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Today’s Hispanic generation does not always handle the Spanish language as its vernacular. Many a time, major confusion occurs within Hispanic families because of the lack of bilingual skills. In the spiritist community, this language barrier has all too often caused potential mediums to either continue being handicapped in their development or choose another path that may lead to spiritual pitfalls. Additionally, the English-speaking community is fertile ground for new mediums from this cultural group. Many of the alleged translations of prayer books, particularly those of Allan Kardec, are a sham. You cannot translate them literally word for word. It must be translated in context of the cultural idea being presented. In this, whoever attempted the translations has slapped the public in the face with a horrid, nonsensical excuse for print. At some time, there will have to be a concerted effort to translate these works officially on paper. Up to now, it is done word of mouth, which leaves a lot to be desired when attending a misa (séance). Words evolve in definition over the centuries, as well as from one path in life to another. The word “cave” is a case in point. For mediums, the word originates as “boveda” (BO-vay-dah). The boveda consists of a grouping of glass goblets representing the spiritual quadrant of each medium. Boveda can also mean “hidden treasure box.” Indeed, this spiritual cave is a sanctuary from which our entities whisper their messages to us.
Words evolve in definition over the centuries, as well as from one path in life to another. The word cave is a case in point. For mediums, the word originates as boveda (BO-vay-dah). The boveda consists of a grouping of glass goblets representing the spiritual quadrant of each medium. Boveda can also mean hidden treasure box. Indeed, this spiritual cave is a sanctuary from which our entities whisper their messages to us.
SEA EL SANTISIMO sets out to be an alternative, English language primer for the practice of Espiritismo and Mediumship Development. While there are many different types of spiritual religions in the modern world today, Espiritismo (Caribbean Spiritism) is a widely known spiritist practice of Caribbean cultures. This manual provides detailed information based on the principals that an Espiritista would live by, a 'how to' guide on performing Misa Espiritual, information on setting up and work a 'boveda' and how to do novenas to the saints and spirits. Also included are the celebrations for the Day of the Dead, songs for Misa Espiritual and prayers for La Madama, El Congo and many Saints.
In the Afro-Cuban Lukumi religious tradition—more commonly known in the United States as Santería—entrants into the priesthood undergo an extraordinary fifty-three-week initiation period. During this time, these novices—called iyawo—endure a host of prohibitions, including most notably wearing exclusively white clothing. In A Year in White, sociologist C. Lynn Carr, who underwent this initiation herself, opens a window on this remarkable year-long religious transformation. In her intimate investigation of the “year in white,” Carr draws on fifty-two in-depth interviews with other participants, an online survey of nearly two hundred others, and almost a decade of her own ethnographic fieldwork, gathering stories that allow us to see how cultural newcomers and natives thought, felt, and acted with regard to their initiation. She documents how, during the iyawo year, the ritual slowly transforms the initiate’s identity. For the first three months, for instance, the iyawo may not use a mirror, even to shave, and must eat all meals while seated on a mat on the floor using only a spoon and their own set of dishes. During the entire year, the iyawo loses their name and is simply addressed as “iyawo” by family and friends. Carr also shows that this year-long religious ritual—which is carried out even as the iyawo goes about daily life—offers new insight into religion in general, suggesting that the sacred is not separable from the profane and indeed that religion shares an ongoing dynamic relationship with the realities of everyday life. Religious expression happens at home, on the streets, at work and school. Offering insight not only into Santería but also into religion more generally, A Year in White makes an important contribution to our understanding of complex, dynamic religious landscapes in multicultural, pluralist societies and how they inhabit our daily lives.
"Espiritismo is the Spanish word for spiritism or spiritualism. In the US and Canada, spiritualism's primary focus was on communication between the living and the dead, but it evolved differently in Latin America. Beginning in the early 20th century, Puerto Rican immigrants introduced Espiritismo to US spiritual landscape, profoundly effecting the way modern Western magic was practiced"--
Espiritismo Criollo is not a New World tradition, nor is it a New Age Concept, it is not exclusive to Puerto Rico, and it was not founded by Kardecian Spiritualism. It has always been present on the island of Borinquen, always changing, evolving, and assimilating to the changes around it. Espiritismo Criollo Folclorica de;a Mesa Blanca is just the Puerto Rican experience, how we as a culture, perceive the realm of Spirit. It is the tradition of the rural Jibaro folk, that has its roots in the blood and sweat of the Taino, African and Spanish people of the island of Boriken, also known as Puerto Rico.
"Like all forms of Caribbean Voodoo, practitioners of the 21 Divisions believe in one God, a distant God that doesn't get involved in human affairs. Followers of this Dominican spiritual tradition believe that God created intermediaries to help humans, beings known as Los Misterios. The Misterios are powerful beings who rule and have dominion over universal forces and human conditions. Filled with detailed insider information and real stories of healing, magic, and mystery, this book will serve as an illuminating guide to the 21 Divisions"--
"The papers composing this volume were written in Madrid in the spring of last year. [1870?] Since then, a series of important modifications have taken place in the politics of Spain, through the accession of King Amadeus, and the death of Marshal Prim."--Introduction
A Face haunted Cameron — a woman's face. It was there in the white heart of the dying campfire; it hung in the shadows that hovered over the flickering light; it drifted in the darkness beyond. This hour, when the day had closed and the lonely desert night set in with its dead silence, was one in which Cameron's mind was thronged with memories of a time long past — of a home back in Peoria, of a woman he had wronged and lost, and loved too late. He was a prospector for gold, a hunter of solitude, a lover of the drear, rock-ribbed infinitude, because he wanted to be alone to remember. A sound disturbed Cameron's reflections. He bent his head listening. A soft wind fanned the paling embers, blew sparks and white ashes and thin smoke away into the enshrouding circle of blackness. His burro did not appear to be moving about. The quiet split to the cry of a coyote. It rose strange, wild, mournful — not the howl of a prowling upland beast baying the campfire or barking at a lonely prospector, but the wail of a wolf, full-voiced, crying out the meaning of the desert and the night. Hunger throbbed in it — hunger for a mate, for offspring, for life. When it ceased, the terrible desert silence smote Cameron, and the cry echoed in his soul. He and that wandering wolf were brothers. Then a sharp clink of metal on stone and soft pads of hoofs in sand prompted Cameron to reach for his gun, and to move out of the light of the waning campfire. He was somewhere along the wild border line between Sonora and Arizona; and the prospector who dared the heat and barrenness of that region risked other dangers sometimes as menacing. Figures darker than the gloom approached and took shape, and in the light turned out to be those of a white man and a heavily packed burro. “Hello there,” the man called, as he came to a halt and gazed about him. “I saw your fire. May I make camp here?” Cameron came forth out of the shadow and greeted his visitor, whom he took for a prospector like himself. Cameron resented the breaking of his lonely campfire vigil, but he respected the law of the desert. The stranger thanked him, and then slipped the pack from his burro. Then he rolled out his pack and began preparations for a meal. His movements were slow and methodical. Cameron watched him, still with resentment, yet with a curious and growing interest. The campfire burst into a bright blaze, and by its light Cameron saw a man whose gray hair somehow did not seem to make him old, and whose stooped shoulders did not detract from an impression of rugged strength. “Find any mineral?” asked Cameron, presently. His visitor looked up quickly, as if startled by the sound of a human voice. He replied, and then the two men talked a little. But the stranger evidently preferred silence. Cameron understood that. He laughed grimly and bent a keener gaze upon the furrowed, shadowy face. Another of those strange desert prospectors in whom there was some relentless driving power besides the lust for gold! Cameron felt that between this man and himself there was a subtle affinity, vague and undefined, perhaps born of the divination that here was a desert wanderer like himself, perhaps born of a deeper, an unintelligible relation having its roots back in the past. A long-forgotten sensation stirred in Cameron's breast, one so long forgotten that he could not recognize it. But it was akin to pain...FROM THEBOOKS
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