Most people begin their relationship with Orisha worship by going to a diviner when they have a problem. The diviner consults and marks ebbo, which they do. Time passes, they return eventually to the diviner for more advice and help. A relationship builds over time. A few years may pass. The consultant at some point is told that they should receive elekes or warriors or cofá de Orula or an adimu orisha to resolve a problem. At the point where you receive something from someone in a religious ceremony, you have a godparent. It can be the diviner or, more likely, someone you have met at the diviner's house, or through the diviner, as you have established a relationship with that religious community by then, and people know you. During this time, you will have been invited to attend drumming ceremonies, ocha birthday parties, etc. and perhaps invited to visit people, so you have had a chance to get to know people (if you didn't know them before). In some houses, if you have a long term relationship with a diviner and someone who offers you spiritual guidance or advice, you can call that person godfather or godmother, even if you haven't received anything from them. It can be a title of respect to indicate you have a spiritual relationship to the person.
Timing is Everything
In Lucumi tradition, a person doesn't start to learn a lot about the religion until after they are fully initiated. Certainly, anything like an in-depth discussison of Odu, the knowledge of how to divine, in depth knowledge of the spiritual preparation of herbs, remedies, baths, potions, etc., how ceremonies are done, these are the "secrets" that can't be shared.. In other words, anything that requires you to have "licencia " (authority) as a fully initiated priest are not openly discussed with aleyos. You aren't allowed to work ceremonies, be inside the orisha room, sit at the table during ceremonial meals with initiated priests, etc. There are hierarchies that have to be respected, and there are "insiders" and "outsiders" because that's the nature of a religion that works via initiation.
General knowledge of who the orishas are, what their characteristics are, patakis about them, a general understanding of how the universe was created, the role of Olodumare, the role of the Orishas, concepts related to life and death, our relationship to nature, songs and prayers, recognition of the different rhythms for the orishas and basic understanding of how to dance for them, a general understanding of how the religion works in terms of divination, ebbo, initiation, etc. - these are bits of knowledge that aleyos pick up and learn over time by spending time at the godparent's house, talking to the godparent and other elders, attending religious gatherings where there is a chance to talk to people, perhaps reading recommended material provided by the godparent. There is the understanding that not everyone needs to be initiated, and if you don't need to be initiated, then you don't need to know what a priest knows. You don't have open access to all the information because that's not how the religion works.
General knowledge of who the orishas are, what their characteristics are, patakis about them, a general understanding of how the universe was created, the role of Olodumare, the role of the Orishas, concepts related to life and death, our relationship to nature, songs and prayers, recognition of the different rhythms for the orishas and basic understanding of how to dance for them, a general understanding of how the religion works in terms of divination, ebbo, initiation, etc. - these are bits of knowledge that aleyos pick up and learn over time by spending time at the godparent's house, talking to the godparent and other elders, attending religious gatherings where there is a chance to talk to people, perhaps reading recommended material provided by the godparent. There is the understanding that not everyone needs to be initiated, and if you don't need to be initiated, then you don't need to know what a priest knows. You don't have open access to all the information because that's not how the religion works.
You Must Learn to Respect Authority
Allow your godparent to set the rhythm for nurturing you
The learning process works like this: as an aleyo, you visit your godparent when it is convenient for the godparent, and you spend the day in the godparent's house while he/she is working and going about his business, you help with anything that requires your help, you interact, you talk about religious things but also daily life, you sit patiently while the godparent attends to other people, you never demand time or attention, because you know that when the godparent has time to sit and talk to you one on one it is a gift. You can ask questions when the godparent has time to answer, but if the godparent chooses not to answer, you accept that and don't press it. The godparent sets the pace and decides what to teach you, when, and why. You aren't "entitled" to anything, except decent, respectful treatment, and a general concern with your spiritual well-being. How much the godparent decides to teach you and when, it will depend on the godparent.
In a busy ile, there will be other oloshas (and perhaps babalawos) who come and go, who spend time there, and you can also interact with them, but never forgetting that your godparent is the final authority. If there are differences of opinion, your godfather's opinion is the one you listen to. Other olorishas will not try to steal way godchildren or undermine the relationship between godchild and godparent. They can be a support system, but not take the place of the godparent. The only authority over the godparent in matters of ceremony and protocol could possibly be the obba-oriaté who instructs you about something in an area where your godparent's knowledge is limited. If the godparent doesn't know something, he/she won't pretend they do. They will call or visit someone who does know, and find out the answer.
In a busy ile, there will be other oloshas (and perhaps babalawos) who come and go, who spend time there, and you can also interact with them, but never forgetting that your godparent is the final authority. If there are differences of opinion, your godfather's opinion is the one you listen to. Other olorishas will not try to steal way godchildren or undermine the relationship between godchild and godparent. They can be a support system, but not take the place of the godparent. The only authority over the godparent in matters of ceremony and protocol could possibly be the obba-oriaté who instructs you about something in an area where your godparent's knowledge is limited. If the godparent doesn't know something, he/she won't pretend they do. They will call or visit someone who does know, and find out the answer.
It Takes Time to Gain Experience and Knowledge
Your head needs time to adapt to changes
Much of our learning comes from overhearing conversations, observing, taking it all in, and thinking about what we've seen and heard. Traditionally, the aleyo is quiet. The aleyo is not supposed to ask a million questions and bother everyone. One or two discreet questions when possible, yes. Demanding or expecting to be the center of attention and have elders anwer all your questions, no. If you make a pest of yourself, the elders will scold you, or ignore you, or avoid you.
Some godparents will offer more formal "classes" or share written materials or give godchildren access to private libraries, depending on the teaching style of the godparent and the attitude of the godparent about these things. But this is a more modern approach, and not the norm. Most traditional godparents still teach in an informal, oral conversational style.
Once you are initiated and undergo the year long iyaworaje period, then do the required ceremonies to be able to work in the orisha room, you can start attending ceremonies and helping. This is where you get hands on experience and learn how things are done. You are working with a community of experienced people, and they show you how to do things. If you have an interest and the aché to divine, you learn how to divine, including an indepth understanding of Odu. After you are fully initiated, you can deepen your knowledge and understanding of the religion.
We believe that being initiated (being crowned) changes your head, it creates a new you, a new way of understanding and grasping knowledge, as an "insider." Things will start to make sense to you in a way that they never would before once you have gone through the ceremony yourself. Sharing knowledge with people before they are ready to know it is a waste of time. Knowing intellectually, having the facts, is one thing, but the more profound level of knowing comes from a deep internalization of the knowledge that is only possible by being deeply immersed in the religion. We have many proverbs about knowledge, and the sharing of knowledge. My favorite (and one that was repeated to me numerous times when I was "young" in the religion) is "the surest way to know nothing is to try to learn everything all at once." We also have a proverb that says "a wise man(or woman) doesn't share all he/she knows." These proverbs inform our way of thinking, and so when an elder is reluctant to share information, it's not a personal rejection of you and your question. It just means that it's inappropriate to ask.
Some godparents will offer more formal "classes" or share written materials or give godchildren access to private libraries, depending on the teaching style of the godparent and the attitude of the godparent about these things. But this is a more modern approach, and not the norm. Most traditional godparents still teach in an informal, oral conversational style.
Once you are initiated and undergo the year long iyaworaje period, then do the required ceremonies to be able to work in the orisha room, you can start attending ceremonies and helping. This is where you get hands on experience and learn how things are done. You are working with a community of experienced people, and they show you how to do things. If you have an interest and the aché to divine, you learn how to divine, including an indepth understanding of Odu. After you are fully initiated, you can deepen your knowledge and understanding of the religion.
We believe that being initiated (being crowned) changes your head, it creates a new you, a new way of understanding and grasping knowledge, as an "insider." Things will start to make sense to you in a way that they never would before once you have gone through the ceremony yourself. Sharing knowledge with people before they are ready to know it is a waste of time. Knowing intellectually, having the facts, is one thing, but the more profound level of knowing comes from a deep internalization of the knowledge that is only possible by being deeply immersed in the religion. We have many proverbs about knowledge, and the sharing of knowledge. My favorite (and one that was repeated to me numerous times when I was "young" in the religion) is "the surest way to know nothing is to try to learn everything all at once." We also have a proverb that says "a wise man(or woman) doesn't share all he/she knows." These proverbs inform our way of thinking, and so when an elder is reluctant to share information, it's not a personal rejection of you and your question. It just means that it's inappropriate to ask.
Don't Force Your Worldview on Our Tradition
Know the difference between opinion and fact
Another issue I want to address is people who have some other spiritual path, be it wicca, espiritismo, palo, hoo doo, etc. - this doesn't give you a fast track into Lucumi practices. You may have knowledge from another tradition that you try to fit into the Lucumi worldview. It may or may not fit. Your personal spiritual beliefs may or may not fit into our way of doing things. If you want to be a part of Regla de Ocha, you have to learn our way of doing things, which may require you to re-think your previous beliefs. Regla de Ocha is open and inclusive and allows people to practice different belief systems at the same time, but always with the understanding that they are different systems, not to be mashed together into something personal and individualistic.
Finally, don't attempt to answer a question if you don't have the knowledge to answer it. If you are asking a question like what's your favorite color, everyone gets an opinion. But if you are talking about the religion, you either know or don't know the information, there is a foundation to the information, you either have it or you don't. Spreading false or mistaken ideas causes a lot of damage and confuses people.
Yes, I know the world has changed, but we stand on the shoulders of those who went before us, and we do things the way we were taught. Change requires very careful reflection, divination, and is a community-based process, not one that happens overnight because of new technology.
Finally, don't attempt to answer a question if you don't have the knowledge to answer it. If you are asking a question like what's your favorite color, everyone gets an opinion. But if you are talking about the religion, you either know or don't know the information, there is a foundation to the information, you either have it or you don't. Spreading false or mistaken ideas causes a lot of damage and confuses people.
Yes, I know the world has changed, but we stand on the shoulders of those who went before us, and we do things the way we were taught. Change requires very careful reflection, divination, and is a community-based process, not one that happens overnight because of new technology.
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