Umbanda In The USA

Umbanda according to Wikipedia

2006-07-28T16:30:00.000-04:00

Umbanda

From Wikipedia, the free encyclopedia

Umbanda is a religion that blends Catholicism, Kardecist Spiritualism, and Afro-Brazilian religions . It originated in Brazil in the early 20th century among the Afro-Brazilian population of Rio de Janeiro but has now spread across Brazil and to Uruguay and Argentina. The term "Umbanda" derives from Kimbundu, an Angolan language, and means "religious practitioners".

Umbanda is a syncretic religion based on the worship of Angolan spirits, brought to Brazil by the African slaves during the colonial period, and on elements drawn from Brazilian popular culture. Additionally, Orixás, from the Yoruba pantheon, are given token rule over the various legions of spirits and are associated with a Catholic saint under whose guidance the spirits work. This association started during the time when the african slaves in Brazil were persecuted by their owners for practicing their religion. The solution they found was to hide the original worshipping objects that represented the spiritual entities under different Catholic saint statues in order to give the slave owners the impression that they were worshipping that saint, which had the same personality or qualities of the worshipped entity.

Falanges

Basically, the spiritual universe of Umbanda is divided in 'falanges' or legions of spirits, which 'work' under the command of a higher spirit. The main 'falanges' represented in Umbanda are as follows:

Caboclo (native Brazilian) - linked to the Catholic saint San Sebastian and representing spirits of native Brazilian indians. They are highly knowledgeable about herbs, often prescribing herbal remedies.
Preto Velho (Old Slave) - linked to Saint Anthony and/or Saint Benedict and representing spirits of old slaves who died in captivity. These are very peaceful and kind spirits, that know all about suffering, compassion, forgiveness and hope. They also often prescribe herbal remedies.
The Yabas:
1. Yemanja - linked to the ocean and mermaids, it represents the feminine universal principle. It is considered patron of fishermen. Once a year on February 02 and/or December 31, people in Brazil go to the beaches by the thousands, dressed in white, to offer gifts of flowers, candles, perfume, mirrors, etc. to this entity.
2. Oxum - linked to the rivers and waterfalls, it also represents the feminine principle. The entity was one of Xango's wives in the African pantheon.
3. Iansan - linked to the wind, tempests and lightning bolts, this is the Orisha of passion, a warrior, and has absolute power over Exus. She was Xango's other wife in the African pantheon.
Xango - linked to St. John the Baptist, this is the Orisha of justice and represents rocks and mountains.
Ogun - linked to St. George, this orisha is protector of people in the military and is usually evoked when someone wants to win some sort of battle or struggle.
Omulu/Abaluaye - this 'falange' is linked to St. Lazarus and rules over diseases, epidemies, illnesses, etc.
Exus - This 'falange' has female and male spirits which seem to be linked to the devil in the collective consciousness but is also described as a servant to the other seven falanges.

Rituals

Umbanda is an urban phenomenon grounded in Central African influences but borrowing heavily from European influences and is integrated into urban environs. Many ritual sites (called tendas or terreiros) look like ordinary houses when seen from the street, and some often indeed double as dwellings. Larger, more middle class Umbanda houses often are laid out in a fashion similar to a church. Atabaques (Conga drums) and chanting) play a central role in some Umbanda congregations but are almost non-existent in others. The head of the terreiro is called "pai-de-santo" ("father-of-saint") or "mãe-de-santo" ("mother-of-saint") and his or her intiates are usually called "filhos-de-santo" ("children-of-saint", masculine plural form), just to show the structure within the religion. That doesn't mean that they are considered saints, though, but only that they're responsible for certain rituals related to each saint.

Each Umbanda terreiro practices the religion with slight variations according to the policies of the pai-de-santo. Worship may involve sacrifices to the deities (such as hens, cheap wine, farofa, cachaça, popcorn, cigarettes, hard cider and other types of foodstuffs or beverages, depending on the 'falange' or "saint") and has initiation rites that range from the simple to complex. "Pais de santo" and "Mães de santo" also play divination using the "jogo de búzios" Ifá (the reading of the arrangement of small sea shells), give advice to those who seek it and produce "strong prayers" (Rezas fortes) for those who need them to evade troubles with the other people, lack of money, sexual impotence, and other challenges people may face in their lives.

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History

Umbanda grew rapidly in the latter half of the 20th century. Brazil went from having around 50,000 terreiros in the 1960s to 300,000 by the early 1980s. At that time there were also 300 terreiros in Uruguay and 200 in Argentina.

Until the second half of the 20th century, all Afro-Brazilian religions were considered criminal activity by the Brazilian government and periodically repressed. More recently they have become part of popular culture as many novelists and songwriters have written or sung about them. Several of Jorge Amado's works, for instance, are concerned with the trials and tribulations of the Afro-Brazilians. From the 1960s, many songs about Umbanda and the other Afro-Brazilian religions became popular. Among the famous Brazilian composers who treated the subject, Tom Jobim, Toquinho, Vinícius de Moraes, Geraldo Vandré and Clara Nunes are the most widely known. In the 1970s, poet Vinícius de Moraes married his last wife, Gesse, in an Umbandist ceremony witnessed by many prominent figures of Brazilian culture and politics.

Umbanda is juxtaposed with Quimbanda which now reclaims its identity as a separate, more African religion and distinct from both Macumba/Umbanda and Candomblé.

In recent times, some evangelical Christian groups, which have gained many adherents in Latin America in the last decade, have begun attempting to persecute practitioners of Umbanda and other African-derived religions. Some persecutions have involved violence. Practitioners of these religions have taken cases to national courts and achieved a measure of success.

Umbanda - a basic study - chapter 1

2006-07-24T22:32:00.000-04:00

WHAT IS UMBANDA?

The word “Umbanda” comes from the Adamic alphabet, maybe the oldest known written method.

The word Umbanda means:

The mother science
The generating magic
The one who begun before all others

Because its written origin comes from such an old alphabet, the original way of writing Umbanda was written using signals instead of the letters we use today; hence we say Umbanda is a type of Kabala.

The term Umbanda is universal while science, but Brazilian when observed as a religion only. European Kardecism brings some aspects to Umbanda, but in such a small scale that it is almost imperceptible.

Umbanda and Candomble are different mainly because in Candomble there is a direct contact with the Orixa, while in Umbanda our contact is made with the deities, or entities. Another difference between Umbanda and Candomble is that while Candomble follows the Yoruba (African) tradition, Umbanda follows the language of the place it was born, Brazilian Portuguese.

There are many differences between Umbanda and Candomble, but their main goal is the same: the communication with the Divine!

Umbanda - A basic study

2006-07-20T22:07:00.000-04:00

I would like to give you some more "technical" information about Umbanda. I found a nice, simple document in Portuguese entitled "Umbanda - A basic study," which I am going to translate and post here.

So, let's get to it.

UMBANDA – A BASIC STUDY

INTRODUCTION

The Umbanda movement began in Brazil in 1908 when the first “gira” (1) took place.

The first person that we know of to work with a spiritual entity was Zelio Fernandino de Moraes. A Caboclo (2) worked through his medium Zelio and thus our beloved Umbanda was born. The name of the Caboclo was Caboclo 7 Encruzilhadas. Some time after this first manifestation, Zelio opened Brazil’s first Terreiro, Tenda Nossa Senhora da Piedade.

Sometime after that, the newspaper Umbanda no Brasil (Umbanda in Brazil) was created. This newspaper contributed to the spread of Umbanda throughout Brazil for more than 20 years.

Umbanda today is known anywhere in go in Brazil and many countries are also getting acquainted with this wonderful religion due to the migration of Brazilian followers to other countries. One can find Terreiros in the USA, Europe and Japan. But even being so widespread does not help this religion of being seeing as pagan. We still have a long way to go to show that Umbanda is a religion based on Christian love. Jesus Christ is our Oxala and we base all our dogmas in the context of being humble and solidarity.

Even with all the misconceptions, this religion brings more people to the Terreiros every day. Today millions of followers attend weekly or bi-weekly giras all around Brazil. Some of these followers go to the giras whenever they need help, but many are an active part of the giras.

Another aspect that helps the spreading of our beautiful Umbanda is the number of books written about it, as well as magazines with a regular circulation and distribution. The more accessible information about Umbanda becomes, the easier it will for people to understand what the religion entails and that there is nothing to fear, but much to learn.

(1) Gira – Gira is one of the names we give to a gathering in an Umbanda Temple (or Terreiro). There are many types of giras, including “development giras,” where the mediums that are members of the temple learn how to work with their entities, for instance.
(2) Caboclo – Entity that represents the indigenous inhabitants of the Brazilian forests.

Zé Pelintra - A Brazilian Saint of the Streets

2006-07-19T10:31:00.000-04:00

Seu Zé Pelintra is a modern day Brazilian Nkuyu. In Kongo traditions, the nkuyu is a spirit which may be worked with as either an ancestor or a spirit of the environment who often was at one time a living person. While in Africa, these were often spirits who resided in the forest, in the diaspora, especially in contemproary Brazil, these entities have adapted to the urban and suburban environments in which the marginalized blacks and other poor live. This type of entity is called Malandro, which is usually translated as Bohemian, is an artistic, stylistic outsider, who lives a pleasure driven and non-conventional lifestyle. First appearing in a Catimbó song collected by the MPF folklorists in 1938 in Paraíba from mestre Manuel Laurentino da Silva, Zé pelintra has spread from being a Northeastern Spirit of Catimbó (an Afro-Indian religion) to being found in most Afro-Brazilian religions today. He is most widely known in Umbanda and Quimbanda, traditions in which he appeared somewhat later and continues to be popular as both a Caboclo spirit and as an Exú spirit, and is called upon for both good and ill.

In Life, Zé Pelintra loved to drink, smoke fine cigars and cigarettes, play cards, in fact one form of divining with cards is credited to him, and kept the company of women of the street. He is called upon to resolve love affairs, for luck with money and is an ardent protector of women. He is closely associated with Santo Antonio de Padua, who was widely known as "Santo Antonio, o santo Congo".

Many stories of his life include violent encounters with the police in which he annihilated all his opponents only to escape capture. He was famous as a capoeirista. One story common in Rio is that he died when he was crushed by a trolley car he was trying to jump on sometime in the 1920s. Shortly after his death he began to possess various mediums in macumba rites, and eventually became one of the most beloved spirits in Umbanda and Quimbanda. His figure was the inspritation for Chico Barque's widely successful Opera do Malandro, set in Rio de Janeiro and which was based upon Brecht's Three Penny Opera. Zé Pelintra even provided the inspiration for the character Jose Carioca in Walt Disney's 1944 animated film, The Three Caballeros.

Recognized for his distinctive white suit, red tie, red hatband and often wearing a red flower in his lapel or jacket pocket, Zé Pelintra is a powerful spirit who is called upon and loved by many. He is renouned for performing many miracles.

Sarava Seu Zé Pelintra!

source: Nganga.org - http://www.nganga.org/

New video sequence - 6 of 6

2006-07-10T21:21:00.000-04:00

This is the last video of this sequence...it shows a medium dancing in the moment that the deity (in this case, an Ibeiji) is leaving his body.

ps. Please note that when a spirit/deity is working through a medium, it does not take over the people's body/mind. The spirit "approaches" the medium's body and work, side by side, with the medium's own spirit.

New video sequence - 5 of 6

2006-07-10T21:19:00.000-04:00

More of the Ibeijis...they are wonderful!

New video sequence - 4 of 6

2006-07-10T21:17:00.000-04:00

This video shows the deities called "Ibeiji." These are the spirits of the children who work through mediums to solve very big problems. These are extremely powerful deities, so don't let their playfulness deceive you. When it is time to work, they work really seriously!

New video sequence - 3 of 6

2006-07-10T21:14:00.000-04:00

Caboclos represent the indians who lived in the Brazilian forests. That's why this medium, after "receiving" his Caboclo, wears the feather thing (I don't know the name of that thing in English).

New video sequence - 2 of 6

2006-07-10T21:04:00.000-04:00

In this sequence you see a medium standing in the middle of the temple. The other mediums are singing for a Caboclo to come and work through this medium standing in the center.

Once the incorporation begins, the medium is shaken, which means the deity (Caboclo) is taking over (there are different levels of mediunity, which I will discuss some other time).

You will notice that the Caboclo walks in a specific way. You will notice that each deity has his/her own way of walking, talking, greeting, etc. These differences are what make each deity unique.

New Video Sequence - 1 of 6

2006-07-10T20:53:00.000-04:00

This video shows the Ogas (drum players) playing and singing. The Oga is one of the most important members of the Umbanda ritual.

More on Ogas later.

New video sequence

2006-07-10T20:50:00.000-04:00

I just got these 6 short videos. I will try (I know I promised that before for the previous videos) to explain what is happening later on.

Enjoy the videos. Please contact me if you have specific questions about Umbanda - if I don't know the answer, I will dig it for you!

And let me know if you have any videos that are related to Umbanda.

Axe!

12th Video - Oxossi

2006-04-18T11:15:00.000-04:00

Unfortunately I cannot post this video - the file is too large.
I can send you a CD with all the short videos shown here plus the ones that are too large (too large does not mean they are hours long...only large enough not to fit in my video service).

Contact me if you have any questions!

11th Video - Omulu

2006-04-18T11:14:00.000-04:00

I don't know much about Omulu...so I will learn when the time comes to research on the Orishas.

10th Video - Oxum

2006-04-18T11:09:00.000-04:00

Another beautiful Orisha. More on Oxum when I post about the Orishas.

9th Video - Preto-Velhos

2006-04-18T11:07:00.000-04:00

Preto-velhos are the old africans slaves who come back on Earth to help us all with their wisdom.

8th Video - Ibeiji

2006-04-18T11:06:00.000-04:00

The children...ah, the children! Their magic is powerful and they take everything very seriously, even when they are laughing their lungs off!

7th Video - Iemanja

2006-04-18T10:51:00.001-04:00

Beautiful Orisha...worth watching a real-life Umbanda session when they are celebrating Iemanja, the Queen of the Oceans.

6th Video - Ogum

2006-04-18T10:51:00.000-04:00

Ogum is my favorite Orisha.

5th Video - Xango

2006-04-15T00:15:00.000-04:00

Xango is a very strong Orisha (more about Xango when I write about each Orisha in another post).

4th Video - Iansa

2006-04-15T00:11:00.000-04:00

Unfortunately I cannot post this video, as it is very large. If you want a copy of it I can burn a CD and have it mailed to you (leave a message so I can contact you about it). I will have all videos on a CD for you, so you have easy access for the contents being posted on this blog (I can have one CD with the 7th anniversary for this temple only).

Anyway, the video shows the mediums working with Iansa. Iansa is a female Orisha; she is the Orisha of wind and change. If you want to change something in your life, she is the Orisha you should pray for.

Contact me if you want to purchase the CD!

More on Iansa later, when I write about each Osisha.

3rd Video - Opening Ceremony (Continuation)

2006-04-15T00:05:00.000-04:00

Continuation of the previous videos.

The opening of a gira is long. The idea behind it is for the mediums to sync up with the entities they are going to work with that night. There are some things every medium must do before going to the gira, but what each terreiro asks from its mediums varies. Some common things include not having sex 24 hours prior to the gira, not eating meat the day of the gira, etc. I will try to gather more information about it and pass along to you.

2nd Video - Opening Ceremony

2006-04-15T00:00:00.000-04:00

This is the continuation of the opening ceremony, where the head of the terreiro asks permission to work with the spirits.

The songs they sing are called "Pontos" and each phalanx has their own pontos; actually, each entity (spirits that come to work through mediums) has his/her own ponto. There are hundres, if not thousands, of pontos, each more beautiful than the following one!

Umbanda Videos

2006-04-14T23:51:00.000-04:00

I will start posting some videos of actual Umbanda sessions and I will try to give some information on what you are going to see. Please understand I am not a Umbanda priest, so my knowledge is very limited about the topic.

In the following sequence you will see the 7th anniversary celebration of a Umbanda temple in Rio de Janeiro. The videos are shown in order of the session (called "Gira").

During the opening of the "gira" the head of the temple (called "Terreiro") asks the spirits their authorization to start working, for their protection.

Principles of Umbanda

2005-07-08T23:58:00.000-04:00

Like in any dogma, Umbanda also has its own specific principles. In Umbanda the principles are voluntary abstinence, which benefits the positive or negative side of each individual.There are three groups of principles:

Primordial
Optional
Occasional

PRIMORDIAL

It is the indispensable principle to all mediums with no exception. These principles are the preparation every medium needs to go through before the work in the terreiro begins.

They are 7 basic principles:

1. Refrain from having sex at least 8 hours before the spiritual works begin.
2. Refrain from eating any animal product with its origin based on the animal’s sacrifice, including fish, at least 24 hours before the spiritual works begin.
3. Refrain from having bad thoughts (hate, anger, envy, jealousy, etc) at least 12 hours before the spiritual works begin.
4. Wear appropriate clothes during the spiritual work.
5. Discharge bath, as previously determined to each medium.
6. Punctuality, so the spiritual work can start on time.
7. Devote yourself completely to the spiritual work, without the worry of how long it will take.

Notes: The idea of not having bad thoughts, although for some people could sound like a very hard one to control, exists in order to call the attention of the medium to not let himself/herself be driven by emotion only. Keep a good humor, serenity and your heart open.

With few exceptions, during the Umbanda rituals all mediums wear white (white shirt, white pants, no shoes or socks). The people who go to ask for advice is also requested to wear clear color clothing. The exceptions happen during festivities and Exu sessions, where red, black and, sometimes, purple are required.

The discharge bath is a specific bath designed for each individual. This is usually requested by an entity such as a preto-velho. Take the discharge bath the same day the spiritual work will take place.

OPTIONAL

The optional principles are the ones determined by the Spiritual Guider or by the Chief of Terreiro, for some mediums:

1. Refrain from eating animal products, even if those do not depend on animal sacrifice (i.e.: butter, cheese, eggs, milk, etc).
2. Very specific discharge baths.
3. Extraordinary energy (firmeza) to your Guard Angel.

OCCASIONAL

It is the emergency principle, which is only practiced during an emergency, whenever needed to complete a spiritual work, outside of the fraternal spiritual chain.

1. To energize (to firm) the guard angels, both yours and the person who is in need.
2. Demand absolute silence and concentration.
3. Ask for permission and salute the orisha Time (I will give more details about this part on a later post).
4. Concentrate on Jesus Christ, asking Him for His permission for the spiritual works to begin.

Independently of all these principles, all mediums should never wear personal objects such as jewelry, makeup, necklaces, as well as money or metallic objects. All mediums should be as natural as possible in order to better work with its entities.

The days we celebrate the Orishas in Umbanda

2005-07-08T18:37:00.000-04:00

I don't know the names of the Orishas in English (although I will do some research to figure them out). In the meantime I will use their brazilian names.
In any case, if you ever start attending to Umbanda rituals you will probably use the names we use in Brazil.

Below you will find the dates of the year we celebrate our Orishas. We usually have big festivities in our "terreiros" (terreiro is a Umbanda temple, where the mediums work with their entities to help other people).

They are as follows:

January 20th - Oxossi
February 13th - Omulu
March 20th - Oxaguian
April 23 - Ogum
May 13th - Preto-Velhos (Old Blacks)
June 13th - Xango/Exus
July 26th - Nana
August 15th - Yemanja
September 27th - Ibeijada (children)
November 22nd - Caboclos
December 4th - Iansa
December 8th - Oxum
December 25th - Oxala

Oxala's image in Umbanda is represented by Jesus Christ. So that's why the celebration occurs on the same day.

I just love going to the parties thrown for Ogum (April 23) and Preto-Velho (May 13th). It is beautiful and full of energy!

Ibeijada - Spirits of Children

2005-07-08T12:54:00.000-04:00

I will elaborate more on Ibeijada on a later post. For now, I would like to introduce to you this beautiful, fun to be around, but extremely powerful phalanx of Umbanda: Ibeijada.

The Ibeijada are the spirits of children who are working for Umbanda. Because of their lack of malice, they are considered to be one of the most powerful entities in Umbanda; if they decide on something, no other entity can break the spell.

Usually during a session where the Ibeijada is working, there are also the Preto-Velhos working. The Preto-Velhos act as their grandfathers and grandmothers, keeping the children "under control". Hey, after all, that's what they are, children. They want to play, to eat candy and soda. They love toys (very basic and inexpensive ones are the best).

It is required a Preto-Velho to make them focus on the work that is taking place. But after they have their fun, they are gracious to be around and they are always very helpful.

Below you will see the photo of two mediums incorporated with Ibeijada. And some mediums working with their Preto-Velhos during the same session:

The Revelation of the Hexagramatic Cross

2005-07-08T12:32:00.000-04:00

The Cosmic Tradition, although lost for mankind, has always been present and active within the Superior Astral Planes. In these spiritual spheres the beings are in syntony with the divine purposes. Their understanding about the Laws that rule spirits development in the Astral Universe is such that their activity naturally reflect the most superior volitive emanations, a process called Whole-Consciousness.

Through the Whole-Consciousness one can establish a bi directional communication, in which the Superior Hierarchies become aware of the facts taken place at the lower levels and, on the other hand, the minor examples of Law enforcement receive instructions to spin the Wheel of Life. The scope of this mechanism is such and at the same time so natural and harmonious that the spirits, having already reached this development degree, although keeping their individuality, exempt any feeling or thought of belon ging even related to their ideas. They are not considered more than a result of the reflection of the Divine Light, emanating source of all thinking and united with God.

Consequently it is noted that insubmission does not exist in higher planes of the Spiritual Life, not even the desire for temporal power, and any attitude taken by a Spiritual Being aims at benefiting everybody at proper place and time. Indeed because they value the right time and place the Spirits of the Cosmic Brotherhood of Umbanda from time to time promote the disclosure of certain knowledge living in the Astral Plane aiming at improving the terrestrial community development march. To do so they wai t for the sufficient maturity of the communities in order to sow the seeds of the new times.
One of these revelations happened to master W. W. da Matta e Silva called the Three-cornered Cross disclosed to the public in the book "Doutrina Secreta de Umbanda". In this occasion Master Matta taught the making of the cabalistic guide with the Three-cornered Cross capable of giving to that one who would subject to it a direct link with the Guardian Saint Souls of the Divine Cross rendering to the disciple a powerful shield and protection against the Inferior Armies during the medium activity. The meaning of these signals was not disclosed, falling to its disciple Master Rivas Neto, to do it on his book "Fundamentos Herméticos de Umbanda" to be launched at the Bienal do Livro (Books Fair) in São Paulo in 1996.

Still in this book Master Rivas Neto bestows to the reader the second important revelation of the Cosmic Brotherhood of Umbanda the so called Hexagramatic Cross that differs from the first revelation because it means, in its most direct meaning, more than a shield and spiritual protection, but a responsibility before a commitment assumed before the Masters of Karma to work for charity following the Doctrine of the Three Paths. Finally it means dedication with no precedent to the Law and devotion to the principles that direct the spiritual development march.

We consider the mentioned signals as two great revelations because they are in fact the expression of the ancestral tradition shaped in the memory of the whole Astral Universe. Indeed they are bi-dimensional translations of celestial maths equations responsible for the Cosmos formation and that end in themselves a synthesis adapted to the Law expressed in the Divine (Word), the Cosmic Tradition itself.

The signals of the Hexagramatic Cross, disclosed by Master Rivas Neto, its faithful trustee follows the plan of the Occult Government of the Planet translating the Larger Spheres of Aruanda the meaning of the Whole-Consciencie expressed in balance of the Active and Passive Pinciples of the Law and the Cosmic Tradition.

Cabalistic Guide with the Three-cornered Cross revealed to master W. W. da Matta e Silva.

The Magic of Umbanda

2005-07-08T12:28:00.000-04:00

The magic of Umbanda consists of the practical utilisation of the foundations from the Mantric, Yantic and Tantric Doctrines. These doctrines can be applied to several levels of density according to the magic movement being developed and the proposed objective. We also find Psycurgy and Teurgy under the generic name of Magic apart from the movement of the subtle forces of Nature.

The Mantric Doctrine is the Doctrine of the Word, in the dense plane it’s practise include sounds emission related to Nature or in its purest aspect the vocalisation of special sounds of a cosmic alphabet that whenever emitted atract similar vibratory currents shaped in the Astral field.

The Yantric Doctrine has its most profound presence in Umbanda through scratched signals that translate into forms, the characteristics of cosmic codes set in the Astral Level, since the Creation of the Universe and that vibrate constantly in the rhythm and specific cycles of the divine spirits, or Oxalá. Through this sacred writing the rare initiated, aware of this mystery, having the grant from the Superior Astral, can manage the forces of Nature, invoke as a request the astral presence of the Superior Entities and still, if necessary, to order certain spirits to carry out certain works.

The Tantric Doctrine, whenever considered in its superior foundations, does not resemble at all the practise of the vulgarised sexual tantrism that requires copulation in order to obtain the desired effects. Fortunately even the secret of these sexual practises has been lost as many believe they are capable of managing these forces and only contribute for moral exile in which we find ourselves today.

The Tantric Doctrine is the Doctrine of the Spiritual Light that relive the process of Creation and the emergence of the Spirit in the Kingdom of the Matter. The practise related to the Tantric Doctrine acts directly on the process of manifestation of the Spiritual conscience through a human body during the physical life. Therefore they touch the most essential part of the individual with all his karmic experience gathered since the Fall of the Natural Kingdom.

Master Matta e his follower Master Rivas writing the signals of the Umbanda Sacred Writing.

Medium Power and Initiation According to Umbanda

2005-06-22T13:48:00.000-04:00

original text: Umbanda.org

We are all spirits incarnate and consequently we are perishable in our physical body, immortal in our essence which follows its development according to the Karmic Laws. However we are still far away from the principles of higher spirituality and our limitation to perceive the Astral World and ourselves in several incarnations are proof of that. Needless to say the unfair exchanges among humans and the disgraceful civil wars.

Umbanda teaches that there is no salvation without Charity and that we should not expect Enlightenment unless we get rid of Selfishness, Vanity and Proud. The professed path is the one of Simplicity, Humility and Purity. The path is long and painful when one does intend to leave Illusion and really conquer these high spiritual values, capable of freeing us from the conscience darkness to which we are submitted.

This path is so difficult that it would be practically impossible to accomplish the objectives without the concourse of the Masters of Simplicity, Humility and Purity transformed in the entities that come down to the temples of Umbanda. Given our moral condition there would be no way for these masters to come to us, unless by means of a medium.

Therefore mediums are those spirits that received, before the present incarnation, certain adjustments in their Astral Organism and in their moral conceptions that enable them to give their physical constitution for communication by means of medium ship, working for Charity and developing themselves and others. This is a commitment between this Being and the Spirits of the Cosmic Brotherhood of Umbanda before birth and that should flourish naturally during incarnation.

Today mediums with positive activities and connected with the Spirits with orders and rights from the Superior Astral are rare. The degree of medium power activity also varies among the mediums according to their consciousness degree and to their experience during the incarnations in which they already exercised this power. We should clarify that it is not necessary to be a medium to belong to Umbanda and that the medium power is not a gift rendered to the "elected" to the kingdom o f heavens. In fact, the mediums are spirits to some extent committed in a karmic way to the planetary evolution, in its majority old debtors that are aware of their debts in a bigger or smaller scale and work to pay them off before the Law.

Some of these mediums are old spirits of the Planet that, although eventually deviated from the fair development path in the past, carry with themselves considerable experience and knowledge of both things of the spirit and forces of Nature and specially human psychology. They are called Initiates of the Umbanda Astral Chain each within his degree.

The Initiation is a continuous process that develops itself during several incarnations dedicated to this learning, it never ends either, because the spiritual development is infinite and each tiny portion of this knowledge brought by one initiatec should be result of his own experience oriented by the masters. So, each strand of hair on the Initiatec’s head is counted for.

The Umbanda Initiation is not denied to anyone although very few carry the seal granted by the Army of Goodness as a karmic legacy. Many will come and everytime really stronger. We remind the ones that have now begin the journey that many lives are awaiting for them and each small step is reached through efforts remarkable but not impossible.

We stress that there is no Pope in Umbanda, although we respect the religions that have such positions. Our sovereign pontifles (pontifex the one that build the bridge to the Divine) are the Entities that come down to the temples and lead us to our essence on behalf of Oxalá.

We know that the Federations and alike have an important role of coalitions within human incarnates without any major spiritual representation. Yet there is a tendency that within time (maybe decades or centuries) there will be a deep union among several temples of Umbanda resulting from sharing the same principles adapted to the community of each one.

In the future all the ones that manage temples will be righteously Initiated Umbanda Priests and they will be able to render a service to all their consultants in a depth compatible with the initiating degree, enabling the consultant to be sent to other associated temples according to the needs.

Finally Umbanda has been showing that the eternal ties are the spiritual ones....

The Ritual for Command Transfer from Root between two priests at the degree of Magus guarantees the continuity of a program previously established by the Superior Astral Mentors. In this picture we see Master Yoshanam embodied in Matta e Silva, Magus and medium, passing in ritual the Order and Rights to the command of Root to Rivas Neto (facing) Magus and medium, under the influence spiritual the Master Arashamanan. The Spade represents Law and Justice in action.

Basic Aspects of the Umbanda Doctrine

2005-06-22T13:46:00.000-04:00

original text: Umbanda.org

A general outlook of the several types of rituals found in Terreiros of Umbanda does not show Umbanda doctrine at once. This is due to the presence of the syncretism that conceals the real Doctrine in a way to adapt itself to the needs of the population that visit similar temples. The principles that are used to be the base of the Umbanda Movement as a whole are sensitive specially in the Initiation Temples and in the exclusive rituals in some terreiros, where it is noticed a bigger interest in the search of spiritual development without the veil of illusion dictated by the myth
Starting from this observation we can get some important information: the first is that if we were to try to make a consistent Doctrine from the syncretic manifestations it would be impossible to reach a coherent picture, and even if it were possible, it would be very distant from the teachings transferred by the "initiation chain" .The second important information is that excluding the syncretism manifestations in several Terreiros of Umbanda it is possible to isolate certain simil ar points and shared concepts that point at a logic system, initially unsuspected, that is overcast by the apparent chaos.

The presence of the Spiritual Beings of the Umbanda Astral Chain that manifests through embodiment in the forms of "Caboclos", "Preto-Velhos" and "Crianças" stands out within the existing similarities among several temples. This can be considered the basic point that serves as a qualifier of the doctrine professed by a certain spiritual group. The homogeneity at finding this factor that exploded in distinctive communities and made the Umbanda Movement to emerge, leads to the c onclusion that the Doctrine of Umbanda is result of these entities revelations through their mediums and not from the result of the Afro-Amerindian cults fusion.

All Umbanda Doctrine is built from this angular stone, based on the Triple Path made of Mantric Doctrine, Yantric Doctrine and Tantric Doctrine that guard the mystery of the Cosmogenesis. All the processes related to the development of the Spiritual Beings in the Nature Kingdom are observed at the light of these ternary principles and through the laws of analogies applied from the microsomatic level to the macrocosmic one.

The entities that present themselves in Umbanda personify Simplicity, Purity and Wisdom on behalf of Oxalá - Ishiovara - the Highest Tutor of the Planet Earth. They can, through advice, examples and natural forces movement, ignite Faith in the heart of the ones that go to Umbanda temples. From Faith and Reasoning they gradually inculcate in the planetary community the understanding of the reincarnations mechanisms, the Karmic Laws, the attraction through affinity and syntony and tea ch us how to walk safely towards our own spiritual essence.These well developed entities are, in fact, our Original Ancestrals, the first beings to incarnate in the Planet Earth and that were already masters of Comprehensive Knowledge at the time of their incarnations prior to Atlantes. All the Planetary Wisdom was revealed as Aumbandan and later gave origin to all philosophies, sciences, arts and religion known today. Therefore, we find in the Umbanda Doctrine several concepts that are still kept by some p hilo-religious sectors.
In fact, the emergence of religions and all the fragmentary knowledge of today is result of the distortion and the inadequate usage of the Only-Knowledge existing at Tupy Lineage times. Consequently man lost the key to this mystery and the ability to understand life in a synthetic form in its causes and effects.

The Cults to the Original Ancestrals emerged in the hope to rebuild this lost knowledge and to welcome the influxes of these powerful Entities, made known by the big patriarchs and initiated, remaining still today in some traditions specially the oriental one. .

The Brotherhood of Ancestral Spirits members bring, hrough divine mercy, the seeds of the new times and manifest themselves by means of a medium to help us in the development march so Aumbandan can again be present in the earthy community.

Allan Kardec's "The Spirit's Book" - Part 1

2005-06-16T19:48:00.000-04:00

Spiritualist Philosophy
THE SPIRIT'S BOOK

CONTAINING
THE PRINCIPLES OF SPIRITIST DOCTRINE ON THE IMMORTALITY OF THE SOUL: THE NATURE OF SPIRITS AND THEIR RELATIONS WITH MEN; THE MORAL LAW: THE PRESENT LIFE, THE FUTURE LIFE, AND THE DESTINY OF THE HUMAN RACE.

ACCORDING TO THE TEACHINGS OF SPIRITS OF HIGH DEGREE, TRANSMITTED THROUGH VARIOUS MEDIUMS, COLLECTED AND SEI' IN ORDER BY ALLAN KARDEC

TRANSLATOR'S PREFACE
IN presenting to her countrymen a work which has long since obtained a wide acceptance on
the Continent, the translator has thought that a brief notice of its author, and of the
circumstances under which it was produced, might not be without interest for English readers.
Léon-Dénizarth-Hippolyte Rivail, better known by his nom de plume of ALLAN KARDEC,
was born at Lyons, on the 4th of October 1804, of an old family of Bourg-en-Bresse, that had
been for many generations honourably distinguished in the magistracy and at the bar. His
father, like his grandfather, was a barrister of good standing and high character; his mother,
remarkably beautiful, accomplished, elegant, and amiable, was the object, on his part, of a
profound and worshipping affection, maintained unchanged throughout the whole of his life.
Educated at the Institution of Pestalozzi, at Yverdun (Canton de Vaud), he acquired at an
early age the habit of investigation and the freedom of thought of which his later life was
destined to furnish so striking an example. Endowed by nature with a passion for teaching, he
devoted himself, from the age of fourteen, to aiding the studies of those of his schoolfellows
who were less advanced than himself; while such was his fondness for botany, that he often
spent an entire day among the mountains, walking twenty or thirty miles, with a wallet on his
back, in search of specimens for his herbarium. Born in a Catholic country, but educated in a
Protestant one, he began, while yet a mere boy, to meditate on the means of bringing about a
unity of belief among the various Christian sects-a project of religious reform at which lie
laboured in silence for many years, but necessarily without success, the elements of the
desired solution not being at that time in his possession.

Having finished his studies at Yverdun, he returned to Lyons in 24, with the intention of
devoting himself to the law; but various acts of religious intolerance to which he unexpectedly found himself subjected led him to renounce the idea of fitting himself for the bar, and to take up his abode in Paris,
where he occupied himself for some time in translating Telemachus and other standard
French books for youth into German. Having at length determined upon his career, he
purchased, in 1828, a large and flourishing educational establishment for boys, and devoted
himself to the work of teaching, for which, by his tastes and acquirements, he was peculiarly
fitted. In 1830 he hired, at his own expense, a large hall in the Rue de Sèvres, and opened
therein courses of gratuitous lectures on Chemistry, Physics, Comparative Anatomy, and
Astronomy. These lectures, continued by him through a period of ten years, were highly
successful, being attended by an auditory of over five hundred persons of every rank of
society, many of whom have since attained to eminence in the scientific world.

Always desirous to render instruction attractive as well as profitable, he invented an
ingenious method of computation, and constructed a mnemotechnic table of French history,
for assisting students to remember the remarkable events and discoveries of each reign.
Of the numerous educational works published by him may be mentioned, A Plan for the'
Improvement of Public Instruction. submitted by him in 1828 to the French Legislative
Chamber, by which body it was highly extolled, though not acted upon; A Course of Practical
and Theoretic Arithmetic, on the Pestalozzian System, for the' use of Teachers and Mothers
(1829); A Classical Grammar of the French Tongue (1831); A Manual for the use of
Candidates for Examination in the Public Schools; with Explanatory Solutions of various
Problems of Arithmetic and Geometry (1848); Normal Dictations for the Examinations of the
Hotel de Ville and the Sorbonne, with Special Dictations on Orthographic Difficulties (1849)
These works, highly esteemed at the time of their publication, are still in use in many French
schools; and their author was bringing out new editions of some of them at the time of his
death.

He was a member of several learned societies; among others, of the Royal Society of Arras,
which, in 1831, awarded to him the Prize of Honour for a remarkable essay on the question,
"What is the System of Study most in Harmony with the Needs of the Epoch?" He was for
several years Secretary to the Phrenological Society of Paris, and took an active part in the labours of the Society of Magnetism, giving much time to the practical investigation of somnambulism, trance,
clairvoyance, and the various other phenomena connected with the mesmeric action. This
brief outline of his labours will suffice to show his mental activity, the variety of his
knowledge, the eminently practical turn of his mind, and his constant endeavour to be useful
to his fellow-men.

When, about 1850, the phenomenon of "table-turning" was exciting the attention of Europe
and ushering in the other phenomena since known as "spiritist", he quickly divined the real
nature of those phenomena, as evidence of the existence of an order of relationships hitherto
suspected rather than known-viz., those which unite the visible and invisible worlds.
Foreseeing the vast importance, to science and to religion, of such an extension of the field of
human observation, he entered at once upon a careful investigation of the new phenomena. A
friend of his had two daughters who had become what are now called "mediums." They were
gay, lively, amiable girls, fond of society, dancing, and amusement, and habitually received,
when "sitting" by themselves or with their young companions, "communications" in harmony
with their worldly and somewhat frivolous disposition. But, to the surprise of all concerned, it
was found that, whenever he was present, the messages transmitted through these young
ladies were of a very grave and serious character; and on his inquiring of the invisible
intelligences as to the cause of this change, he was told that "spirits of a much higher order
than those who habitually communicated through the two young mediums came expressly for
him, and would continue to do so, in order to enable him to fulfil an important religious
mission."

Much astonished at so unlooked-for an announcement, he at once proceeded to test its
truthfulness by drawing up a series of progressive questions in relation to the various
problems of human life and the universe in which we find ourselves, and submitted them to
his unseen interlocutors, receiving their answers to the same through the instrumentality of
the two young mediums, who willingly consented to devote a couple of evenings every week
to this purpose, and who thus obtained, through table-rapping and planchette-writing, the
replies which have become the basis of the spiritist theory, and which they were as little
capable of appreciating as of inventing.

When these conversations had been going on for nearly two years, he one day remarked to his
wife, in reference to the unfolding of these views, which she had followed with intelligent
sympathy: "It is a most curious thing! My conversations with the invisible intelligences have
completely revolutionised my ideas and convictions. The instructions thus transmitted
constitute an entirely new theory of human life, duty, and destiny, that appears to me to be
perfectly rational and coherent, admirably lucid and consoling, and intensely interesting. I
have a great mind to publish these conversations in a book; for it seems to me that what
interests me so deeply might very likely prove interesting to others." His wife warmly
approving the idea, he next submitted it to his unseen interlocutors, who replied in the usual
way, that it was they who had suggested it to his mind, that their communications had been
made to him, not for himself alone, but for the express purpose of being given to the world as
he proposed to do, and that the time had now come for putting this plan into execution. "To
the book in which you will embody our instructions," continued the communicating
intelligences, "you will give, as being our work rather than yours, the title of Le Livre des
Esprits (THE SPIRITS’ BOOK); and you will publish it, not under your own name, but under
the pseudonym of ALLAN KARDEC.¹ Keep your own name of Rivail for your own books
already published; but take and keep the name we have now given you for the book you are
about to publish by our order, and, in general, for all the work that you will have to do in the
fulfilment of the mission which, as we have already told you, has been confided to you by
Providence, and which will gradually open before you as you proceed in it under our
guidance."

The book thus produced and published sold with great rapidity, making converts not in
France only, but all over the Continent, and rendering the name of ALLAN KARDEC "a
household word" with the readers who knew him only in connection with it; so that he was
thenceforth called only by that name, excepting by his old personal friends, with whom both
he and his wife always retained their family-name. Soon after its publication, he founded The
Parisian Society of Psychologic Studies, of which he was President until his death, and which
met every Friday evening at his house, for the purpose of obtaining from spirits, through
writing mediums, instructions in elucidation of truth and duty.
________________________________________________________________________
¹An old Briton name in his mother's family.

He also founded and edited until he died a monthly magazine, entitled La Revue Spirite,
Journal of Psychologic Studies, devoted to the advocacy of the views set forth in The Spirit's
Book.

Similar associations were speedily formed all over the world. Many of these published
periodicals of more or less importance in support of the new doctrine; and all of them
transmitted to the Parisian Society the most remarkable of the spirit-communications received
by them. An enormous mass of spirit-teaching, unique both in quantity and in the variety of
the sources from which it was obtained, thus found its way into the hands of ALLAN
KARDEC by whom it was studied, collated, co-ordinated, with unwearied zeal and devotion,
during a period of fifteen years. From the materials thus furnished to him from every quarter
of the globe he enlarged and completed THE SPIRITS’ BOOK, under the direction of the
spirits by whom it was originally dictated; the "Revised Edition" of which work, brought out
by him in 1857 (vide "Preface to the Revised Edition," p. 19) has become the recognised textbook
of the school of Spiritualist Philosophy so intimately associated with his name. From
the same materials he subsequently compiled four other works, viz., The Mediums' Book (a
practical treatise on Medianimity and Evocations), 1861; The Gospel as Explained by Spirits
(an exposition of morality from the spiritist point of view), 1864; Heaven and Hell (a
vindication of the justice of the divine government of the human race), 1865; and Genesis
(showing the concordance of the spiritist theory with the discoveries of modern science and
with the general tenor of the Mosaic record as explained by spirits), 1867. He also published
two short treatises, entitled What is Spiritism? and Spiritism Reduced to its Simplest
Expression.

It is to be remarked, in connection with the works just enumerated, that ALLAN KARDEC
was not a "medium," and was consequently obliged to avail himself of the medianimity of
others in obtaining the spirit-communications from which they were evolved. The theory of
life and duty, so immediately connected with his name and labours that it is often erroneously
supposed to have been the product of his single mind or of the spirits in immediate
connection with him, is therefore far less the expression of a personal or individual opinion
than are any other of the spiritualistic theories hitherto propounded; for the basis of religious
philosophy laid down in his works was not, in any way, the production of his own
intelligence, but was as new to him as to any of his readers, having been progressively educed by him from the concurrent statements of a legion of spirits, through many thousands of mediums, unknown to each other, belonging to different countries, and to every variety of social position.

In person, ALLAN KARDEC was somewhat under middle height. Strongly built, with a
large, round, massive head, well-marked features, and clear grey eyes, he looked more like a
German than a Frenchman. Energetic and persevering, but of a temperament that was calm,
cautious, and unimaginative almost to coldness, incredulous by nature and by education, a
close, logical reasoner, and eminently practical in thought and deed, he was equally free from
mysticism and from enthusiasm. Devoid of ambition, indifferent to luxury and display, the
modest income he had acquired from teaching and from the sale of his educational works
sufficed for the simple style of living he had adopted, and allowed him to devote the whole of
the profits arising from the sale of his spiritist books and from the Revue Spirite to the
propagation of the movement initiated by him. His excellent wife relieved him of all domestic
and worldly cares, and thus enabled him to consecrate himself entirely to the work to which
he believed himself to have been called, and which he prosecuted with unswerving devotion,
to the exclusion of all extraneous occupations, interests, and companionships, from the time
when he first entered upon it until he died. He made no visits beyond a small circle of
intimate friends, and very rarely absented himself from Paris, passing his winters in the heart
of the town, in the rooms where be published his Revue, and his summers at the Villa Ségur,
a little semi-rural retreat which he had built and planted, as the home of his old age and that
of his wife, in the suburban region behind the Champ de Mars, now crossed in every direction
by broad avenues and being rapidly built over, but which at that time was a sort of waste land
that might still pass for "the country."

Grave, slow of speech, unassuming in manner, yet not without a certain quiet dignity
resulting from the earnestness and single-mindedness which were the distinguishing traits of
his character, neither courting nor avoiding discussion, but never volunteering any remark
upon the subject to which he had devoted his life, he received with affability the innumerable
visitors from every part of the world who came to converse with him in regard to the views of
which he was the recognised exponent, answering questions and objections, explaining
difficulties, and giving information to all serious inquirers, with whom he talked with freedom and animation, his face occasionally lighting up with a genial and pleasant smile, though such was his habitual
sobriety of demeanour that he was never known to laugh.

Among the thousands by whom he was thus visited were many of high rank in the social,
literary, artistic, and scientific worlds. The Emperor Napoleon III., the fact of whose interest
in spiritist-phenomena was no mystery, sent for him several times, and held long
conversations with him at the Tuileries upon the doctrines of THE SPIRITS’ BOOK.
Having suffered for many years from heart-disease, ALLAN KARDEC drew up, in 1869, the
plan of a new spiritist organisation, that should carry on the work of propagandism after his
death. In order to assure its existence, by giving to it a legal and commercial status, he
determined to make it a regularly constituted joint-stock limited liability publishing and
bookselling company, to be constituted for a period of ninety-nine years, with power to buy
and sell, to issue stock, to receive donations and bequests, etc. To this society, which was to
be called "The Joint Stock Company for the Continuation of the Works of ALLAN
KARDEC," he intended to bequeath the copyright of his spiritist writings and of the Revue
Spirite.

But ALLAN KARDEC was not destined to witness the realisation of the project in which he
took so deep an interest, and which has since been carried out with entire exactitude by his
widow.

On the 31st of March 1869, having just finished drawing up the constitution and rules of the
society that was to take the place from which he foresaw that he would soon be removed, he
was seated in his usual chair at his study-table, in his rooms in the Rue Sainte Anne, in the act
of tying up a bundle of papers, when his busy life was suddenly brought to an end by the
rupture of the aneurysm from which he had so long suffered. His passage from the earth to
the spirit-world, with which he had so closely identified himself, was instantaneous, painless,
without a sigh or a tremor; a most peaceful falling asleep and reawaking-fit ending of such a
life.

His remains were interred in the cemetery of Montmartre, in presence of a great concourse of
friends, many hundreds of whom assemble there every year, on the anniversary of his
decease, when a few commemorative words are spoken, and fresh flowers and wreaths, as is usual in Continental graveyards, are laid upon his tomb.

It is impossible to ascertain with any exactness the number of those who have adopted the
views set forth by ALLAN KARDEC; estimated by themselves at many millions, they are
incontestably very numerous. The periodicals devoted to the advocacy of these views in
various countries already number over forty, and new ones are constantly appearing. The
death of ALLAN KARDEC has not slackened the acceptance of the views set forth by him,
and which are believed by those who hold them to be the basis, but the basis only, of the new
development of religious truth predicted by Christ; the beginning of the promised revelation
of "many things" that have been "kept hidden since the foundation of the world," and for the
knowledge of which the human race was "not ready" at the time of that prediction.
In executing, with scrupulous fidelity, the task confided to her by ALLAN KARDEC, the
translator has followed, in all quotations from the New Testament, the version by Le Maistre
de Sacy, the one always used by ALLAN KARDEC.

You are going to kill me, but...

2005-06-16T17:01:00.000-04:00

I decided to post other books (all about Spiritism). I bought some ebooks some time ago and I have all of them ready to be posted; in the meantime I will keep on translating the book "The Midnight Guardian".

I believe this makes more sense for everyone.

I will start with the Allan Kardec's "The Spirit's Book". All of Allan Kardec books are long and they require you to focus on the text. So I believe posting small portions of the book will make reading it easier for you.

I would love to hear from you about the books. Post your comments!

What is Spiritism?

2005-06-15T10:23:00.000-04:00

As I mentioned before, Allan Kardec founded a religion called Spiritism. It is a very beautiful religion and their knowledge on the spiritual world is amazing and very helpful to any of us who are interested in understanding how our beautiful entities became what they are now.

Here is another article called "What is Spiritism?". Read it through - it is a little long, though. But it is totally worth it.

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What is Spiritism

Spiritism is the collection of principles and laws, as revealed by the Superior Spirits, contained in the works of Allan Kardec, which constitute the Codification of Spiritism: The Spirits' Book, The Mediums' Book, The Gospel According to Spiritism, Heaven and Hell and The Genesis According to Spiritism. It is the promised Consoler which came, at the appointed time, to compliment and remind us of what Jesus taught, "reestablishing all things in their true meaning", so bringing to Humanity the true basis for spiritualisation.

It reveals new and more profound concepts with respect to God, the Universe, Mankind, the Spirits and the Laws which govern life. Even more, it reveals what we are, from where we have come, to where we shall go and the cause of our pains and sufferings.

Spiritism touches on all areas of human knowledge, of all activities and the behavior of Human Beings. It can and should be studied, analyzed and put into practice in all fundamental aspects of life, such as: science, philosophy, religion, ethics, morality, education and social life.

Fundamental Points

- God is the supreme intelligence and primary cause of all things. God is eternal, immutable, unique, omnipotent, supremely just and good. The Universe is a creation of God. - It encompasses all beings, whether they be rational or irrational, animate or inanimate, material or immaterial. Beyond the physical world, which is the habitation of incarnate Spirits (Mankind), there exists the spiritual world which is the habitation of discarnate Spirits. All the Laws of Nature are divine laws because God is their author. These Laws cover both the laws of physics and the moral laws. Man is an incarnate Spirit in a material body. The perispirit is a semi-material body which unites the Spirit to the material body. Spirits are the intelligent Beings of creation. They constitute the World of the Spirits, which pre-exists and survives everything. All Spirits are created simple and ignorant. They gradually evolve intellectually and morally, so passing from an inferior order to more elevated levels, till they finally reach perfection where they will enjoy constant happiness. All Spirits preserve their individuality, before, during and after each incarnation. Spirits reincarnate as many times as becomes necessary in order to achieve their own perfection. The different corporeal existences of the Spirit are always progressive and never regressive. The rapidity of their progress, both intellectually and morally, depends upon the degree of effort made towards betterment. Spirits pertain to various orders, according to the degree of perfection they have attained at any one time: Pure Spirits, who have attained maximum perfection; Good Spirits, whose desire towards goodness predominates; Imperfect Spirits, who are characterized by ignorance, by their desires towards evil and by their inferior passions. The relationship of Spirits with Man is constant and has always existed. The Good Spirits do their best to lead us towards goodness and uphold us during our trials, helping us to support them with courage and resignation. Whereas the Imperfect Spirits try to incite us towards evil. Jesus is the guide and model for all Humanity. The Doctrine which he taught and exemplified is the most pure expression of God's Laws. The morality of Christ, contained in the Bible, is the indisputable itinerary towards progress for all mankind, and its practice is the solution for all human problems. Man has free-will so as to act, but must respond for the consequences of his actions. The future life reserves penalties or compensations compatible and in accordance with Man's behavior while incarnate, as to whether or not God's Laws were respected. Prayer is an act of adoration towards God. It is contained within Natural Law, being the result of an innate sentiment of Man, just as the idea of the existence of a Creator is also innate in Man. Prayer helps Man to become better. Those who pray with fervour and confidence find themselves to be stronger against the temptations of evil, and God sends them Good Spirits to assist them. This is help that is never denied to those who ask with true sincerity.

"To be born, to die, to be reborn again and to always progress, that is the Law."

"Unshakable faith is only that which can face reason in all human epochs."

"Without charity there is no salvation."

Practical Spiritism

All practical Spiritism is free of any charge, which is within the Gospel principle that we must

"Give for free what we receive for free." The practice of Spiritism is held without any exterior cult, within the Christian principle that God should be adored in spirit and truth. There is no ministry within Spiritism neither does it adopt or use in its meetings or in its practices any of the following: vestments, alcoholic beverages, incense, tobacco, altars, banners, candles, processions, talismans, amulets, sacraments, the making of promises and the paying of penances, horoscopes, fortune telling with cards or sea shells, pyramids, crystals, rituals or any other form of exterior cult. Spiritism does not impose its principles. It invites all those who are interested in getting to know them to submit its teachings to the test of reason before accepting them. Mediumship, which permits the communication of the Spirits with Man, is a gift which anyone can have, independently of whatever doctrinal guidance they may choose to follow. Spiritist Mediumship is only that which is practiced based upon the principles of the Spiritist Doctrine and within Christian morality. Spiritism respects all religions, valorizes all efforts towards the practice of goodness and recognizes that "a true person of goodness is one who fulfils the laws of justice, love and charity in their greatest form of purity."

Do Spirits Exist?

2005-06-15T10:17:00.000-04:00

In order to better understand Umbanda (and I believe any religion which revolves around the spirits and their manifestation), I truly believe that we all should read the books from a religion called "Spiritism". Spiritism was founded by Allan Kardec and, although they are not as ritualistic (forgive me the spiritualists, but I don't know how to better explain the differences between our religions) and colorful as Umbanda, their principles are the base of our spiritual knowledge and strengh.

This article was extracted from the "Medium’s Book" - Written by Allan Kardec (I will post the book at a later date)

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Do Spirits Exist?

1. Doubt concerning the existence of spirits arises from ignorance of their real nature. People usually imagine spirits to be something apart from the rest of creation, and the reality of whose existence has not been proved. Many think of them as imaginary beings, known to them only through the fantastic tales of their childhood, and regard their authenticity much as they would that of the personages of a romance. Without stopping to inquire whether those tales, divested of absurd accessories, may not have some foundation of truth, they see only their absurdities; and not giving themselves the trouble to peel off the bitter husk in order to get at the kernel, they reject the whole, just as others, shocked at certain abuses in religion, confound the whole subject in the same reprobation. Whatever ideas we may hold in regard to spirits, the belief in their existence is necessarily founded on that of the existence of an intelligent principle distinct from matter; this belief is therefore incompatible with an absolute negation of such a principle. We assume then, as the ground-work of our belief, the existence, survival, and individuality of the soul, of which spiritualism is the theoretic and doctrinal demonstration, and spiritism the practical proof. Let us then, for a moment, leave out of sight the fact of spirit-manifestations, properly so called, and let us see to what conclusions are led by inductive reasoning.

2. If we admit the existence of the soul and its individuality after death, we must necessarily also admit, first, that it is of a nature different from that of the body, since, when separated from the body, it enters upon a phase of existence distinct from the destiny of the body; second, that the soul retains, after death, its individuality and self-consciousness, and the capacity of feeling happiness and unhappiness, as otherwise it would be an inert being, and its existence would be equivalent to non-existence. These points being admitted, it follows that the soul goes somewhere; but what becomes of it, and whither does it go? According to the ordinary belief it goes to heaven or to hell; but where is heaven, and where is hell? People used formerly to say that heaven was "up on high," and hell, "down below;" but what is "up," and what is "down," in the universe, since we have learned that the earth is round, and that, through the movement of all the stellar bodies, what is "up" now, will be "down" twelve hours hence, and this throughout the immeasurable extent of infinite space? It is true that, by "below", we may likewise understand the "deep places of the earth;" but what has become of those "deep places," since geologists have begun to dig into the interior of the globe? What has become of those concentric spheres called the "heaven of fire," the "heaven of stars," etc., since we have found out that the earth is not the centre of the universe, and that our sun is only one of the countless myriads of suns which shine in space, and each of which is the centre of a planetary system of its own? Where is now the earth's importance, lost as it is in this immensity? And by what unjustifiable privilege shall we assume that this imperceptible grain of sand, distinguished neither by its bulk, its position, nor any peculiarity of attribute, is the only sphere peopled by intelligent creatures? Reason refuses to admit such an inutility of infinitude; and common sense declares that all the other worlds of the universe must be inhabited, and that, being inhabited, they, too, must furnish their contingent to the realm of souls.

But what, it may next be asked, becomes of the souls thus multiplied to infinity by the theory of the plurality of worlds, now that astronomy and geology have annihilated their ancient habitations? To this question we reply that, the doctrine which formerly localized souls being opposed to the data of modern science, another and more logical doctrine assigns to them, as their domain, not any fixed and circumscribed localities, but universal space itself, which is thus seen to be one grand system, in the midst of which we live, which environs us unceasingly, and touches us at every point. Is there anything inadmissible in such a theory, anything repugnant to our reason? Assuredly not; on the contrary, our reason tells us that it cannot be otherwise. But, it may next be asked, what becomes of the doctrine of future rewards and punishments, if we rob them of their special localities? In replying to this objection, we must pause to remark that incredulity, in regard to those rewards and punishments, is ordinarily provoked by the fact of their being presented under inadmissible conditions; and that, if - instead of such conditions, we assume that souls carry their happiness or their misery in themselves, that their lot is always determined by their moral state, that the union of good and sympathetic souls is a source of felicity, and that, according to their degree of purity, is their power of penetrating and discerning things that are still dark to souls of lower degree - all difficulties disappear, and the grand idea of our continuous existence becomes comprehensible and acceptable. Let us assume, still farther, that the degree of each soul's elevation depends on the efforts it makes for its own amelioration during series of existences that serve as the means and tests of its progressive purification, that "angels" are only the souls of men who have attained to the highest degree of excellence; that all can attain to that degree by effort and determination; that those who have attained to that degree are God's messengers, charged to superintend the execution of His designs throughout the universe, and finding their happiness in these glorious missions, - and we surely attribute to the idea of our future felicity an end more useful and more attractive than that of a perpetual state of contemplation which would be only a perpetual state of inutility. Let us assume, yet farther, that "demons" also are no other than the souls of wicked men, not yet purified, but who have the power to purify themselves like the others, and it must surely be admitted that such a theory is more in conformity with the justice and goodness of God than the assumption that they were created for evil, and predestined to a perpetuity of misery. Is there, we ask, in such a theory, anything opposed to reason, anything, in a word, that the most rigorous logic, or plain common sense, can find any difficulty in admitting?

The souls, then, that people space, are what we call spirits: and spirits are nothing but the souls of men stripped of their envelope of gross terrestrial matter. If spirits were beings apart from ourselves, their existence would be merely hypothetical; but, if we admit that souls exist, we must also admit that spirits are nothing else than souls, and, if we admit that universal space is peopled by souls, we must equally admit that spirits are everywhere. We cannot deny the existence of spirits without denying the existence of souls.

3. All this, it is true, is only a theory, though one that is more rational than other theories; but it is something to possess a theory that is not in contradiction with reason or science, and if, moreover, this theory is corroborated by facts, it must be admitted that our position has the double sanction of reason and experience. Such corroborating facts we assert to be furnished by the phenomena of spirit-manifestation, which constitute the irrefragable proofs of the existence and the survival of the soul. With many persons, however, belief ends here; they readily admit the existence of souls, and consequently that of spirits, but they deny the possibility of holding communication with them, "because," they say, "immaterial beings cannot act upon matter." This denial proceeds from ignorance of the real nature of spirits, about which the world in general holds exceedingly false ideas, erroneously regarding them as abstract beings, as something vague and indefinite; which is a great mistake. Let us, in the first place, consider the spirit in reference to its union with the body. The spirit is the principal being, because it is that which thinks, and which survives the body, the latter being only an envelope, a vestment, of gross matter, that the spirit throws off when it is worn out; but, besides this material envelope, the spirit has a second envelope, which is semi-material, and which unites it to the first: at death, the spirit casts off the first, but retains the second, to which we give the name of perispirit. This semi-material envelope, which has the human form, constitutes, for the spirit, a vaporous, fluidic body, which, though invisible to us in its normal state, nevertheless possesses some of the properties of matter. A spirit is therefore not a mathematical point, an abstraction, but is a real being, limited and circumscribed, and lacking only the qualities of visibility and palpability to show its resemblance on human beings. Why then should it not act on matter? Is it because its body is fluidic? But is it not among the most rarified fluids, those which we call "imponderable," as electricity, for example, that man finds his most powerful motors? Does not imponderable light exercise a chemical action on ponderable matter? We do not understand the precise nature of the perispirit; but, supposing it to be formed of electrical matter, or of something else equally subtle, why should it not have the same property of action as electricity, when under the direction of a will?

4. The existence of the soul and the existence of God, as consequences of each other, being the basis of the edifice of spiritism, it is necessary, before entering on the discussion of this subject, to ascertain whether our reader admits that basis. If to the questions: - Do you believe in God? Do you believe you have a soul? Do you believe in the survival of the soul after death? he responds with a negative, or even if he simply says: - I do not know; I should be glad if it were so, but I do not feel sure of it." (a reply that would be usually equivalent to a polite negation, disguised under a gentler form to avoid wounding what he may regard as respectable prejudices), it would be as useless to continue our present argument with such a one, as it would be to demonstrate the properties of light to a blind man who did not believe in the existence of light: because, spirit-manifestations being neither more nor less than effects of the soul's peculiar qualities, it would be useless to reason thereupon with one who denies the soul's existence, and who would require a totally different line of argument from that of the present work. We therefore take it for granted that those who read this book admit the existence and survival of the soul; and if this basis be admitted, not as a mere probability, but as an acknowledged and incontestable fact, the existence of spirits follows as a natural consequence.

5. There still remains the question whether spirits can communicate with men; in other words, whether they can exchange thoughts with us. But why should they not do so? What is a man, if not a spirit imprisoned in the body? and why should not a free spirit be able to hold converse with a spirit in prison, just as a free man can converse with another who is bound in chains? If you admit the survival of the soul, is it rational not to admit the survival of the soul's affections? Since souls are everywhere, is it not natural to believe that the soul of one who has loved us during life should come near to us, should desire to communicate with us, and should, for that purpose, make use of the means in his power for doing so? Did not his soul, during his earth-life, act upon the matter of which his body was composed? Was it not his soul that directed the movements of his body? Why then, after death, if in sympathy with another spirit still bound to an earthly body in order to manifest his thoughts, just as a dumb man makes use of a man who can speak to express his wishes? 6. But let us leave out of sight, for the moment, the phenomena which, for us, render this fact incontestable, and let us admit its reality simply as an hypothesis; and considering the question from his point of view, let us ask the incredulous to prove to us, not by mere negation - for their personal opinion is no law - but by arguments based on reason, that such communications can not take place. We will place ourselves on their own ground; and, since they insist on judging of spiritism facts by the laws of matter, we invite them to draw, from the arsenal of physical science, some demonstration, mathematical, chemical, or physiological, and to prove by a plus b (always, however, keeping in mind the principle acknowledged, viz., that of the existence of survival of the soul), - 1st. That the being who thinks in us during life will no longer think after death; 2nd. That, if it thinks, it will not think of those whom it has loved. 3rd. That, if it thinks of those whom it has loved, it will not desire to communicate with them; 4th. That, if it has the power of being everywhere, it will not have the power of visiting us; 5th. That, if it can visit us, it will not have the power of communicating with us; 6th. That it will not be able to act upon inert matter by means of its fluidic envelope; 7th. That, if able to act upon inert matter, it will not be able to act upon an animated being; 8th. That, if able to act upon an animated being, it will not direct his hand, and make it write; 9th. That, being able to guide a human hand in writing, it will not be able to answer questions, and transmit its own thoughts to the questioner.

When the adversaries of spiritism shall have proved all this, by reasoning as incontrovertible as that by which Galileo proved that the sun does not turn round the earth, we will admit that their doubts are founded. But as, up to the present time, their whole argument may be summed up in words such as these: "I do not believe these things, therefore they are impossible," they will doubtless tell us that it is for us to prove the reality of the manifestations; to which we reply, that we prove them both by facts and by reasoning, and that, if they admit neither the one nor the other, if they deny even what they see themselves, it is for them to prove that our reasoning is false, and that the facts we adduce are impossible.

THE MIDNIGHT GUARDIAN - a word from the author - Part 1

2005-06-13T20:53:00.000-04:00

THE MIDNIGHT GUARDIAN
Author: Rubens Saraceni
Inspired by Pai Benedito de Aruanda

A WORD FROM THE AUTHOR

When I started to receive the inspiration to write this book, I prepared myself mentally, as Pai Benedito de Aruanda has told me: “I am going to tell a fascinating story of an old friend of yours, who paid the price for challenging the eternal laws of love and compassion.”

No one remains unpunished when one challenges the Law and, consequently, until one doesn’t clean oneself from all the addictions that made him go against the Law, one will not receive anything but the torment of the divine rage, that will pursue you for as long as necessary, until you wake up from the nightmare in which your immortal being finds itself trapped in.

This is an experience that is being lived in this very moment by millions of spirits that did not know how to control their addictions and let themselves be drawn by false appearances of situations that, if approached by with love and respect, would take them to the seventh heaven.

But because that’s not how it happened to the Baron, we are going to relate the fascinating story of The Midnight Guardian. Fascinating because it reveals us, in a very human way, the very strange path this character’s life evolved, a life that could have been tranquil, but because of the way the Baron acted (or reacted), he caused his own torment, even after the death of his body. The Midnight Guardian is the real character that displayed most courage to tell us his terrible story. Today he is one of the best servers of the Law of Light.

Every novel, mystic tales and stories told by Pai Benedito de Aruanda teach us something. I hope this book sheds some light on the divine things that are all around us, around its characters and all human beings, who are in constant evolution.

Book "The Midnight Guardian" coming soon!

2005-06-08T18:21:00.000-04:00

Hello everyone,

I decided to post here the translation of one of the best books I have ever read about a Umbanda entity...Exu! This book describes how a very powerful Exu was "born".

The book will be posted in chapters, so I suggest that you visit my blog often to see if it contains new information.

I would also love to know your comments about the book. To leave your notes, simply click on the link "comments" that can be found at the end of the specific message.

Sarava and welcome to my blog!

Photo of Ogum: Lord of War

2004-08-12T12:13:00.000-04:00

This is Ogum (in the catholic religion Saint George). He is the lord of war. Very strong entity which I love! I hope one day he blesses me with his presence.

This picture shows the arrival of Ogum on Earth.

Photo of Caboclo

2004-08-12T12:09:00.000-04:00

Caboclos are spirits that present themselves as old indians; so their knowledge concerning everything that comes from the Nature is overwhelming. They work with lots of herbs.
Their arrival on Earth is beautiful and very strong. If you have never seen it, you should. The energy shared during a misa for Caboclo is amazing! Beautiful entities.

Photo of Preto-Velho: another classic image - Vovo Joaquim

2004-08-12T12:08:00.000-04:00

Photo of Preto-Velho: a very classic one

2004-08-12T12:06:00.000-04:00

This image reminds me the old Temple I used to go with my parents. The mediums used to wear white pants and a totally grey or black and white shirt. Beautiful rituals! I miss it dearly.

Photo of Preto Velho 2 - a colorful one!

2004-08-12T12:03:00.000-04:00

This photo was found on a website for the Umbanda in Miami temple. They are no longer online. Too bad! It was a beautiful website. Some temples like to wear colorful clothes. I am not sure why, but I will find it out and post here!

Photo of Preto Velho: Pai Antonio

2004-08-12T11:59:00.000-04:00

Pretos-velhos are one of the most beautiful spirits to come down to earth to help us with their knowledge, patience and kindness. I love Pretos-velhos so much I am going to post some photos of mediums incorporated. You will notice how the medium's body bends forward, showing how heavy the Preto-velho works on the body. This is the sign of the elderly! I hope you enjoy it.

Photo of Exu Pilao Deitado

2004-08-12T11:49:00.000-04:00

WHAT IS UMBANDA?

2004-08-12T11:36:00.000-04:00

This short article was found on umbanda.org website.

"The word Umbanda is a sacred term from Abanheenga language, spoken by members belonging to the Tupy Lineage. Contrary to what many may think this word has not been brought by the African slaves. In fact, its usage has been found in Afro-Amerindian cults only after 1934. Before then only a few roots were recognised in Asia and Africa, although without the mearming of a Knowledge System based on the synthetic understanding of Philosophy, Science, Art and Religion.

The term Umbanda considered "Lost Word" was disclosed by Spirits, members of the Brotherhood of Ancestral Spirits. These spirits are Beings that have not incarnated for a long time as they reached a high level of development, however they honour Umbanda temples by coming down to bring the Light of Knowledge on behalf of Oxalá - Jesus Christ. They use medium power of incarnate beings formely committed as means for their manifestation.

The parts that make up the word Umbanda are respectively: AUM -BAN - DAN.

Their translation can be verified using the Adamic or Vattanic alphabets revealed to the Ocident by Marquis Alexandre Sant-Yves d’Alveydre, in his work "THE ARQUEOMETER".

AUM means "THE SUPREME DIVINITY"
BAN means "SET OR SYSTEM"
DAN means "RULE or LAW"

The UNION of the parts or AUMBANDAN means "THE SET OF DIVINE LAWS".

Therefore, AUMBANDAN or SET OF DIVINE LAWS is a COSMIC PROTO-SYNTHESIS, the generating principles of the Universe called WISDOM and DIVINE LOVE. It’s gets to Human Beings as a SCIENTIFIC AND RELIGIOUS PROTO-SYNTHESIS which retains and gives origin to the four pillars of human knowledge, named PHILOSOPHY, SCIENCE, ART and RELIGION.

According to the explanation above we understand that Umbanda is the patrimony of the Highly Developed Spiritual Beings that govern the Planet Earth, the Human Beings incarnate or desincarnate are the heirs of this Only-Knowledge. However the acquisition of this cosmic knowledge depends on the conditions and prerequisites that the person should have to enable him to understand the scope and meaning of this patrimony. He should also be able to take part effectively in the Planet development advance as a spirit of wide horizons and cosmic awareness."

Yahoo! Groups - Umbanda in the USA

2004-07-30T15:49:00.000-04:00

Click here to visit the Umbanda In The USA group

PRETOS-VELHOS/OLD-BLACKS - part 2 of 2

2004-07-30T15:43:00.000-04:00

The line of Pretos-Velhos is one, but each medium is governed by his/her own Orisha. Considering the Pretos-Velhos work under the Orishas, it is natural that some differences exist amongst the Pretos-Velhos.

Some ways to differentiate the Pretos-Velhos according to the phalange it belongs, we notice that the way they incorporate is different, as well as the way they work (with herbs, prayers, etc).

Some examples to better understand what was just said:

PRETOS-VELHOS OF THE PHALANGE OF OGUM:
The incorporation takes place faster and they do not have a lot of patience with their medium or with the people who they are talking to.
They are very straight forward in the way they talk and sometimes it seems like they are fighting.

PRETOS-VELHOS OF THE PHALANGE OF OXUM:
The incorporation takes place very slowly, as well as the way they speak, which transmits total serenity.

They are experts in the art of "making us think". There are lots of reflexion during a consultation with a Preto-Velho of Oxum. Sometimes we leave the consultation even more confused, which works as a way of development.

PRETOS-VELHOS OF THE PHALANGE OF XANGO:
These are very difficult to see incorporated. They take over the medium in a very fast incorporation, such as the Preto-Velho of Ogum. They work to help the person to obtain material stability.

PRETOS-VELHOS OF THE PHALANGE OF IANSA:
They are very fast to incorporate and to speak. As the Pretos-Velhos of Ogum, they do not have a lot of patience with their medium.
Usually their consultation has a big impact to the person, causing the person to think a lot and to change ideas very fast. This happens basically because this Preto-Velho who works under the Orisha Iansa knows a broad number of topics and discuss them very lively.
These Pretos-Velhos have a strong characteristic, which is to clean up the area and the persons around him/her. Some spirits that just recently passed away and do not accept that they have to go to another level are usually sent away by these Pretos-Velhos.

PRETOS-VELHOS OF THE PHALANGE OF OXOSSI:
These Pretos-Velhos are more playful, with happy and fast incorporations.
They usually talk to many people at the same time. Their specialty is to prescribe natural medicine for the body and spirit.

PRETOS-VELHOS/OLD-BLACKS - part 1 of 2

2004-07-30T15:42:00.000-04:00

When we speak about Pretos-Velhos (Old Blacks) we are speaking about a large number of entities that work under the same vibration. These entities usually share some characteristics, which we now try to explain.

As usually known, the Pretos-Velhos were slaves brought from various parts of Africa. Generally, this is a big part of the truth, but some other spirits, although not being slaves, are also Pretos-Velhos. Some of them were never slaves. Some were not even African! Or black!

These are spirits that share knowledge! Life experience! Patience! And that's why we call our loved Pretos-Velhos "grandma", "grandpa" amongst other things.

The way Pretos-Velhos work when incorporated in a medium is very simple. They do not require fancy and elaborated rituals. Usually the medium that is working with a Preto-Velho is dressed in white, with a necklace (guia), a pipe, a walking stick and a stool.

The way the Preto-Velhos incorporates their medium is very compact, without dancing or jumping. The vibration starts with a weigh in the medium's back, which makes him/her to bend forward. The feet are usually "fixed" on the floor.

After the incorporation takes place, the Preto-Velho moves only to make the necessary salutations: drums, gonga (the place where the images of the saints are displayed) and the head of the temple. After that, the Preto-Velho usually sits down.

It is possible to see some Pretos-Velhos dancing, but this dancing is totally subtle, with movements of the shoulders and legs while sitting.

The way the Pretos-Velhos work show us that charity is a very important way for our own spiritual evolution.

Introduction to Orishas/Orixas

2004-07-30T15:40:00.000-04:00

Be aware that the concepts involving the Orishas vary from each branch of the African religion. Umbanda has its own ideas and rituals, which may or may not be totally different from closer religions.

The names of the Orishas will be kept in their Portuguese version: Oxala for Obatala, Oxum for Oshun, Ogum for Ogun, Iansa for Oya, Xango for Chango, Iemanja for Yemonja and Oxossi for Ochosi.

As many people may think, the Orishas are not gods. They are deities created by one God, Olodunmare. The name Orisha (Orixa in Portuguese) comes from the Yoruba OR or ORI, which means light or head and XA, which means mister, chief, owner. So, Orixa means the Owner of the Head.

There are 7 lines in Umbanda, each one governed by one Orisha. The description of each line will be given in the specific chapter of the Orisha.
In Umbanda the Orishas are deities from a superior astral plane called “Aruanda”, which in Earth represents the forces of Nature. Most of the time the Orishas are believed to be the forces of Nature itself – they are only a representation of those forces. For instance, Chango represents the power of the thunder and the fire caused by the flash lightning.

Each Orisha has its own characteristics, personality and behavior. These characteristics usually reflect in their sons and daughters (the medium protected by the Orisha).

Generally speaking the Orisha does not incorporate the medium in Umbanda. The medium are the people who are initiated in the religion and that are able to act as a link between the spiritual world and the physical one.

What we see controlling the medium during the rituals are the phalanges of the Orishas. These are elevated spirits that are authorized to do charity under the supervision of one Orisha.

The spirits of the phalanges represent the Orishas and sometimes they are even believed to be the Orisha itself, as its strength is the pure emanation of the Orisha. The spirits of the phalanges do not smoke, do not drink, do not speak.

The spirits that work in the temples and use smoking, drinking (amongst other procedures) to heal are usually called “entities”. They are the vibration or emanation of one of the seven Orishas.

UMBANDA - a religion is born - part 3 of 3

2004-07-30T15:26:00.001-04:00

The Caboclo replied that what he medium was seeing was the remain of a previous life, when he was a priest. His name was Gabriel Malagrida and he was accused of being a witch and killed during the Portuguese Inquisition in the year 1761.

He came back as a brazilian native indian in his last life on Earth and now he was being allowed to help people through charity.

At this point he said what had brought him:
To start a new religion based on the fact that all spirits could work helping the living, following the determinations of a higher power in the spiritual realm.

He would return on the following day (November, 16th 1908), at Zelio's house, at 8pm and a new temple would be established.

UMBANDA - a religion is born - part 2 of 3

2004-07-30T15:26:00.000-04:00

During the session that took place at the "Federation of Spiritism", Zelio was taken by a strong presence. He got up and said "There is a flower missing here". He went to the garden and brought back a flower.

After placing the flower in the middle of the table, some other people who belonged to the federation started to "receive" Indians (Caboclos - represent the spirits of the forest, the knowledge of herbs, plants and magic) and Old-Blacks (Preto-Velhos - slaves brought from Africa. Represent the experience of the elderly).

The Director of the Federation, who had never seen anything like that before, said that the attitude of those spirits only reflected the low level of spirituality where those spirits were, and requested the spirits to leave.

In the midst of the confusion that was taking place, one medium who was part of the Federation requested the spirit who had taken Zelio's body to identify himself. The spirit replied:
"If you want a name, you can call me the "Caboclo Seven Crossings", because for me there will never be a closed path".

The medium said that although the spirit identified himself as a Caboclo, she could see some remains of a priest's clothes.

UMBANDA - a religion is born - part 1 of 3

2004-07-30T15:25:00.000-04:00

It is very hard to specify the exact date when the religion Umbanda was born. Below follows the "official" description of how it happened:

The year was 1908 and the city Niteroi, which is located in the State of Rio de Janeiro, Brazil.
All of a sudden a young 17 years old teenager called Zelio started acting strange. His family was very known and traditional in the neighborhood and his parents did not know how to deal with the unexpected "attacks".

The first attacks made the boy bend like an old person, and he started talking in a very different way, almost as someone from another time. Some other times the young Zelio would act almost as a being from the forest, with an amazing knowledge of herbs, fruits, vegetables and anything else related to Nature.

After checking Zelio thoroughly, his family doctor, which happened to be Zelio's uncle, suggested that the boy should be sent to a priest, considering he had never seen any kind of "madness" that would fit the profile known by him. The doctor believed that the boy was possessed.

The attacks continued though, even after the exorcism. With time, the boy seemed to be cured!

Some members of his family suggested that the boy's problems could have some relation to the spirits, and the boy was taken to the "Federation of Spiritism" in Niteroi, which is basically a study group with focus on what we call "White Spiritism".