16 Cowrie Shell Divination
Merindilogun
As each individual born has already agreed to his/her destiny and the parameters which define this destiny, divination is meant to remind the questioner of what it is that he/she agreed to in that massive contract signed before birth. Orunla, the memory keeper for all who have, and will live, is the witness to this creation, between the ephemeral and the physical, the potential and the actual. The Babalawo is the High Priest, Father of the Mystery who will reveal one's ultimate life's destiny, ideal choices and path through which to manifest these choices.
The Babalawo utilizes the final and highest system of divination only received through the initiation of the crowning of Orunla.
The Santero(a) is a priest of one Oricha, while possessing initiations of many other Oricha. Oricha can be described as aspects of the One, faces of God, archetypes. Saint like entities existing both in the astral, and manifesting into the myriad of physical forms that we all see on a daily basis.
Each Oricha, and therefore each Priest of the Oricha, has their specific realm of expertise, their specialization related to their attributes and manifestations in the material world. Most Oricha Priests perform divination through 16 cowrie shell consultations with Eleggua (messenger deity owning communication, and able to translate between the diviner and other Oricha) On rare occasions divination is also performed directly with the shells of each individual Oricha.
While only men receive the initiation of Babalawo (having "two hands of Orunla") selected men and women receive "one hand of Orunla" linking them to the mystery of divination in a deeper manner. They do so to become of service to Orunla, the Babalawo and the community at large.
While the Babalawo has two hands in order to 'manipulate' the mystery, the Santero, with one hand of Orunla 'holds' the mystery.
Why does one come to the Santero for divination/consultation?
Whether due to general spiritual curiosity, a desire for evolution or learning through a concrete and unbroken spiritual tradition, or due to specific questions and issues which the client finds "hidden" to their memory or in need of resolution, divination opens doors into all areas of ones life.
Some questioners feel a vague nagging curiosity, or something missing or still undiscovered, a "calling". Some clients have need for insight into specific issues such as health, family, relationships, material or financial improvements, recovering the blessing of pregnancy, children, the success of a project, or the discovery of a path to fulfill their overall needs.
Eleggua (through 16 shell divination) will open doors to any and all questions, giving information, insight and also step by step procedures and actions through which these questions/issues can be worked with and improved.
Sometimes a question with which the client arrives is simply the mask under which is hiding the deeper information to be conveyed. One sometimes receives answers to questions not asked, or asked in silence. There is unlimited revelation through conversation and consultation with the Oricha. This is different and unique for each questioner as this system delves into an individual's deepest secrets and memory.
Through divination(s), many basic life areas are explored. Long life, health, family, career, children, travel, potential challenges and opportunities are building blocks to a "snap-shot" of the questioner's life. Whether the client is moving toward their highest destiny or missing some critical points in cooperation with one's "destiny"; whether "on path" or "off path" in good fortune or misfortune, the shells will tell. Specific issues, topics and questions are explored. There are unlimited ways in which to affirm one's good fortune, correct one's misfortune, and manifest or assist in manifesting one's goals. All of this is ascertained through the "registro" the 16 shell reading.
In "modern" terminology, this procedure is akin to an energetic "MRI" looking at all sides and perspectives as well as through the subject. From these diagnoses, prescriptions are made for works ranging from simple exercises and offerings to more elaborate actions (traditional rituals, offerings and sacrifice) to yet more complex rituals and initiations.
It is divination (the recalling of ones own memory) which prescribes the best actions to take based upon the entire view of an individual's energy, situation and destiny. Often initial and most current consultations are performed by the Santero. The Babalawo's wisdom and system must be employed for many initiation to life-term readings (unchangeable constants) and is always a blessing to receive.
The cooperation and harmony between the Santero and the Babalawo are implicit in the Lucumi religion (Santeria) as certain readings, rituals and initiations may only be performed by the Babalawo while other rituals and initiations may only be performed by the Santero.
Once curiosity or need becomes strong enough, it will often occur that a Priest will "coincidentally" present himself in one's life. "Registros" (Readings) must be requested by the client/questioner to the Priest. It is outside of this tradition to seek to answer a question on behalf of someone who hasn't requested this help.
It is important to have a sense of trust and openness with the Priest who is working on your behalf. Sometimes this comes through personal recommendation, sometimes through an instant rapport, instinct or guidance from Spirit.
In the times of old village living, Priests were always within reach and could be sought in person, or through one of their god-children, (initiates/students). Readings were always done in the home, Ile, which is also the church, in our religion. While there are many benefits to this living style, today's' geography and social structure have created families who live in vastly different areas of one another. Practitioners of similar expertise or of complimentary expertise, are often separated from each other and their god-children and clients by time, space and daily responsibilities.
When in search of a Priest (Santero or Babalawo) and a spiritual family one may look outside of their geographic area through today's communication devices.
It is possible to request and receive a registro (reading) at long distance with the proper materials sent from client to Priest.
A registro will explain and detail the things seen regarding the client's general life circumstances, specific topics for interest and answers to questions asked .Certain of the prescriptions (recommendations) made may be able to be done by the client (e.g.. simple offerings in nature, simple cleansing and the development of ancestral connections) If more elaborate recommendations are made, one must go, in person,to the Priest in order that these cleansings (limpiezas) offerings, sacrifices (ebo) and rituals are performed. As most households (Iles) have relatives (spiritual family) and acquaintances in various locations, it is possible to receive a registro and then, based upon the results and directions given, explore the Ile and place to go to continue in this process if geography prevents travel to the original Priest consulted for the origin reading.
This Ile is located in Northern Florida; Ile Ochun has god-children/initiates, clients and related Priests from a wide expanse of many US states, Cuba and Brazil. Our lineage comes from Cuba, Pimienta Line(Rama Pimienta) and has the blessing of a direct line to the respected Babalawo and elder Santera (Yeye Ochun's Godparents) as well as many wonderful respected elders who willingly share their ache with this family.
Many godchildren, at various states of initiation and learning have moved long distances to practice, participate and immerse themselves in this Ile. Many others successfully progress in their study and individualized course of initiation living at a distance and traveling to be with their family while studying hard and keeping up communications from afar.
For each individual there is an individual destiny and a way to manifest it.
The rate at which an aleyo progresses through initiation is quite varied for each individual.
---What is the ultimate destiny one is working toward achieving?
---How much energy and time is available and dedicated (considering ability, time and energy already focused elsewhere, crisis resolution, curiosity, spiritual desire for evolution)?
---What and how is one willing to sacrifice?
In the Lucune tradition each individual is encouraged to follow and develop their own best destiny at their own necessary pace. "it is better to love one's own destiny than to covet someone else's"
Once one or many registros have been requested and followed, both the questioner and the Oricha begin to develop a relationship, and clearer communication.
By now, there must be tested trust, as communication between the questioner and the Oricha has been established through the Santero and is working well for all involved.
Some people continue a dialogue from the point of an uninitiated observer of the faith. Others are called to initiate (make a mutually agreed upon promise) and begin a more intimate level of relating, interacting and recognizing the Oricha.
Regardless of what level of initiation one goes through, it is easier to accept one's destiny than to fight it. One is always advised and given free will to choose. This choice is recalled in the memory of everyone's "Head" higher consciousness.
