Why Start at Candomblé ?



Initiation means a new beginning. Initiation is the guiding light of any spiritual journey. Initiation is the means or method by which we are empowered, led, and placed upon a new quality of life. Initiation is the means by which we express our inner affinities, longings, needs and spiritual aspirations; and realize our divine humanity. Through initiation we form a firm, sacred and permanent connectivity with the divine powers of creations and the protective functions of nature. Through initiation, we also form a sacred bond of friendship and trust with our initiator, guide, and teacher. Sacred rites, rituals, and initiation ceremonies were originally instituted to give an external form to internal acts of power, and if that inner power to perform such acts is not present and does not exist, then no ceremony, rite or ritual will stand and will reach any thing.

A true initiate can only be done with the help of Olodumar, a qualified divine representative-mediator-initiator, and the cooperation of those qualified to help the Truth, Light and Power, a candidate for companion who from his heart is seeking the Mysteries Divine and only after admitting within himself that he is [spiritually poor], needy [cogiciant of his spiritual need] and humble in mind. Initiation is not just the ceremony of entry, acceptance and empowerment. Initiation is a long journey of learning, personal development, self cultivation, practice and progress. For an initiation to be optimal, efficient, and genuine, the initiate, initiator, and all participants must be empowered and living in harmony with divine powers, mysteries, good conscience, and the law of nature.

At all times, consideration was given to the preparation of candidates for spiritual initiation in the sacred and secret mysteries. It is essential that not only the candidates for initiation be fit and proper persons, properly prepared in the heart, to receive the influx of certain truths and powers in the soul; but that the ceremonials are to be conducted by the initiator (s) and by those who cooperate with them, so solemnly as to infuse them with spiritual fervor, so that every ceremonial is never forgotten, deep and profound spiritual experience. The fundamental principles of Ifa, Orisa, and Ogboni stipulate that untruthful, unjust, negligent and disguised persons who have no genuine spiritual interests should not be initiated. It is here that much spiritual power is lost and much disenchantment is born. If the candidate does not meet the requirements and standards of initiation, he will not benefit from his initiation.

If the candidate has the required requirements and standards but is initiated by a fraudulent person or a person who has lost his spiritual authority, morality and power, then the ceremony and transfer of divine power and inner knowledge will be nullified or contaminated. In any case, the true purpose and benefits of initiation will be lost. A genuine friendship and trust between initiator and initiate is an indispensable necessity. It is holy, holy; and he must be respectful, gentle and pure, because power, virtue, and divine knowledge enter the initiate not only through ritual, ceremony, and ritual, but through the initiator himself!

We live in a culture where people think they can get into anything by the power of money and without previously developed, cultivated and mature moral and spiritual qualifications. These people are wrong: they do not care or take into account moral and spiritual qualifications. They come looking for power without a sense of understanding of what real power is, why, and to whom it is given, and how one qualifies to receive it! Initiators who are initiating people to make money; and unqualified initiates who are being initiated because they have money to give are wasting their time, and are in danger of divine punishment, delusion and spiritual punishment. That is why we see such impotent initiators today and spiritually impotent initiates. That is why we see so much decay and moral, emotional, psychological and spiritual degeneration in many initiates and not a few initiators. After all said and done, the truth is that nothing happened at the initiation except a beautiful spectacle that was put, but there was definitely no transfer of divine power, knowledge and elevation in any way! At the end of the day it was just a ceremony or ritual to convey vanity, pride and an imaginary sense of power and nonexistent authority!

The power of initiation lies in the spiritual condition, state, and qualifications of initiator and initiate. Divine power, intelligences and energies will always honor, guide, acknowledge, respond

You must ensure that you have moral and spiritual requirements, maturity, and commitment power before you can request to be initiated into any of the mysteries. You have to be honest with yourself. Do not be impulsive and impatient. Develop yourself first and cleanse your life first for 2-3 years before undergoing a qualified initiation. Qualify first as a genuine, sincere, healthy, honest and humble candidate so that you can reap the greatest benefits, joy, and satisfaction of your initiation. These are some fraternal thoughts and ideas for you to consider from a friend and supporter. Make no mistake and do not let others deceive you. Be patient. Give yourself diligently and prepare, strengthen and purify your inner life. Your life is yours. Do what you want, but remember that you are solely responsible for what you choose to keep and what you choose to reject. Do not blame others or criticize others for your careless, impulsive, and impatient decisions. To protect you from avoidable pain, disenchantment, and disillusionment, these words are providentially sent to you. The success of the spiritual life consists mainly of patience, perseverance, self-honesty, fact gathering, informed decision making, and positive attitude. Fantasy, pride, conceit, and faith are fatal to genuine spiritual endeavors. Be authentic, true and real so that you are prepared and adjusted to truly discern the authentic, true and real.

The ritual of initiation in Candomblé, the making of the saint, represents a rebirth, everything will be new in yàwó's life, he will even receive a name by which he will be called within the community of Candomblé.

The work begins with the collection. There are 21 (twenty-one) days of imprisonment, and in this term, baths, boris, offerings, and bós are performed, all learning begins, prayers, dancing, songs ...

The hair is scraped (orô) and the abian receives the oxu (represents the channel of communication between the initiate and his orixá) the kelê, the delogun, the mokan, the xaorô, the ikan, the ikodidé. The son of a saint will now have to go through a ritual, where his body will be painted with chalk, called efun. He must go through this ritual of painting for 7 (seven) days in a row.

The Abian will now have to settle his Orixá and offer him animal sacrifices according to the characteristics of each one. Once this is done, it is called yàwó.

The ritualistic feast that marks the end of this period is called Yàwó Exit, at which point it will be presented to the community. He will be accompanied by an authority in front of all to be honored.

Lying on a treadmill, he will salute with adobá and paó, which are paced palms that will be given with every bowing done by the yàwó and accompanied by all present, as demonstration that from that moment he will never be alone in his walk again. First it will greet the world, at this moment the location of the treadmill is at the main door of the house. Inside, he will greet the community and finally, in front of the atabaques that represent the present authorities. At this first moment the Orixá can only give the jicá. Only after the fall of the kel? can the Orixá give its ilá.

Why do some people get great benefit from their initiations while others do not?

Initiation means a new beginning. Initiation is the guiding light of any spiritual journey. Initiation is the means or method by which we are empowered, led, and placed upon a new quality of life. Initiation is the means by which we express our inner affinities, longings, needs and spiritual aspirations; and realize our divine humanity. Through initiation we form a firm, sacred and permanent connectivity with the divine powers of creations and the protective functions of nature. Through initiation, we also form a sacred bond of friendship and trust with our initiator, guide, and teacher. Sacred rites, rituals, and initiation ceremonies were originally instituted to give an external form to internal acts of power, and if that inner power to perform such acts is not present and does not exist, then no ceremony, rite or ritual will stand and will reach any thing.

A true initiate can only be done with the help of Olodumar, a qualified divine representative-mediator-initiator, and the cooperation of those qualified to help the Truth, Light and Power, a candidate for companion who from his heart is seeking the Mysteries Divine and only after admitting within himself that he is [spiritually poor], needy [cogiciant of his spiritual need] and humble in mind. Initiation is not just the ceremony of entry, acceptance and empowerment. Initiation is a long journey of learning, personal development, self cultivation, practice and progress. For an initiation to be optimal, efficient and genuine, the initiate, initiate

The most awaited moment of the ceremonial is the orukó. At this moment the Orixá will say the name of initiation of his son before all and also is at this moment that opens its chronological age within its life in the saint.

After leaving and after 21 (twenty-one) days of pick-up, the yàwó will remain sheltered until the fall of kel? outside the shed for a period of 3 (three) months, during which time he can not use cutlery to eat, he must continue to sit on the floor on the mat during meals, it is prohibited to use another color of clothing other than white from head to toe, can not make use of alcoholic beverages, cigarette. .. And do not even go out at night. And until one (1) year is completed, his precepts will continue.

Until the yàwó completes the greater age of santo, it will have to continue its learning day by day and to reinforce its vows by means of the obligations.

"It is worth saying that the trance is essential for a person to be initiated as adoxu, because the manifestation is part of the liturgy of the Orixás and he is in each of his children. This is very important because only the adoxu can assume certain priestly functions, such as the positions of ialorixá or babalorixá. Therefore, a person who has in his odu the priestly mission, only those who incorporate their Orixá, must be initiated as adoxu and never as og?n or equedi, who are already born and can never enter into the trance of orixá "

axê!