The Sixth and Seventh Books of Moses

https://youtu.be/ZFIlpssIVZQ

THE SIXTH 6th AND SEVENTH 7th BOOK OF MOSES

My second installment in my Grimoire Collection videos, the first being The Book of Oberon by Daniel Harms, and Joseph H Petterson, with sigil drawn by James R Clark.   The second video is of The Sixth and Seventh Books of Moses or The 6th and 7th Book of Moses edited by Joseph Petterson. 

My love and interests in Grimoires began with books by Anna Riva, and her now classic little Grimoire titled Secrets of Magical Seals, A Modern Grimoire of Amulets Charms Symbols and Talismans, which latter led me to Purchase the Puerto Rican author / Writter book of the version of the 6th and 7th Books of Moses which was published by Original Publications in the late 1980s or early 1990s. 

Well respected book in the Southern American Hoodoo traditions and gaining interest within the English speaking Hispanic Latino populations of the Mane lands of the United States, which incorporate these works within their Brujeria traditions.  I hope you enjoy, please press like, leave a comment and subscribe.

THE BOOK OF OBERON GRIMOIRE A BRUJO'S REVIEW

The Book of Oberon: A Sourcebook of Elizabethan Magic

Many people ask me what reason and purpose does a Puerto Rican Sancista, Espiritista, and Papa Boco " Papa Bokor / Lwa" has collecting Grimoires and Books of Shadows.  Ever since I was young I have always had a deep love and respect for Occult knowledge and Arcane magical practices and Mysteries; especially Judeo-Christian Magic.  Many people think Espiritismo is similar to Southern Conjour and Hoodoo which is far from the truth, Hoodoo is more akin to Latin American Brujeria, as many sects of Brujeria have similar roots and traits to Souther American Hoodoo, such as Native American Shamanism and African Congo Bantu Magic, with a mixture of Christian mostly Catholic lore.  Both Brujos and Espiritistas understand that unlike modern neo-paganism and Wicca, Brujeria as well as Espiritismo are not religions but spiritual and magical paths that have their roots in Ancient pre-religious Shamanistic practices which predates all man made religions.   Most Espiritistas and Brujos, may they be from Puerto Rico, Spain, México, Brazilian or Venezuela "Witches" have been influenced by the religions of the land but still hold to their ancient ways, although often unknown to the Brujo.  In Latin American countries, the Curandero Shaman paths and African Yoruba and Congo traditions have been influenced greatly by Roman Catholicism which has been interwoven into the beauty and arts of what is Hispanic Brujeria and Southern American Hoodoo "Gafe / Gaferia".

I have been asked to do Videos on some of my collections of Grimoires and Books of Shadows that I as a Brujo collect and that have influenced my spiritual path, and will be doing book reviews sporadically on some of the books within my collection,  which are heavily influenced on the Kabala, King Solomon, Moses and other Judeo Christian magical paths that can be used in your Hoodoo " Budú Gafe", Brazilian Quimbanda or Macumba and Brujeria practices.  In Brujeria we try to fill in the dots and understand that the man known as Jesus Christ was both a medium and a Brujo, just as was King Solomon,  and Moses.   We try to find the ancient coronation within these highly elevated masters,  and their similarities with ancient Spirits such as Cernunos, and Osiris-Dionysus and other elevated Pagan Spirits.  We don't argue nor care if they are the same Spirits or difrent interpretation, paths or avatars of the same energy, nor if they are seperate entities altogether.

Many believe that our ways are the ways of "el Diablo" the Devil,  we believe in both the Mysteries of positive and negative energies in the Universe, these energies that our limited human minds, can not fully grasp nor comprehend; that cosmic duality we simply call good and evil.   We often say, all is of God, and if it's of the Devil and not of God, which is the cause of all causes,  than this God is not God as this God has no control in an area or mystery in the universe.  Brujos believe in the balance of both good and evil, in both positive and negative energies, which can be often a dangerous less traveled path that can lead one to Spiritual enlightment.  We also believe that if not harnest correctly or respected these two paths can lead to one's destruction or to one's spiritual evolución, you can't have one energy with out the other. 

To make it clear I do not practice and am not a member of the Golden Dawn or practice Hermetic Ceremonial Magick nor am I a Necromancer or practice Necromancy, as most of these Grimoires are based on those traditions, but I incorporate them as most Brujos do into my personal Brujeria.

I do not invoke Lower Level Spirits or lower level demons as I only work with the Spirits of my Cuadro Espiritual, but I do use some of the Conjuros and seals in these Tomes and Grimoires in my personal daily practices.  I remember one time a famous Puerto Rican Brujo from New York once say to me, Hoodoo was the latest craze, which I remember thinking and looking at him like he had three heads.  Hoodoo is Brujeria brother, and it's nothing new to a Puerto Rican or Latin American Brujo.

In the future I'll do a Video Bondye Sambia willing of my own Grimoire.  I will begin with newer Grimoires in my collection and go from their.  If you enjoy these videos, please hit like, subscribe and leave a message down below.

Sancista Brujo Luis

PUERTO RICAN SANCE SANSE

Puerto Rican Espiritista Templo

Templo Espiritsta y Sancista en el pueblo de Guynabo.  Templo de la mama de Mi vecina, Mama Chabela. Templo Fe Esperanza y Caridad, Espiritista Puerto Riquena, Templo Sanse y Espiritista. Fundado y Rejistrado en la Isla de Puerto Rico 1938

My neighboors, Mama Chabela's mothers Espiritista and Sanse Temple in Guaynabo Puerto Rico, Templo Fe Esperanza y Caridad, Founded 1938.

SANSE PUERTO RICAN VODOU

Los Ghedes

El Mani de los Misterios

ESPIRITISMO 

LA MESA, LA BOVEDA

El Mani

y, Los Servicios y la Firma

Papa Lwa

TONY SANCISTA

Papa LWA

Sancista Manuel

Fluidos en los Fuentes

LOS FUENTES

Papa Lwa

SANCISTA BRUJO LUIS

SANCISTA BRUJO LUIS

y sus Ahijados en Sanse

La Sociedad

MANI, BOVEDA Y FIRMA

Los Misterios

de las 7 Diviciones del Panteon Sancista

SANTERISMO VUDU, VODOU

SANTERISMO
THE WAY OF SPIRITS AND SAINTS

 

THE VODOU "VUDU" PUERTO RICANS DO

 

LA MADAMA / LA CONGA
CONGO MAMBO LOA

Amongst Puerto Ricans on the mainland of the United States and the island of Puerto Rico, there exists a magico folk tradition of Espiritismo Folklorico / Criolla that has been greatly influenced by Afro Cuban Lukumi also known as Santeria, which is known amongst Puerto Ricans as Santerismo or the Way of Spirits and Saints.  Santerismo in present day is a combination of three separate traditions, the Orisha religion of the Yoruba people of west Africa, Spiritism "Espirirismo" which is a combination of the view of the Spirit world not just of Kardecian Spiritism, but also Taino and African views and lastly Roman Catholicism.  Similar to Cuban Santeria, those that practice Santerismo have a group of Santos, "Saints" known in Cuba as Orichas, that surround the individual.  Similar to Cuban Santeria these Orichas and Santos surround the devotee and bestow upon him/her blessings, health, protection and luck.  Many Puerto Ricans who practice Santerismo differentiate the African Oricha and the Catholic Saint.  For example statues of Chango Macho is simply that, Chango Macho while Santa Barbara is simply Santa Barbara, although they share many similar traits and functions.  It is very rare that a Puerto Rican will call Our Lady of Charity, by her Yoruba counterpart, Ochun, in Santerismo the Saint is the Saint, the Angel is the Angel and the Orisha is the Orisha.  Unlike Puerto Rican Sance which often synchronize the Saint with the Vodou Lwa. 

Puerto Ricans always have had in some form a great belief in the Spirits, this can be viewed in all its religious and Spiritual practices, from Pentecolism, Espiritismo, Santerismo, Sance and even Catholicism as practiced on the island.  Now although Pentecolism denounces the saints and lighting candles, the way Puerto Rican Pentecostals mount the Holy Spirit, and speak in tongues has more roots in its African and Indigenous ancestry then they themselves care to believe, and it is similar to some sects of Espiritismo Criollo practices.  Although Pentecostals do not have a belief in the Saints, Puetro Ricans in general have a great devotion to its Santos, which also has its roots not only from Europe but again from the Taino Natives and Africa. 
The Catholic Saints was introduced to Puerto Rico in the 1400, when the Spanish Conquistadors and colonists brought with them, from Spain their devotion of the Saints.  The images of the Saints where also used by Spanish monks in the hopes of converting the Pagan and "Savage" Taino people and then the African slave population, this crucial conversion was what would be the birth of Puerto Rican Santerismo, almost 500 years before the word Santerismo was uttered by a Puerto Rican.  Although many Taino and Africans where forced into the Roman Catholic belief system, they held deeply into the roots of their Taino and African views of Divinities and Spirits. Now unlike the African population of Cuba and Hispañola which kept the names of their African spirits alive and hidden within the Catholic Saints, in Puerto Rico it was much different, as the names of the Orisha and Cemi Spirits where eventually forgotten, but their traits could be found within the Santos they where synchronized with.  This is similar and can be seen in the Southern United States population, and traditions such as Gullah, Hoodoo and Louisiana Voodoo.

The role of these African and Indigenous Spirits continued to play an important role in the Puerto Rican mind set.  Catholic churches where scarce and the terrain was ruff on the Island, so many Jibaro mountain folk would have an ancestral shrine to the Santos which had more to do with its African and Indigenous roots than its Roman Catholic views.  Rural Puerto Ricans often kept the wooden Nicho shrines of wooden carved Santos hung on a wall or on shelves or old dressers.  The Nichos did not only have wooden saints but belongings of departed family members such as clothing, hats, jewelry and momentos which also included candles, wooden crosses, rosary beads and prayer cards, imported from Spain and Europe. 

Each of the Santo on the nicho or santuario had its reason for being there and its purpose.  Often the Santos where a family members Patron Saint, or a Saint that commemorated the birth or death of a family member.  Thus one's dead family members always played an important role in the construction of these wooden Nichos and Santuarios.

The wooden Santos like their African and Indigenous Counterparts, "Orishas and Cemi" where imbued with the Saints miraculous faculties and where prayed and invoked as a form of interceding with God on their behalf.  Santos as viewed by Puerto Ricans are powerful intercessors with God, and could heal, console, protect, and bring luck to those that prayed to them.  The Santos were always rewarded when a wish was granted, and offerings such as flowers, fruits,, candles and metal milagros adorned the nichos and santuarios as a form of thanksgiving. 

The wooden Santos where often purchased or tr aided by the local Santero, who often was a healer man or herbalist.  The term Santero in Puerto Rico has nothing to do with the Cuban Santero who often where of the Lukumi tradition, and are correctly called Babalocha and Iyalochas.  The Puerto Rican Santero was often a wood carver of saints but also could have been a Curandero, a Brujo a Santiguador that resembled the Hoodoo man of the Southern United states. They were Spiritual healer who used the energies of the Catholic Saints and the bible to heal as well as curse.  But generally these Santeros viewed their spiritual labor as a vocation, a calling, to serve a spiritual need for the poor and rural communities of the Island of Borinquen, "Puerto Rico".

The Puerto Rican Santero lived in a time when it was punishable by death to practice anything that was viewed as heresy, in the times when Puerto Rico was a colony of Spain.  But they continued until the late 1800s when French Kardecian Spiritism took over the island, and Espiritismo Criollo and Espiritismo de la Mesa Blanca became popular amongst the islands inhabitants and terms such as Espiritista, Mediumnidad and Presidente de Mesa was adopted.  The Puerto Rican Santero continued, but now known as wooden Saint carvers, who also practiced Espiritismo, and some form of Puerto Rican Brujeria.  By the 1940s the term Santero was almost completely extinct, with the rare few Santero wood carvers who kept their family tradition alive.

 

 

SANTERISMO

As I have stated in Cuba because of the greater African population, the rites, ceremonies, traditions, songs, names and legends of the African way survived as a strong religious movement that became known as La Regla de Ocha, or Lukumi, "known around the world as Santeria".  In 1959 because of the Cuban Revolution, many Cubans migrated to Florida and New York and many took up residence in New Yorks Puerto Rican barrios such as Spanish Harlem and Hells Kitchen.   Soon Cuban Santeros and Puerto Rican Espiritistas where intermingling religious and spiritual ideas.  Similar to what had happened with Haitians and Dominicans migrating into Puerto Rico, and creating Sance, Espiritismo Criollo became infused into Cuban Santeria, and the term Santerismo and Santerista was born.  Although many Puerto Ricans became initiated into Cuban Lukumi, many kept hold of their Espiritismo values and ideas.  "One major Espiritismo Criolla value that has been held in both Santerismo and Sance, is the lack of blood animal sacrifices". This continued on until the 1970s, but in those days it was impossible to visit a Puerto Rican Centro Espirista without seeing statues of the African Gods, mainly Yemaya and Chango Macho amongst the Catholic Saints.  It was not until the early 1980s when Espiritismo and Santerismo had succumbed to Lukumi, as many Puerto Ricans flocked to Cuban Santeros and Babalawos.  Many Puerto Ricans who where once Espiritistas also became crowned into Ocha. 

But Espiritismo Criollo did not completely succumb, as many Puerto Ricans continued to practice the ways of their Ancestors.  Some did not agree completely with the high costs of initiation into Cuban Santeria and its restrictions, and Santerismo continued to be worked alongside Espiritismo.

In Santerismo there is no Kariocha ceremony, and a baptismal ceremony is often done to its participants.  Although many who practice Santerismo do include the African Orishas, with honoring the Catholic Saints and the Ancestors.  Most of those who practiced Santerismo did not do it in the Centros and Templos as was used in Espiritismo.  The ceremonies and fiestas de Santos where conducted in homes or apartment buildings where Puerto Ricans resided and its practices where always tight knit, often practiced by family members. 

Santerismo shares many similarities to Puerto Rican Sance in its practices, with the exception that a follower of Santerismo uses the term Santero or Santerista as was once used by the Puerto Rican Santeros of old, while a practitioner of Sance uses Sancista or Sancerista.  Many Sancistas and Santeristas hold true to their Espiritismo practices.  The mediums of both Sance and Santerismo have the abilities to communicate with the Dead but also can mount Orisha, Cemi, Loases, Spirits of the Comisiones, en Corrientes and Emisarios de los Santos. 

The leader who is the Presidente de Mesa is called the Padrino or Madrina, and the mediums are known as Ahijados.  Both Sance, Santerismo and Espiritismo Criollo require spiritual development, which takes years, and one must demonstrate great spiritual faculties and entendimiento before sitting at the head center of a Mesa Espiritual.   While both Espiritismo Criollo and Santerismo require a ritual bautismo "such as Bautismo de Agua and Bautismo de Fuego" in order to become either an Espiritista or Santerista, Sance requires lengthily ceremonies and presentations which often take a week, but this does not mean one is to sit at the head of la mesa, again this requires years of spiritual development and growth.  Usually at these times these individuals are ahijados or apprentices.

In all Misas or Veladas in both Santerismo and Sance, the Santerista or Sancista often prays before the Santuario of the dead then the Tableau de los Santos, "the first also known as La Mesa or Boveda", and then prays on a seperate altar to a certain division of Saints, which consists of African and Indigenous Spirits.  This altar is known as el Santuario or Tableau Espiritual. Then the leader who is know as the Presidente de Mesa takes his place on the Mesa Blanca which is surrounded by other Mediums, usually the Mediamnidad de Mano Derecha and other Mediums of different Spiritual development sitting around him, from highly developed sitting closer to apprentices sitting at the far ends of the mesa blanca.  Misas and Sesiones are often begun with ritual cleanings using a sahumerio which consists of a burning charcoal with coffee grounds and garlic skin, herbs and resins to extract evil entities and a lavada or Agua Florida, Agua Bendita and Kolonia 1800 to sprinkle on the location and of all those who are participating to ensure no negative, earth bound spirits or evil entities come through.  Then prayers and songs are often sung, and the Oricha and Loases are called on.  In Sance it is begun with San Antonio de Padua who is viewed as Papa Legba while in Santerismo it is San Hilarion who is synchronized with Leggua or Leccua.  Many poorer Puerto Ricans use tapes or recordings of Afro Cuban or Dominican religious music, others clap and sing Christian hymmes, while others also higher drummers who play Afro Puerto Rican Bomba and Plena.
Unlike Haitian and Santeria Fete and Fiestas that are done at night and last until the next day.  Most Santerismo and Sance fiestas can be done at any time of the day and often end by 2:00 in the morning the latest. 

 

THE SANTOS

Puerto Ricans and Hispanics never use the term Magical Powers of the Saints when it comes to speaking about the Santos, this word is taboo and only used with Brujos and Brujas who practice Brujeria.  The proper term is Milagros de los Santos.  Each Santo works for a certain milagro, and they each have their proper colored candle and numbers.  I am not gonna include that here, that my friend ancient Latino secrets :) , but I will include their traditional milagros as used in Hispanic countries.  This is not a full list of Saints, as each country has its folk saint and its local saints.  This is a list of the Santos as used in Santerismo, Espiritismo and Sance.   I also did not include all the Santos as this would turn into an encyclopedia.  Suggestion, if you ever visit Puerto Rico, pick up a wooden Santo, the kind our ancestors used on their Nichos and Santuarios, before Plaster, and recently the resin ones.  But don't purchase them in old San Juan you will pay an arm and a leg, if you are venturous and know the locals, seek out a Santero that carves these beautiful wooden Saints that have been around since the time of the Taino who carved their Cemi Spirits from wood.

Angel de la Guarda =. Protects children from danger, enemies and evil spirits.  Helps in avoiding everyday problems and accidents in the home.

Archangel Gabriel = Assist in anything that has to do with spiritual work, helps in visions, spiritual healing, psychic work and mediumship.

Caridad del Cobre / Virgen de la Caridad del Cobre = For maternity, money, love, healing and relief from ailments. Helps bring prosperity, abundance, and love.

Doctor.Gregorio Hernández = Helps in complications with health, spiritual healing, spiritual counseling and spiritual work.

Jesús del Gran Poder / Sagrado Corazon de Jesus = Petitioned for healing, blessings, peaceful home and peaceful life.

Mano Poderosa = Stops intruders, protection from thefts, curses and the evil eye.

Niño de Atocha = Helps in court matters, matters of law, and free from unlawful punishment. Protects people from harm. His reputation is also due to the help you have given to others. Protects the homeless and young children.

Nuestra Señora de la Guadelupe = Overcome fear, protection from jinxes curses, black magic and hexes.

Nuestra Senora del Perpetuo Socorro = She is petitioned for all kinds of requests.  Helps in mental disorders, nervousness, depression, and issues with ones finances.

San Alejo = Removes negative energies, unwanted vibrations, enemies, individuala and situations.

San Aparicio = Helps find lost objects, and helps in obtaining things one desires.

San Antonio de Padua = Special requests, helps find lost objects, opens doors for opportunities. His fame is also known for his abilities to bring back a lover, spouse or family member

Santa Barbara =  To bring love, conquer obsticles, and enemies. She promotes success in all aspects of life.  

San Christopher = Protection while traveling, protection from dangerous situations, bring a person safely home.

San Cipriano = Protection from occult enemies, black magic, curses, psychic self defense.

Santa Clara de Asis = Helps in bringing clarity and insight to any particular situation.  Helps to see the true nature of others, helps to solve problems.

San Deshacedor = Return unwanted energy, angainst enemies and evil spirits.

San Expedito = Helps is hurrying a process,, and brings quick results.  Helps in looking for work, in problems with documents, and helping to settle disputes at home and work.

San Francisco de Asís = He helps in study, and learning, great healer of humans and pets, and helping in spiritual needs.  Helps to overcome lonliness and depression.

San Jose = Helps find work, helps in a skill or trade, and for finding a new home.

San Jorge = Protection from violence, injury, protects from weapons, dangerous situation. All around defense.

San Juda = Helps in situations that seem to have impossible or unpredicatable out comes.   Helps in Lost Cases, or cases that seam to not have a solution.

San Lazaro = For healing wounds, sicknesses and mental disorders.

Santa Martha Dominadora = Dominate occult enemies, or enemies in general, remove obsticles. Dominate and Control senses.

San Martin de Porres = Helps bring peace with a rival, peace in family or find solutions to querrels, disagrements or arguments with loved ones.

San Martin Caballero = Helps in small buisnesses, draws customers, and money. 

San Miguel Arcangel = Protection from the evil eye, envy and all negative vibrations that surround an individual.  Helps in combating, overcoming and defeating occult enemies,  black magic and dominates or controls evil spirits, demons and entities.

San Pedro = Helps to open pathways for opportunities, and success.

San Ramon = Helps to stop malicious gossip, slander, and silences enemies.

San Rafael =. Helps in healing, obtaining food, and work.

San Santiago Matamoro = Protection from the law, lawsuits, court matters, and weapons.

San Sebastian = Protection from evil eye, psychic attack, gossip, slander, and evil intentions from others.

 

PUERTO RICAN SANCE SANTERISMO AND ESPIRITISMO ALTARS BY MARIA MUNECA TORMENTO AND SANCISTA LUIS

 

 

 

SERVICIO A LA SIRENA YEMALLA

 

SANTUARIO DE MARIA MUNECA TORMENTO

 

 

LA MADAMA / ;A NEGRITA DE SANCISTA BRUJO LUIS

 

© ALL RIGHTS RESERVED 2013 SANCISTA BRUJO LUIS

 

PAPA GHEDE LIMBO

 

 

LA MADAMA

CONGA MAMBO LOA

PAPA GHEDE LIMBO CON CANDELA DE PAPA CANDELO
 

 

 

LA MANO PODEROSA THE POWERFUL HAND IN PUERTO RICAN FOLK BELIEF

LA MANO PODEROSA

THE POWERFUL HAND

IN PUERTO RICAN FOLK BELIEF

 

 

 

One of the most iconic symbols in both Mexican and Puerto Rican folk art is the Mano Poderosa or the All Powerful Hand, and while it does have much Catholic "Cristian" elements, and its based on the Cult of Saint Ann and the Holy Family.  Much of its elements are rooted in folk Espiritismo traditiones, West African Religion and Indigenous Spiritual beliefs.

The Mano Poderosa as we know it today is an ancient symbol of protection and its idea was brought to Mexico and the Caribbean by Spanish and other European settlers and missionaries who settled in Latin America.  Saints and religious paraphernalia such as Las Cinco Personas or Los Cinco Señores, was used as a way of teaching the then illiterate African and Indigenous population the life and veneration's of its Catholic saints.  Originally the Santos brought to the Americas where wooden statues or expensive art paintings.  The earliest known folk art of the Mano Poderosa "with hand intact" comes from Mexico in its tin Retalbo form that dates back from around 1807 through 1809, and then in Puerto Rico in its Santo de Palo wooden saint carvings forms that date from 1915.  The Puerto Rican Wooden Mano Poderosa mimicks its elder Mexican predecessor Tin Retalbo, with some differences.  Often the Mexican Mano Poderosa demonstrates the Cinco Señores "Seniors"  or Cinco Personas each on top of a finger of the hand, while the hand rests on a chalice, as blood from the wound on the palm over flow es and quenches the thirst of a group of 7 "Seven" sheep or lambs.  The Puerto Rican Mano Poderosa does not include the Chalice or Lambs, but rests on a heavenly cloud, surrounded by what seams like four Archangels, which are believed to be Saint Michael, Saint Rafael, Saint Gabriel and Saint Uriel. Each of the angels is holding an emblem of the Passion of Christ, one angel carries the thorned crown, another the cross, one the holy sponge, hammer and nails, while the fourth is holding what seams like a pillow or bowl of blood, in some instances only three of the Angels hold an item from the Passion of the Christ while one clasps his/her hands in prayer.  Another difference between the Mexican Mano Poderosa and the Puerto Rican Mano Poderosa is the position of the Saints.  In the Puerto Rican Mano Poderosa, the child Jesus, or Niño Jesus sits on the thumb, the Virgin Mary stands on the pointing finger, Saint Joseph on the middle finger, Saint Ann on the ring finger and finally Saint Joachim on the little finger.  Its Mexican predecessor follows this order.  Saint Joachim on the thumb, Saint Joseph on the pointer, the Christ Child on the middle, Mary on the ring finger and Saint Ann on the pinky.  In painted form, both include cherub angels looking down from the sky.  The Mexican Mano Poderosa often includes either God or a white dove "holy spirit, la palomita blanca" above the hand, which often is not included in the Puerto Rican Mano Poderosa and symbolizes the holy spirit.   Both Mexican and Puerto Rican Mano Poderosa depict the open palm which demonstrates the stigmatic wound made by a nail.  Some say the hand is the adult hand of Jesus Christ, while others say the hand is that of Saint Francis of Assisi who is commonly believed to be the first Saint to have suffered and lived with the stigmata.  In both traditions, the hand is the right hand, and on rare occasions one will find the left hand used. 

LAS CINCO PERSONAS

For those who understand the art of Western Palmistry or palm reading "as apposed to Eastern Palmistry", in the Mexican Version the Hand is often an Earth hand, while the Puerto Rican version is a Fire Hand.  Also the wound appears to be in the center of the head and heart line, while the tip of the wound closest towards the fingers touches the line of the destiny or fate, which is jointed to the life line, each of the lines are strong and very visible.   Again Mary stands on the Jupiter finger, Joseph on the Saturn finger, Saint Ann on the Sun finger and Saint Joachim on the Mercury finger.  The thumb is called the Moon Finger and it is where Jesus stands.

"In Puerto Rico the term Santero had nothing to do with the Yoruba Ocha tradition, usually a Puerto Rican Santero was a practitioner of Espiritismo or a Catholic who was a carver of Saints of wood."

To my knowledge the Mano Poderosa has not been officially recognized by the Catholic Church, but it has become a staple religious icon not just in Mexican and Puerto Rican cultures but in all Hispanic cultures which have included it into their folk religious practices, many usually of an Espiritismo tradition. 

 

THE HAND

The Hand in many cultures has always been seen as a symbol of protection and magical occult and arcane powers, from black magic to white and everything in between.  We know of the Hand of Glory, the Hand of Power, Hand of Fatima, the Mano de Azabache "Mano Fico" , and the Mano Cuernuto.

The Hand in ancient and primitive times has always been viewed as a source of magical powers, and gestures such as the form we bestow our Benediction, the way we communicate messages, and as a form of directing our energies.  It is with our hands that we clasp them in prayer and deviation, we greet others, and use our hands to manifest our wishes and desires with Spirits and deities.  With our Tcha Tcha, Maracas, Chekeres and Cabasas we invoke our spirits which is held in our hand, and with our hands we draw our Sigils, Firmas and Veves as a form of communicating with the Spiritual world.  It is with our hands we play music to the spirits, and through our hands we communicate the will of the Spirits through oracles and divination. 

In many religious traditions, the right hand is associated with cleanliness and benevolence, while the left hand is associated with filth and evil, it is for this reason the Left Hand Path is another term for black magic and Satanism. The right hand is viewed as the hand of God while the left is viewed as the hand of Satan.  In Vodou and Sanse we do not hold this view.  In our traditions we view the left hand as the hot hand, the hand in which we venerate our Spirits which deal with a hotter energy such as the Petwo and Gede, while our right hand, we view as the cooler hand, that which deals with cool energy such as that of the Rada.  This does not mean that the Spirits of a hotter energy are demonic or evil as would be viewed in a Christian point of view, this simply means that these Spirits of nature and the cosmos are seen in our limited human minds as being of a hotter more aggressive nature.  It is no surprise that when we make offerings we hold the candle and fire water "liquor" offerings in our left hand, while our water offerings we hold in our right.

If you enter any Botanica you will often come across 7 day candles, holy cards, pictures, prayer pamplets, oils, powders and even statues of the Mano Poderosa.  It is a very important Espiritismo talisman used for protection, and warding of evil and it is a staple altar piece for those who practice Puerto Rican Espiritismo and Sanse.  As is with the traditions that use the talisman the Mano Poderosa is a blending and syncretism of various beliefs, such as Taino, West African, and European Spanish beliefs.

La Mano Poderosa The Powerful Hand and the Loa "Oricha" that are represented.
Similar to the image of the Seven African Powers which demonstrates seven Catholic Saints with African Orisha names printed below each one, the Mano Poderosa in Sanse temples and societies are viewed as Loa Spirits, for example.

1. Saint Joachim = Papa Loko or Papa Boco
2. Saint Joseph = Ogun Herrero, Ogun Carpintero or Ogun Guerrero
3. Saint Anne - Gran ErSili "Erzulie' , Grann Aloumba Daome
4. Virgin Mary - Anaisa Pye
5. Child Jesus - Piti Solier or Chiqui Sole

Three of the four angels also represent a Loa.  Saint Michael is Belie Belcan Tomeh, Saint Rafael is Indio Alague or Tindjo Alawe, and Saint Gabriel is Gran Cali.  Saint Uriel has not been associated with a Loa in Puerto Rico, "although some say he is part of the Legba or Gede Nation" but still greatly respected, as each of the Angels also represent Los Cuatro Vientos. 

There are generally 9 main figures in the Mano Poderosa, 9 in Hispanic cultures is known as the number of the dead, "la Novena" but it also symbolizes patience and harmony.   Nine is the number for accomplishing ones destiny and divine will, as well as the number of immortality.  Also it is said that Jesus died on the cross on the 9th hour, and he appeared to his disciples and apostles nine times after his Resurrection.

 

LA ORACION THE PRAYER

 

"O Powerful Hand of God! I place my Christian soul before you, and in my despair and anguish, beseech you to aid me with your almighty power. At your feet I place the devotion of my sorrowful heart that I might be delivered from my suffering. May the loving kindness of your power help me and give me strength and wisdom to live in peace and happiness. Amen.


Aquí vengo con la fé de un alma cristiana, a buscar Tu misericordia en situación tan angustiosa para mí. No me desampares y la puerta que quiera abrirse en mi camino, sea tu mano poderosa la que me la cierre para no entrar en ella si no me conviene, o me la deje abierta, si ha de volver mi tranquilidad tanto tiempo deseada. A tus pies dejo esta súplica, que te hace un alma obligada por el destino a grandes sufrimientos, que ya no puede combatir si Tu mano poderosa no tiene la ley de la razón. . Dios mio, perdona los desaciertos que yo he cometido durante esta existencia, la cual llevo de frente, dame fuerzas para soportar las amarguras de esta vida.


Sancista Brujo Luis

 

The Sanse Tradition! The Vudú that We Do

The Sanse Tradition!

The Vudú that We Do

 

The responsible and well trained Sancista or Presidente de Mesa, with his Mediamnidad de Mano derecha and the trained aprendiz "ahijados" that make up his Sociedad or Centro are there in order to help those in their Spiritual needs.  May it be lifting a causa, removing a curse, a prayer session, cleansing, or a spiritual consultation.

The first step in Sance as is with Espiritimo is an Investigacion de Cuadro and a Misa de Ratificación, "an Alineacion de Cuadro", then if the Sance call onto an individual to follow or be registrado and coronado as a Sancista de la Siete Divisiones del Panteon Sancista, one goes through various Presentaciones a los Puntos and then other ceremonies which include el Bautismo and so forth. Many Sancistas do not take on godchildren or as many, as other traditiones do because to be honest many people dont need any religious ceremonies to heal or get better, they need a good limpia, despojo and a therapist. (Trust me I have come across some Sancistas who need the same.) Also many Sancista work la Mesa del Espiritismo Criolla or Folclorica as Presidente de Mesa or Mediamnidad de Mano Derecha. Know I personally dont agree with being of multiple tradition unless they compliment each other, many times various traditions clash, but to each their own, and as my Abuelita (grandmother) usto say. Cada Cabesa es su Mundo. I respect all Faiths and Religions for each has its mysteries and its beauty, but sometimes to mix these traditions is like mixing bleech with amonia, and one can come up with a deadly clash of Titans.  Most Sancistas practice for their own well being, or for their family and close kin, and clients are taken for consultas, limpias and despojos.  Sanse although a branch of Haitian Vodou, is also deeply Spiritism, and Cristian (Catholic) and is clouser to Brazilian Umbanda Blanca and Maria Lionza Espiritismo of Venezuela in structure and beliefs.  

In Sance and I am speaking only for Sance and with a Sancista's point of view, smaller is often better, although a large Espiritismo Reunion, Velada or Misa gathering is always a good thing. "Sesiones are often smaller" In which of course we work in harmony with other respected traditions such as Ocha, Vodou, 21 Division and so on, while Fiesta Espirituales tend to be larger.

Sanse is a mix of three traditions, European, African and Native American (Taino) Chamanism;  and is a folk magico spiritual religious tradition that again although is considered a branch of Vodou, is more Amerindian "Taino" in structure and nature than its Haitian Vodou counterpart, which has more African elements and roots.  Puerto Rican Sanse is a combination of Spiritism and Vodou and deals with Spirit and ancestral veneration as it does with elements, such as wood, metal, crystals, mineral, plant, fire, air, earth, and water.

It seams where ever one goes, people like to point out that Sance is not of Puerto Rico, well duhh, this would be like saying Espiritismo is from Puerto Rico, its not, its from France, as the roots of Sanse are from Haiti. Much of what is Sance as followed in Puerto Rico and the Puerto Ricans on the U.S. mainland has its influence in other cultures, but it is as Boriqua "Puerto Rican" as los Taino who thousands of years (before Christofer Columbus) came to the islands from modern day Venezuela. To say a tradition of a place is not theirs is ignorant. It is insulting the Afro Puerto Ricans and saying they had no culture, no identity, its insulting the descendants of los Taino of Borinquen the same way. Espiritismo is not Puerto Rican, but Espiritismo Criollo, Foloclorico and Mesa Blanca as practiced by Puerto Ricans is. Also Vodou is not Puerto Rican, but Brujeria, el Vudú, Curanderismo, and Santiguarismo as practiced on the island is. Mix this all together and you will have a Sofrito of cultures, and this my people is what Sanse Borinqueña is.  It is similar to New Orleans Voodoo, and Southern Hoodoo which is not Haitian Vodou, but its origins are from Haiti and the Dominican Republic, but it is as American as American Apple Pie.  The same can be said for Puerto Rican Sanse, it may have many elements of Haitian Vodou, but it is very Puerto Rican in structure.  If someone says its a Sancocho, pues O Cara, la Yuca de los Taino, el Platano de Africa y la Aceituna de España make a damn good stew.

As with Haitian Vodou, Cuban Santeria and Dominican 21 Division, Puerto Rican Sanse synchronizes the spirits with that of Catholic Saints.  But this is not to be confused with the belief that the Catholic Saints are the Loa, they are not.  They are representations of the Loa, and is similar as saying.  "You are of your father, but you are not your father."

The names of these Spirits are known as Misterios or Lwa and  where brought to Puerto Rico with Dominicans and Haitians who migrated to Puerto Rico as early as the late 1800s who brought with them the customs and folk religions of their native home.   Although many Lwa are from Haiti, new Lwa "Misterios" have arisen in Sanse.  Often times these Puerto Rican Misterio "Loases" are not in all actuality neo-spirits, but ancient Taino Ceml spirits of nature, Cacique Chiefs, Bohique Shamans and Nitaino warriors or ancestors who have elevated and have taken their rightful place amongst the Divisions. 


Although both Haitian Vodou and Dominican 21 Division deal directly with the Loa, Sanse being also an offspring of Espiritismo, and while they do venerate the Lwa which are also known as los Santos or Los Misterios, Sanse deals with the working of spirits within one's spiritual frames.  These Spirits are known as los Emisarios, los Seres, las Comisiones, los Muertos and los Sance.  These Spirits manifest themselves in Fiestas, Veladas, Misas and Sesiones, and often manifest in a similar ways in which they may have acted in life, during their material incarnate existence.  But many times they come to give messages, or warnings of things that are yet to come.  When these spirits manifest within a banco or casilla they often salute in the traditional language, or form of salutations of the times or location in which they where alive.  Each of the Spirits often act as they were when they were alive, and each groups of Spirits acts in the traditional stereotypical way that they may have been viewed in life.  For example the Spirits of the Comisiones, Las Gitanas often come twirling around in Flamenco fashion, the Madamas are loving and nurturing while the Esclavos are quiet and wise, and the Congos are fierce Paleros.  In Puerto Rican Sanse a new group of Comision or Court of Spirits has arisen, these are known as Los Sanse.  Los Sanse or Emisarios, or Mensajeros as they were called by our parents and grandparents in Puerto Rico.  The Sanse are a group of Spirits that work as Emisarios or Embajadores "emisaries or embasadors" for the Loa.  For example, while Haitian Vodou, Cuban Santeria and Dominican 21 Division work on calling the Loa or Orisha themselves, which often rely on lengthily ritualistic chants and an order of music and sung invocations, in Puerto Rican Sanse, a spokesperson or messenger for each Misterio in called.  These spirits as I have stated are known as los Sanse, and in life they where followers, priests or priestesses of a certain Loa, or Orisha and come speaking on their behalf.  So lets say we invoke the Loa Ogou, a messenger of Ogou will come down, a Sanse, and this spirit will often demonstrate the Loa or Oricha corrientes and characteristics, but with many characteristics of their own.  But the Sanse are not the only ones to be invoked, Spirits of one's Cuadro such as Comiciones, Antepasados and even Santos are called. 

As I have stated while Haitian Vodou or Cuban Santeria call on the Loa / Orisha in lengthily ritualistic ceremonies.  In Puerto Rican Sanse as it is in Dominican 21 Division, often only a certain amount of Misterios are called.  Example, if we are having a fiesta for Santa Marta or Candelo, then they and the Spirits of that division are called, and often times other Misterios or Sanse will come, if they so wish to come.  At times we can call on a Spirit from one Division, and a Spirit from another will come.  

The Sance always act in a similar fashion as the Loa they are coming down to represent but will have many characteristics that are of their own.  The Sanse, as the Emisarios of Puerto Rican Espiritismo Criolla often come to help us or those around us in finding solutions to every day problems, removing curses, cleansing and even aiding us in finding closure to a problem we may have.  These very Sance are a part of what we call our Cuadro Espiritual, and they are as strong as the person's connection is towards them.  If the person ignores his/her Cuadro, and their responsibilities for those spirits, then it becomes weak, if you deviate from them then they will move away from you, leaving you weak and accessible to lower level spirits and other demonic forces.   Know there are Spirits within your Cuadro that will never leave your side, but each Spirit works as a frame or a shield that not only protects the spiritual body, but also the physical, mental and each of the seven layers of the aura which are the Etheric, the emotional, the mental, the astral, the etheric template, the celestial body and the causal.  (Which should be studied as a subject apart.). 

When an individual is disconnected to their spirits, their aura becomes weak  and instead of getting help from ones protective spirits, what happens is that they begin to attract negative spirits and forces which bring confusion, discomfort and disorder.  These Spirits are known by many names, such as Atrasados, Burlones, Enduresidos and Causas.  One would be surprised how much this occurs in modern day Spiritual houses, Templos, Sociedades and Centros. Many times individuals who lead a life of charlatans,  believe themselves to be mounted by Spirits of their Cuadro when in all actuality what is being manifested are Atrasados and Burlones who come down not just to moch and ridicule the Medium or Channeler but the congregation, society and temple alike.  These Spirits are not spirits that want to help individuals but cause fear, discomfort, confusion, disorder and come to mock Espiritismo, Sanse and its followers. 
I was taught early on, both by my grandmother and padrino, not just in Sance but Espiritismo, that one has to be very careful, and vigilant when mounting one's muerto or working one's Cuadro for la obra de la caridad within a room full of strangers.  Many well trained and knowlwdgable Sancistas or Espiritistas will never mount in a room full of desconosidos. We don't mount because every one is mounting, or because it seams like the in thing to do at the moment, or that we feel we have to prove something.  In all actuality in the Centros and Templos of times past el Presidente de Mesa did not mount, this was the job of la Mediamnidad de Mano Derecha, el Presidente de Mesa's job was to make sure no malignant spirits would come forth, safeguard the body of the mediums who did mount and keep order in the Centros.  Also Espiritistas and Sancistas when dealing with muertos should also understand the rule of "Las Tres Gotas de Sangre", and prior to any Misa or Sesion we go before our Cuadro so they may protect us from those who would only wish harm upon us.  We need to understand that we must spiritually, physically and mentally protect ourselves before Sesiones, especially in a room full of people we do not know or fully trust.   Traditionally a Sancista and Espiritista prepares themselves for the task mentally, physically and spiritually.  A knowledgeable Sancista and Mediamnidad of Espiritismo should  fast 8 hours before sesiones or misas, releave their bodies of human waists, take herbal baths, pray and meditate, asking for inner strength and protection.  Not just from the evil eye and the wagging tongue of those who may be present at any given gathering, but also that an Espiritu de Causa is not absorbed into the Sancista by those who carry them, or to protect their Spirits from those who envy them and would do anything to have that Spirit work for them.

The Tableau Espiritual, Mesa Blanca and Santuario, are the sacred house and central shrines which is the altar kept for the various Santos, the Mesa Blanca / Mesa Espiritual "Boveda" is the house shrine for ones dead and ancestors.  La Plaza Espiritual is a special altar made for ceremonies such as misas, veladas and sesiones, and within a Plaza Espiritual one places all the candles and offerings, pańos, ritual objects and items that will be used during the spiritual ceremony.  These altars can be as elaborate or as simple as one's personal financial means allows, and are as different in every home as the Loases and Sanse themselves are within each individuals Cuadro.  Every Muerto, and Sanse works different for every person, and no two Sanse or Muerto are ever quite alike.

Many of the characteristics and mannerisms of the Misterios, Muertos and Sanse venerated and respected in Sanse can be viewed as offensive in other orthodox traditions.  They often enjoy the material pleasures of life as they mount a host's body, they enjoy to smoke tobacco, drink rum, and pitorro, dance, and can at time speak in vulgar languages.  Some of the female Lua and Muertos can be flirtatious and coquettish, while male Lua and Muertos often demonstrate strong male characteristics. They salute the public in the traditional language of how they may have saluted in life, and love to cleanse the public with smoke, liquor, fresh herbs, coconuts, eggs, and perfumed scented herbal waters.   

As I have stated before a Sancista baptized in Sanse de las 21 Division de los 7 jefes del Panteón Sancista, who has been Presentado a los Puntos, and those Mediums who practice Espiritismo Criollo and Folklorico must be well educated and knowledgeable not just in the world of Spirits, but also must demonstrate mediamistic and psychic abilities and although most of their knowlwdge will be learned with the participation of a Sociedad or Centro, much is also learned through prayer and meditation infront of his/her Spiritual Table and Spiritual Frame.  "Mesa Espiritual y Cuadro Espiritual."

Again I want to reinstate that traditionally speaking a Sancista or Espiritista that was perceived as a Presidente de Mesa was not viewed as such until a mature age of 30 and over.  I mean no disrespect to the 30 and younger Sancistas and Espiritistas that are out there today, I am speaking about the way it was traditionally done, not just in Puerto Rican Sanse and Espiritismo but in Espiritismo in Venezuela and Brazil and traditions such as Umbanda and Maria Lionza Espiritismo.  At any age one can be a Mediamnidad of Espiritismo and be baptised into Sanse, but this alone does not give you the title of Presidente de Mesa or Sancista Mayor, at these ages one in an aprendiz or an ahijado / a.  While we are all born with a degree of phsychic and mediamistic abilities, it takes development, learning and wisdom accumulated through age to run a Centro, Templo or Sociedad.  The individual must first Desarollar Espiritualmente "Spiritually Develop" and be of a mature age; el desarollo espiritual takes much time, patience and great faith. There is allot of studying and learning that the Espiritista and Sansista must undertake.  Baptism into Sanse is a way one can begin to develop spiritual faculties, development of Mediamistic abilities, but these ceremonies alone will not give them to you.  They give you the key to the car, and you must learn how to start the car and learn how to drive it responsibly.  Reckless driving can lead to serious injuries including death, this is also true when dealing with the realm of Spirits. 

In today's modern society I have noticed a trend, every one is baptised or crowned something and often crowned multiple traditions that was unheard of in Africa, Cuba, Puerto Rico, Haiti and the Dominican Republic. Many times apposing traditions are intermingled into a poisonous gas that is more dangerous than that of mixing Bleach with Ammonia, something that traditionally was viewed as apposing forces or apposing religions.  Also many individuals are Jacks of all trades, but masters of none, few have taken the needed requirements to develop spiritually, and Sanse like all respected traditions often take a life time of learning. 

Skills such as the different type of psychic or mediamistic abilities such as Seer "Vidente / Clairvoyance", Auditor "Oyente / Clairaudience", one should know the difference between an Espiritu de excistencia, a causa, an espiritu endurecido, espiritus obscuros, arastrantes, and burlones.  One should know the difrent between dark spirits, demons, and good spirits and so forth, and this list goes on and on.

 

CHARLATANES!!!

 

Mathew 23:25-28

“Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean.
“Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness.

 

Mateo 23; 25-28

¡Ay de ustedes, maestros de la ley y fariseos, hipócritas! Limpian el exterior del vaso y del plato, pero por dentro están sucios, llenos de avaricia y de desenfreno y se permiten todo tipo de excesos!
¡Fariseo ciego! Limpia primero por dentro el vaso y el plato, y así quedará limpio también por fuera.

Ay de ustedes, maestros de la ley y fariseos, hipócritas!, Qué aflicción les espera, que son como tumbas blanqueados. Por fuera lucen hermosos, pero por dentro están llenos de huesos de muertos y de toda clase de impurezas.

Por fuera parecen personas rectas, pero por dentro, el corazón está lleno de hipocresía, maldad y desenfreno.

Sadly to hear, I recieve many emails and am hearing horror stories all over on Sancistas doing Investigaciones and Alineaciones for ridicuolouse amounts of money, I have also heard of stories of individuals paying 400 for each presentacion a los puntos, 1,500 for Bautismo and other ceremonies.  I have even heard how all the ceremonies start to finish are being done in several hours, a process that should take 5 to 7 days are being done in two hours, this of course saddens my heart as individuals are being taken advantage of.  Each Punto is like a  baptismal and should take a few hours of prepeartion and ritualistic work, and there are various ceremonies, not just that of the Puntos. 

What ever happened to La Obra de la Caridad or charitable works that was highly practiced in Centros in the time of my parents and grandparents.  Also I am hearing stories of Padrinos and Madrinas doing black magic and sorcery on their godchildren, and pitting godchild against godchild, these Sancistas who are suppose to be a role model are unscrupulous, having little if any moral values and principles. 

This abuse has gone long enough and this goes for all traditions of the Caribbean.   I understand that each spiritual punto has costs and items to purchase but this does not go into the thousands. 

Also charging for Misas, Veladas and Sesiones would have been viewed as scandelous in the eyes of our grandparents.  These individuals have no respect or love for themselves and their spiritual families, let alone for the tradition of their ancestors.  They have no true love for their tradition, they honor manipulation, power and the almighty green dollar bill.  Also these individuals love to have control of their godchildren, they love to manipulate them into other things in order to get more money, even for an advice that should come naturally and from the heart.

I educate my ahijados and ahijadas very carefully and the ways in which it was done in the old days, and take the time to get to know each and every one.  I have only had one problem with one, who wanted fame and power and tried to intimidate me into ceremonies.  I am generally a prochable and mild mannered individual, but not easily intimidated, and will never tolerate or stand for disrespect or being intimidated.  Respect me and I respect you.  Eventually my Spirits told me to let him go and I did and I will never place myself in a situation such as that. "knock on wood!".  I teach them the way I was taugh, an Investigacion is 25.00 a consulta the same, and together if possible we will get the items needed for the Puntos, the only ceremony that is a bit pricey is the last of the Ceremonies, which in my Sociedad does not even reach past a few hundreds because of the items required for the final ceremonies.  Also I teach my ahijados as I was taught, that the first year after bautismo and initiation, one is still under development until the first year is over in which they recieve their Cuaderno Libreta Espiritual "the text book of our tradition, and then and only then are they considered Sancistas and if they choose can take on their own ahijados.


Sancista Brujo Luis

 

ORACION DEL OJO y LENGUA

 

Grandioso Padre Dios, Ojo visor que siempre me proteje y elumina mi camino. Cuidame y amparame de las lengua maldita de mis enemigos, que solamente quieren traer culumnias, abuso, aggression, mentiras, desafios, y la muerte a mi.  Que la Sangre de Cristo los Reprenda!  Protegeme y amparame de los Mal de Ojos y la habladuria de personas negativa y miserables.  Paz, Paz, Cristo, Cristo.  Dominus Nostrum.  Amen, Ache y Asi Sea!!

 

ENGLISH

Prayer to the Evi Eye and Gossip

Great Heavenly Father, your watchful eyes always protects and lights my path.  Guard me from the hateful language of my enemies, who only wish to slander, abuse,  submit aggression upon me, lie, challenge my worth, and wish that death be brought upon me.   May the blood of Christ Repel Them.  Lord I Pray, remove all negative influences and harmful individuals from my path.  Protect, Guard and Spare me from the envy of those filled with misery.  Paz, Paz, Cristo, Cristo.  Dominus Nostrum.

Amen, Ache and so Be it!!

SANCISTA BRUJO LUIS

Las 21 Verdades de las 21 Divisiones del Panteón Sancista Puerto Riqueña.

Las 21 Verdades de las 21 Divisiones del Panteón Sancista Espiritismo Puerto Riqueña.

 

 

 

 

The 21 Truths of the

21 Division of Puerto Rican Sanse / Sance Tradition.

1.  Exige a sus hijos comprension para los demas humanos

2.   No Juzgues a los Demas sin antes buscar y estar seguro que no hay nada que perturbe espiritual o venga de existencias.

3.  Viva una vida mas humana, y haga la obra de la caridad a nuestros hermanos o semijantes.   Desde cualquier punto, a base de nuestras oraciones y transmision de pensamientos. 

4. No debemos olvidar que somos espiritus encarnados, y que aqui venimos a pagar las deudas espirituales, y no contraer mas, ya que seria encadenarnos a mas sufrimiento.  Recuerde que la vida es una Prueba de tus facultades.

5.  No le hagas daño a nadie, ni tirar o debolver la piedra que nos tiren.  No tires con tus manos, ni con tus maldiciones, tire con tus oraciones y bendiciones, recuerda que en el campo santo y en el campo espiritual esta Papa Belier y Papa Bokor.  Ellos nos defienden, ellos se encargan, con el permiso de Gran Solè.

6. No Diga lo que no sabes.

7.  No hagas ritos que no conoces.

8.  No llevar a otras personas por vias falsas.

9.  No engañes a los demas, ni digas mentiras, ni falsos testimonios.

10.  No pretendas ser sabio en cosas que no conoces.

11.  Sea Humilde pero hagase respetar. Sea paciente.

12.  No seas un Profeta Falso y no seas falso en todos los asuntos de tu vida.

13.  Observar ciertos tabúes, no Rompas los Tabu de los Misterios y los Emisarios.

14.  Mantenga tus Jarros, tus Tinajas, tus Puntos, tus instrumentos y tus altares siempre limpios.  Lo que es sucio, o desordenado trai negatividad.  Respete los Puntos, firmados, cantados, y recibidos.

15.  Mantenga su templo, su casa, su hogar, su cuerpo limpio.

16.  Respete siempre a los demas y a los debiles.

17.  Siempre respete a las leyes morales.

18.  Nunca traiciones a un hermano o hermana. Y no tomes en sus manos lo que no es suyo.

19.  Respete siempre a tus mayores.

20.  Respete las Jerarguias.

21.  Nunca reveles los secretos de nuestra tradicion.

 

 

The 21 Truths of the Sanse Tradition

 

 

 

1.  Teach your children understanding and respect for other humanity.

2.  Do not judge others without first seeking and being sure that they will be deprimental to your spiritual growth.  

3.  Live a more humane life, give freely to your brothers and sisters, with out searching for anything in return.  Give freely by any measure, based on the transmission of our prayers and thoughts of well being.

4.  We must not forget that we are embodied spirits, and that we have come here of our own free will to pay our spiritual debts.  To create more will ill is to add another link to the chains that will bring us more suffering.   Remember that life is a test of your abilities.

5.  Do not hurt another, or cast the first stone.  Do not strike anoth er, but instead bless them and pray for them.  Remember that in the realm of Spirit and in the realm of the Loa there stands Belier Belcan and Papa Bokor who will take it apon themselves to handle the situation with the permission of Gran Solier.

6.  Do not speak of things you do not know of.

7.  Do not perform rituals you have no knowledge of.

8.  Do not leed others through false pathways.  

9.  Do not mislead others, tell lies or false testimonies.

10.  Do not make yourself a Sage of things you do not have the basic knowledge of. 

11.  Be humble towards others, and make sure all respect you as you respect them. 

12.  Do not be a false prophet. Do not be false.

13.  Observe certain taboos.  Do not break the Taboo of the Loa, the Mysteries and their messengers. 

14.  Keep your Jars, your sacred vessels, your sacred tools and your altars clean. What is dirty or messy will bring negativity.

15.  Keep your temple, the house, the body cleaned.

16.  Respect all who are weaker than you.

17.  Respect all moral laws. 

18.  Never betray a brother, sister or another, and do not take that which is not yours.

19.  Hold great respect for your elders.

20.  Respect ones hierarchy

21.   Never reveal the secrets of our tradition to those who do not pertain to it. 

LINK BY SANCISTA BRUJO LUIS

THE CODE OF THE PUERTO RICAN SANCE, SANTERISMO AND BRUJERIA