Origin history The origin of Osahin also comes from the mythology of the Egyptians. The word Osahi(n) come from the word Egyptian Sahu, this is the name of a God of the stars identified as or with Orion. In other papers before there was mention of him being referred to the God Orion, and it has been shown he lived under the name of oro in the land of the Yoruba. Therere other words Egyptian, Sahu that signified a spiritual body, which that so they say germinated form a mummified body. The ideas that explain the conception of this Yoruba God Osahin has been based with the association that he has with God Sahu and the spiritual body known with the same name. This Orisha is the owner of the mountains and there in Cuba they associate him with the Regla of the Congos. Also very particular with palo Monte or mayombe. Supposedly one of the stories evidently cabana. Osain was working his regla with Palo Monte, drinking bad liquors, using gun powder and he didnt have peace. He was dressed dirty and with torn clothing, he never saw the results of his work, nothing. Even though he worked very hard with a lot of integrity. He saw that the Lucumi were always doing well, they dressed very elegant and they had money and tranquility. So Osain decided and went to see Shango asking Shango for advice. Shango told him that he was a palero and he knew it perfectly, but after knowing the regla lucumi he found himself in better conditions. He dressed in red clothing, he was clean and powerful. With this argument he convinced Osain and took him to the feet of Orumila, and that was his remedy. Osain has no mother or father; he was born by himself from direction of God. It is the Orisha that is very important in the religion Yoruba. He could be more important than all. The use of Osain in the religion lucumi is very important and needed. The Ozainistas could be male or female. But the women cannot receive him until the have passed their menopause. What happens is that they the women cannot give or make Osain for anybody.

This book presents important topics regarding the more mystical trend of Kabbalah—the ecstatic Kabbalah. It includes the mystical union, the world of imagination, and concentration as a spiritual technique. The emphasis in the text is on the interaction between the "original" Spanish stage of Kabbalah and Muslim mysticism in the East, mainly in the Galilee. The influence of the Kabbalistic-Sufic synthesis on the later developments of Jewish mysticism is traced, thereby providing a more precise understanding of the history of Kabbalah as an interplay between the theosophical and ecstatic mystical experiences.

Ten years in the making, The Book on Palo: Wisdom of Don Demetrio will be an invaluable addition to your library of precious books. Before, this book was considered too intense for publication, but these are intense times we live in and the time is now ripe for the Demetrio's wisdom to be shared with the world.

Brothers, this beautiful book purpose is to teach all those lost Paleros that one way or another, those things their sponsors have not made efforts to teach. My commitment has always been oriented, but unfortunately one of redemptive will always want to crucify as an old saying. Do not ask a favor because they feel offended Indian." Now I present this entire message for all the children of the religion who want to learn, without disturbing their Mayors, because it's no disrespect to learn, because respect is exceeded wisdom not be able to learn what he could, does not become what that is a layman who knows nothing but tell lies. Their is only one stick in China and Japan. For those critics who frown upon by my literature, and who spend time talking nonsense of religion and are always the same and fail, like those I have spoke of. book Domingo B. Lage Entuala Kongo.

HISTORY OF THE COCONUT Olodumare saw in Obi (coconut), a just and humble person, therefore he placed him high in a coconut tree, and made him white inside, and out. He also gave him an immortal soul. Elegba who was always a true and trusted servant of Olodumare is also at the service of Obi. That is why Elegba knows all the friends of Obi, and Obi knows all the friends for Elegba, the poor, the rich, the clean, the dirty, the straight and the crooked. One day, Obi had feast for his birthday, and entrusted Elegba to invite all his friends. Elegba seeing how pretentious and arrogant Obi had become invited all the beggars, and dirty people of the town. When Obi arrived and saw in his house all the beggars and dirty people in his house, he became very angry, and asked the beggars who had invited them there. They replied Elegba who had invited them. At that Obi shouted, Ah, so it was Elegba who invited you was it, but dirty, and with those rags for clothes! Get out of here! He shouted, and with that all the embarrassed guest left, and with them went Elegba, Obi soon realized his error, and called Elegba, but Elegba did not listen, and kept walking. One day Olodumare asked Elegba to go to the house of Obi. However, Elegba refused and told him to send him anywhere else, and we would go right away beside the house of Obi he would not, and should not go. Olodumare pretending that he knew nothing of what had transpired, asked Elegba what he had against Obi. After hearing Elegba the details of the incident at Obis house, Olodumare transformed himself into the disguise of a beggar, and went calling at the door of Obi. When Obi saw that who was calling was a beggar, he indignantly said, Take a bath and get dressed before calling at my door, can you not see that you are dirty, do you want to dirty my furniture too? and with that, he slammed the door in the face of Olodumare. Olodumare took a few steps from Obis house, and then with a strong voice called Obi; Obi Meye Emi Ofe which means, Obi see who I am. When Obi was seen aware that it was Olodumare who had come calling at his door, he tried to excuse himself, and beg forgiveness but Oloduma said to him Obi it is too late, I thought you were natural and unpretentious, that is why I placed you high in the coconut tree, making you white inside and out. But having placed so high, you have to become vain, and have thrown the beggar from your house. Obi, those are my children too. I am going to leave you in the coconut tree, so that you may realize that no matter how high you are placed, you can never be higher than myself, Oloduma the creator God, or my divine laws. Therefore for as long as the earth exists, you will roll on the ground, and be transformed to green and black on the outside, but to remain white on the inside for your immortal soul. The black to remind you of the offense you made to the beggars and the green for the hope that someday you will be forgiven when you come to understand that all persons are my children. Meanwhile, you will predict the good and bad, and the death that will occur on earth. And with that began the tradition of reading the Obi at the feet of Elegba, and the other Orishas.

OZAIN, THE SECRETS OF CONGO INITIATIONS & MAGIC SPELLS, PALO MAYOMBE, PALO MONTE, KIMBISA. The initiation ritual into the mysteries of the African Spirit Ozain is one of the most important religious ceremonies that can be received by initiates of Palo Mayombe, Palo Monte and Kimbisa. This book contains the complete ritual instructions of how to correctly prepare and make the FUNDAMENTO DE OZAIN (The Fundamental Elements of Ozain).This initiation ceremony gives the initiate the spiritual right to be able to work and invoke the powerful magical mysteries of the spirit Ozain.

During the slave trade, the Yoruba of southwestern Nigeria who were brought to Cuba were forbidden to practice their religion by their Spanish masters. To protect themselves, the slaves opted for the identification and disguise of the Orishas with some of the Catholic Saints worshipped by the Spaniards, allowing them to worship their deities without fear of punishment. This book presents the major Orishas of Santeria in their syncretic identifications with some of the Catholic Saints.

The first book to explore the sacred myths of Santería • Includes more than 100 myths, stories, and histories about the odu and the orishas • Reassembles the oral fragments from the African diaspora into coherent stories • Demonstrates that the African peoples, specifically the Yoruba, were deeply spiritual At the core of the diloggún--the sacred divination system of Santería--are the sacred stories known as the patakís, narratives whose themes are as powerful and relevant today as they were in the minds of the ancient Yoruba who safeguarded them. Each patakí is connected to one or more of the 16 odu, the principal creative forces of Santería. Some recount the lives of orishas on earth, others the lives of individuals in heaven, and some tell of the odu themselves, for even they once walked the earth as mortals. The first book to explore these ancient African stories in English, Teachings of the Santería Gods recounts more than 100 of these sacred parables, including many stories reassembled from the oral tradition of the African diaspora. Ranging from creation myths to what happens when a love potion works far too well, these stories share the wisdom and spirituality of the Yoruba people of ancient Africa and form the living, oral bible of one of the world’s fastest-growing faiths.

Ã’sun is a brilliant deity whose imagery and worldwide devotion demand broad and deep scholarly reflection. Contributors to the ground-breaking Africa's Ogun, edited by Sandra Barnes (Indiana University Press, 1997), explored the complex nature of Ogun, the orisa who transforms life through iron and technology. Ã’sun across the Waters continues this exploration of Yoruba religion by documenting Ã’sun religion. Ã’sun presents a dynamic example of the resilience and renewed importance of traditional Yoruba images in negotiating spiritual experience, social identity, and political power in contemporary Africa and the African diaspora. The 17 contributors to Ã’sun across the Waters delineate the special dimensions of Ã’sun religion as it appears through multiple disciplines in multiple cultural contexts. Tracing the extent of Ã’sun traditions takes us across the waters and back again. Ã’sun traditions continue to grow and change as they flow and return from their sources in Africa and the Americas.

Study of the religion of the Shona with special reference to the Makorekore section of Rhodesia.