Various systems and methods are used by santeros, babalawos and spiritists to communicate with orishas and ancestors. Below are brief descriptions of the most popular methods.

Obí. Through a ritualized divination technique, practitioners gain access to the oracle of the coconut, Obí. The asking begins with a set of prayers and the asking of permission to seek council. The questions posed must be in a “yes” or “no” format. The answer to the question depends on the patterns made by four pieces of coconut shell cast as the divination tool. Interpretations are made based on the number of white sides versus shell sides showing. Five possible patterns are possible. More advanced readings take into account the pattern made by the coconut shells and/or employ two castings, giving ten patterns.

For example, four white rinds showing is called alafía, which means blessings. If cast again and two white rinds are showing, that is called alafia-ejife. Ejife translates to balance. In his book “Obí: The oracle of Cuban Santeria,” author Ócha’ni Lele states that this reading would be interpreted as a definite yes that is conditional upon the client’s actions to bring his or her world into balance. The goal will be achieved or the desire attained, though the work may be long and hard.

Diloggún. The Diloggún is the cowrie-shell oracle. The diloggún system, which evolved from that used by babalawos, involves the casting of 16 cowrie shells. The patterns are read based on the number of open-side up versus those that land with the open side down. The shells are cast twice, giving 256 possible combinations. Each resulting pattern is associated with an oddu—one of a possible 256 oddus, or signs, that are associated with the sacred stories called patakís. Once the oddu has been identified, the italero (an expert in the reading of the oracle) determines if the client’s reading lies in the blessings or negative predictions described in the oddu.

Ifa. Babalawos, the priests of Ifá, use two divination systems to communicate with Orúnmila, the orisha of divination.

•Opelé. Pronounced “okuele,” this divination chain has two sets of four oval pieces of coconut rind, seed rind or metal at each end. Each piece has its face-up and face-down side. Holding the chain in the middle, the babalawo tosses it, letting it come to rest on a straw mat so that two parallel lines result. The pattern formed by the two lines, read from top to bottom, correspond to one of 256 oddus, or signs, that are associated with the sacred stories called patakís.

•Opón Ifá & Ikin. This system involves the use of the Opón Ifá, or Table of Ifá, which is covered with sacred powder. The babalawo shakes the ikin in both hands. He then picks up as many of the nuts as he can with his right hand. If he picks them all up, the reading does not count. He tries again until only one or two nuts are in his left hand (the hand of life). If one nut remains, he marks two lines on the tray with his second and third finger. If two remain he marks one line with his middle finger. These steps are repeated eight times until the correct oddu is revealed.

Which ever tool the babalawo uses, the results are two parallel lines of binary code. For example, this pattern is called Irete Meji. “By riverbank, endurance is rooted.”

0 0
0 0
1 1
0 0

Among other things, Irete Meji is a story that marks the time in human evolution when symbolic behavior, such as speech, has become possible.

Tarot. Several types of tarot decks are used by santeros, though the practice is relatively rare. Tarot of the Orisha by Zolrak includes cards depicting the major orisha, as well as element cards and ones that incorporate mystical beings, like fairies and gnomes.

Misas. Misas are akin to séances and are held by spiritists and santeros alike. The santeros will either sit around a table or in front of one that is set up as an altar. Prayers are recited amidst flowers while incense and candles burn. The mediums of the group can give messages from loved ones of those in the room, describe spiritual entities that accompany a given participant or channel their own spirit guides who then offer messages to those in attendance.

The wisdom of this ancient African tradition teaches us that there are other planes of existence and that the orishas and our ancestors wish to communicate with us so as to help us achieve our full potential on this earthly plane. It is truly a mystical and humbling experience to watch babalawos and santeros use these tools on your behalf.