Pular para o conteúdo principal

Oya – The Ancestral Wind of Wisdom


Oya is truly a mysterious force of nature, manifested in the bolts of lightning and in the wind. The moments when the wind takes hold announcing thunder and lightning is the dance of Oya in the world. Her praise names are amongst many Oya Orire, she who’s beauty is so great we cannot look away, Oya Oriri, ‘the charming one’, Aféfé lèlè, ‘great wind’, Afèfé ikú, ‘winds of death’. She is also Aféfé légé-legé tí í dá’gi l’okè-l’okè, ‘the wind that severs the treetops’ and Ìyáàmí arina bora bí aso, ‘My mother who dresses in fire’. Her name is probably an elision of O Iya Mesan, meaning ‘Mother of Nine’. This epitaph refers to the nine children she begot with Sango. The first eight were mute, but the night spoke with an outlandish high pitched voice. The ninth child was Egúngún.

Oya is the wind that turns into fire. An object in rapid movement will generate heat, and as such the movement of Oya generates heat and fire, resulting in the thunderbolt. She is the wind that dresses the fire. But wind, the aerial element is also a reference to the spiritual domain, to the corporeality of spirits which are of air and wind. This association will tell us that Egúngún is the wind within the earth, the one that speaks like the wind. The wind is the portent of the empyrean wisdom. It is here we find the link between ancestral wisdom and what is hidden within the earth. This is why we place our heads to the ground and ask from Onile what we need to stay strong and ardent. He who listens is Egúngún, the ancestral memory – the sub-terrestrial wind. He is this because the wind is spirit, it is the memories not only in the ancestral mind, but it is also the portal to the divine mind. Wind upon wind, layer upon layer, nine in all, which is the dress Oya carries. Oya cuts the treetops; because the trees are our ancestors and she descend upon the crown of trees as the vinculum of divine inspiration. Her womb is the gateway of wisdom. She is the wisdom that flashes through the sky and ignites immediate understanding. She is the wisdom that makes us humble and by this we fall to the ground. As we lye there with our back to the ancestral winds murmuring underneath she flashes in the storms above us – She is wisdom and this is why Sango desperately needs her, like the Egúngún mediums need her touch to speak. Sango as the rustic politician needs wisdom. He needs the spark of inspiration to walk with his thunderous presence. He needs the voice of reason dawning upon him as a white cloth from Orisa Nla. Oya is ‘the charming one’, because she can seduce the mind. She is the wind of death because she is divine justice. She is the wisdom of equilibrium resting on the shoulders of Egúngún. She is the womb that invigorates the earth and wind to speak its wisdom. Eepaa Oya!

Postagens mais visitadas deste blog

The ‘firmeza’ of Quimbanda

Quimbanda is a cult centred on the direct and head on interaction with spirit, hence developing mediumistic skills and capability in spirit trafficking is integral and vital to working Quimbanda. Possession is a phenomenon that intrigues and also scares. After all we have all seen movies like The Exorcist and other horror thrillers giving visual spectacles to how hostile spirits can take over the human body, mind and soul in intrusive and fatal ways. But possessions do find a counterpart in the shamanic rapture as much as in the prophet whose soul is filled with angelic light that makes him or her prophetic. Possession is not only about the full given over of your material vessel to a spirit that in turn uses the faculties of the medium to engage various forms of work. Inspiration, dream and to be ‘under the influence’ are potentially valid and worthy avenues for connecting with spirit. Yet another avenue for good spirit trafficking is the communion, or what Jake Stratton-Kent ca

A Quimbanda FAQ

In this article I will try to answer some questions concerning Quimbanda that surfaces with frequency. Questions concerning how to work this cult solitary and somehow dislocated from the cultural climate of understanding here in Brazil are frequently asked as are questions concerning the magical tools, such as guias, patuás and statues, available to the general public. I want to be initiated in Quimbanda, how do I proceed with that? When we speak of initiation in the perspective of Quimbanda we are speaking of a true and intense merging with spirit that involves a pact/agreement, a spirit vessel (assentamento), ordeal and oath. There are elements used in this process that are common to every house/terreiro/cabula/lineage of Quimbanda that reveals a common origin. There are different varieties of Quimbanda in Brazil, and the expression of the common root, will always depend of the constellation of spirits we find in the tronco. In other words, a ‘Casa de Exu’ that is dominated

Luxuria: The Seven Sins - part II of VII

"But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death." - James 1: 14 - 15 -      Luxuria , or better known as lust is by John Cassian understood to be the very womb of sin and death in accordance with James 1. Whereas pride/hubris is the seed of sin, lust is the womb of the sinful seed. Today the word ‘lust’ carry an overtly sexual and hedonist flavor and in truth one of the predecessors of ‘luxuria’ is found in the activity related to porneia or prostitution, but more than this, luxuria is a thymus , an appetite. Perhaps the most proper idea that still carries on the inherent idea of ‘luxuria’ is actually luxury – in other words, an excess. In Antiquity as in galenic medicine all disease was caused by excess of something, in the cause of ‘luxuria’, we are speaking of an excess of pleasing oneself. This self pleasing is of a nature tha