wedo also known as Pa Damballah or Pai Dambala is the loving father of all the Misteries.  He governs over peace and purity and is a powerful magician, and a great healer and is one of the few Puro Misterios, Lwa / Irunmole who has a direct link to Papa Buen Dios.  His metals on earth are platinum and silver.  He is the creator of the human form, and is also known as Obatala.  He is the essense of life, and germinated the cosmos with his sperm of life, he is the drops of water which holds life and spawns it.  As the essense of life, he is often kept away from the dead.  When Papa Buen Dios said.  "Let there be Light, Dambala Guedo came into existence. He is envisioned as an ancient wise man all in white with white hair and a long white beared or as Moses holding the Serpent Staff of the old testament, or the Figure of Obatala.  He is said to be both male and female, as our limited human minds can not completely comprehend his vast mysteries.




AYIDA GUEDO




Ayida Guedo in Spanish or Dan Ayida Hwedo, is the strong wife of Dambala Guedo, She is also known as Ma Ayida, Mama Yida, Abuela Wela, she rules over the cosmic primordial waters of creation and stearnly governs the cosmos, and all the cosmos exists within her womb.  She is viewed as the Rainbow Serpent Mother and is also known as Ochumare, the female counterpart to the the Yoruba Supreme Deity Olodumare.  She is envisioned both as the Maiden Eve who was tempted by the Serpent in the Garden of Eden as well as the mature the Virgin Mary standing on the head of the serpent.   Her image is either the Virgin Mary or naked women with serpents couled at her feet.  She is always placed next to Dambala Guedo.  They had many children,  one being




DAMBALA DE LA TORCHA




Dambala de la Torcha or Damballah la Flambeau is of the Petroh Division.  He is the cosmic fires of destruction and chaos.  He is the ball of fire that destroyed life on earth once, making way for new life and will do it again.  He is envisioned as Saint Patrick, as well as the young Moses kneeling by the burning bush.

 
 
OBATALA LINDE
 
 
Obatala Linde or Batala Belinde is synchrenized with Nuestra Señora de Lourdes. She is an ancient Lwa of the Nago Nation, although many concider this aspect a part of the La Raiz Division, or Indian Division. She is a Misterio or Orisha of purity, cleanliness, all that is white, and is concidered the patroness of Albinos, thus the white race. She is said to have been the first black woman to have given birth to a white child, the first white person on the earth.   In Sance this white child, is known as Gran Solier

 
Obatala Belinde is the feminine aspect of the Nago Spirits "Orisha" known as Obatala, who is the protector of the head, the brain and bones, in Brazil Obatala is known as Oxala.
In Haitian Vodoun "Vodou" she is known as Aida Wedo, or Ayida Guedo, a Petro Loa whose name in Spanish is Aida Gueso, who is the wife of Dambala and mother to the Simbi Nation.
Other vueltas are Ofelia Balendjo who is synchrenized with Nuestra Señora de la Merced, and some call her Ofelia Mercedes after an ancestral Dominican some say Haitian Mama Mambo who was a priestess of Aida Wedo. Ofelia Balendjo is the sister of Ogun Balendjo and daughter of the Nago Loa others say vuelta of Mambo Lemiye. Another popular vuelta is Amalia Belcan, also known as Amalia Domingo, and this vuelta is synchrenized with La Milagrosa. In this aspect she is part of the Ogun family of Loases known as the Belecou or Belekou which is known in the Dominican Republic and Puerto Rico as the Belcanes. In this vuelta, Amalia Belcan is the mother of Belie Belcan.

 
Obatala Be Linde is the mother of the Loa known as Gran Ogou Batala, or Ogun Batala, a younger, often carefree and less wiser aspect of the ancient Obatala.

 
Offerings to Obatala Be Linde include, white candles, white flowers, white hard boiled eggs, coconut meat, coconut milk, merengue creams, vanilla cake with merengue frosting, white rice with milk, rice pudding, marshmallows. She does not drink any form of liquor. 
 
 
 
Lourdes = Gran Be Linde
La Merced = Ofelia Banedjo
La Milagrosa = Amalia Belcan


THE SIMBI NATION
 
Symbol of the Three Magi, Los Reyes Magos SIMBI
 







The Simbi Family
Cosmic Water Spirits
 
The Simbi Nation or Los Simbises are ancient Lwa of life that preside over the elements of Water and Earth and are ancient Lwa of Magic. There are countless Simbi, some branches or traditions honor more Simbi than other. For example Haitian Vodou definetly honors more Simbi than Sanse, in fact many Sancista and servidores do not even think they honor or work with the Simbi Division, although they are represented within their Cuadro and Santuarios. (This of course is so far from the truth.) Mama Chimbi in Sance for one, also known as Filomena  Lubana or Santa Marta la Dominadora is by far a Metresa who is by far the most popular of the Simbi. In her arms she holds coiled around her wrist and waist are Siguelia and Sigueloa, two virtually unknown Simbi Loa, but both symbolizing black magic and occult powers, Mama Chimbi although a Gedesa and a Metresa is one of the most impotent Simbi within Zanci "Sance /Sanse", she is imperative in dominating occult enemies and black magic. On Mama Chimbi's lap sits a child, this is a Lwa as well known as Ti Jean Petro. Ti Jean Petro is the father of the Petro Nation, that originally came from the Dominican Republic. Ti Jean Petro was a Dominican Spanish former slave turned powerful and well respected Papa Bokor by the name of Don Juan Felipe Pedro who Incorporated the energies of the oppressed and often violent Arawak, Carib and African Ancestral Spirits into his practice of Vodou. He Incorporated the color red, which became a part of the Petro nation. Unknown to outsiders of Vodou and all its branches, all the Loa and Orisha lived in human form, and are or were historical figures who ascended to the statues of Loa.

 
Also San Cipriano who is known as a Gede and a Simbi is known as Guedé Sanguiñao or Sanguiñé is a great Simbi Magjcian Loa who fathered Siguelia and Sigueloa.
 
 
SIMBI AMPAKA


 
The Simbi Nation comes from the Congo Region of Africa, and many Saints such as the Three Magi "Wise Men" Saint Patrick, Saint Bartholemew and Saint Paul are synchronized with them. Saint Paul is synchrenized with Simbi Anpaka, who both heals and poisons with the magic of his roots, herbs and leaves. The Three Magi, are, Simbi Andeso who resides both in fresh sweet waters and salt waters he is also known in Spanish as Chimbi Dos Aguas, Simbi Ganga a great and powerful warrior sorcerer and Simbi Makaya who also is a Loa of Smoke and the smoke in incense and steam that rises from volcanoes and hot ground embody him, in this aspect he is also closely associates with Papa Candelo, or Simbi de La Torcha..

 
The Simbi preside in a realm between Heaven and Earth, the Atmosphere, which is envisioned as a vast sea of spiritual fluids where the Loa and Spirits traverse back and forth from the material plane to the spiritual plane.

 
Dambala and Rey Molinu are envisioned as Rada Loa, while most of the other Simbises are Petro and Congolese Spirits.

 
The Simbi embody the essence of fertility, and the creative life force. They are the life giving rain of Papa Bondye and are viewed as the first magical force of creation. They embody birth, death, rebirth, transformation, immortality, and healing. They are the ancient Sorcerers and Wizards who teaches humans, Alchemy and the magical art of healing, and within each human they reside in the spark of life and procreation.


 
Gran Simbi Dlo "Glo", Gran Rey Molinu, Rey del Agua, Is the Ancient father of the Simbi Division of Spirits, Padrino of Mama Chimba and a great Magician Loa who is the bearer of souls, both are of the Rada Division and their off springs are ancient spirits whose Division is named after them. "Division Simbi"
 
 
PAPA CHIMBI, OCHU DEL MAR, OCHUMARE
 
Papa Chimbi, Pai Simbi, Ochu del Mar, or Ochu Mar who is synchronized with Saint Bartholamew is the Ancient Loa of transformation, son of Gran Dambala and Ayida Wedo. He is a great sorcerer, like his nation he is a water spirit. He is known world wide as the Rainbow Serpent, and has manifested himself materially as the Staff of Moses.




SIMBI REY DEL AGUA
 
SANCISTA BRUJO LUIS


 

 
 

Saturday, March 10, 2012

LA 21 DIVISIONES DEL PANTEON SANCISTA DE LOS 7 JEFES

 
 
 
21 DIVISIONES DE EL SANCE

LA 21 DIVISIONES DEL SANSE BORIQUA

21 DIVISIONES

21 DIVISIONES , 21 DIVISION OF PUERTO RICAN SANSE PANTHEON


21 DIVISIONES  21 DIVISION OF PUERTO RICAN SANSE

21 DIVISION

21 DIVICIONES / 21 DIVISION OF PUERTO RICAN SANCE, SANSE

1. BELIE BELCAN
2. ANAISA LA CHIQUITA
3. ATABEY ATABEIRA
4. PAPA LEGBA
5. RIO TEMPESTOSO
6. OFELIA BALENDO / AMALIA BELCAN
7. OGUN BATALLA
8. OGUN BALENDJO
9. OGUN GUERRERO
10. CACHITA TUMBO
11. MADRE SILI
12. LA SIRENA MADRE DE AGUA, ESTRELLA DEL MAR
13. LUISITO ELE GUEDESITO / LUIS GUEDE
14. PAPA GUEDEH
15. PA VIEJO GUEDE
16. BARON DEL CEMENTERIO
17. INDIO DE LA PAZ AGUEYBANA
18. ATABEY YUISA
19. JUANITO DE LAS AGUAS DULCES
20. MARTA LA DOMINADORA
21. CHANGO BARBARA AFRICANA
22. PAPA CANDELO
23. ECCE HOMO
24. PAPABUEN DIOS EL TODO PODEROSO
25. GRAN SOLIER


SEVEN CHIEFS  OF SANSE, SIETE JEFES DEL SANSE BORIQUA


SEVEN CHIEFS OF SANSE, SIETE JEFES DE SANSE, SANCE

21 DIVISION
 
 
 LAS SIETE 7 POTENCIAS AFRICANAS
THE SEVEN AFRICAN POWERS IN SANSE
KNOWN AS LOS SIETE JEFES LOS 7 JEFES


LAS 7 SIETE POTENCIAS AFRICANAS SANCISTAS
THE 7 SEVEN AFRICAN POWERS OF SANSE
LOS SIETE 7 JEFES
THE SEVEN JEFE

Sunday, March 4, 2012

Puerto Rican Sanse & Espiritismo Altars

THIS SECTION IS OF SOME ALTARS WITHIN PUERTO RICAN SANCE, SANSE, ESPIRITISMO AND BRUJERIA, I HOPE YOU ENJOY.

A TYPICAL PUERTO RICAN ESPIRITISMO ALTAR, TABLEAU

A SANTA MUERTE STATUE IN A BOTANICA IN THE COLORS OF THE GHUEDE, BARON DEL CEMENTERIO OR PA VIEJO

ALTAR FOR MADRE DOLEROSA

THE FULAS OR PANOS USED WITHIN SANCE RELIGION
 IN THE COLORS OF THE VARIOUS PUNTOS.

A BOTANICA WITH A FEW STATUES OF
THE MEXICAN FOLK SAINT, JESUS MALVERDE

A FEW CUADROS AND PLATOS FOR OFRENDAS

ANAISA, GRAN SOLIER, MANO PODEROSA, AND BELIE BELCAN

GUNGUNA TO THE RIGHT, IN CENTER CANDELITO
, WITH GRAN BWA, PA VIEJO AND LOS JEMELOS

PAPA GUEDE, ANAISA, GRAN BWA, MANO PODEROSA, GUNGUNA, GUEDE PA VIEJO, BELIE BELCAN, GRAN SOLIER, AND TWO SMALL STATUES OF CANDELITO

A SERVICIO TO THE MISTERIOS

SAN ELIAS EL BARON

A SERVICIO FOR CACHITA TUMBO



PAPA CANDELO


MESA BLANCAS FOR A SESION ESPIRITUAL







TA FRANCISCO





MA FRANCISCA


LUIS GUEDECITO


ELEGUEDECITO


BARBARA LUKUMI ABD CHANGO MACHO





SANCISTA BRUJO LUIS


TONANTZIN, MANO PODEROSA, Y GRAN BWA


EL NENE DOCTOR



LOS CISCOS


SAN SIMON


CANDELINA, CANDELITO,
AND PAPA CANDELO


MARTA LA DOMINADORA


LUIS GUEDECITO, SANTA BARBARA, LA SIERENA
, PAPA LEGBA Y EL NENE DOCTOR




OFELIA BALENDO


BARBARA LUKUMI Y CHANGO MACHO


EL GUEDE PA VIEJO


INDIO BRAVO


INDIO DE LA PAZ

MAI FRANCISCA Y TA FRANSISCO






21 DIVICION DE EL PANTEO SANCE, SANSE, SANCISTA, 21 DIVICIONES DEL ESPIRITISMO PUERTO RIQUENO DE SANCE.