#espiritista

Following research, travel, and some really good conversations, I think I may have found a cultural connection between modern Indigenous Floridian and Caribbean Indigenous cultures, both revolving around Axes and Hurricanes! My conclusion is that these coinciding beliefs stem from a mutual participation in the South-Eastern Ceremonial Complex. Further evidence for this is seen in comparing Ciboney with Calusa and Tequesta practices and artifacts, including the mounds found throughout Florida and in parts of Cuba, like Campechuela where my family is from. After reading Behike Miguel Sague’s article here about ceremonial Taino hatchets, as well as the book Seminole Legends by Betty Mae Tiger Jumper, coupled with my own experience in la Regla de Ocha, I plan to present the facts to you here. I do also have taboos to respect, so if I don’t explain the why or how of something it is most likely on purpose.

Let’s start with the Caribbean Roots:

In Cuba specifically, many African and Indigenous traditions were preserved through practices deemed “African Traditional Religions”. It is only recently that we are learning and acknowledging the extent that Indigenous Cubans influenced these practices through their herbal knowledge and connection to the Land, both of which are needed to make these practices work effectively. The example I am talking about today will be about the Piedra de Rayo or Thunder Stone. These small tear shaped stones are used throughout Cuba in Ochá, Palo Monte and Espiritismo Cruzado and Cordon for various purposes. They are said to call or repel lightning and have an effect on the weather. They are associated with strength and protection. They are included in the prendas or pots of Spirits who are often associated with thunder and lightning, as the name suggests. What is less known is that these piedras are often actually artifacts of Ceremonial Petaloid Hatchets, basically the blades of stone-age axes or grinders. They were also utilized during rituals amongst the Indigenous Cubans and also found throughout the Americas. If you read Behike Sague’s article it will explain all of this.

Now let’s examine the Seminole myth:

In many Indigenous Cultures, including both Taino and Seminole beliefs, Twins are held in a high esteem and believed to be connected to the Weather through the Divine. In Cuba, we see the twins Boinayel and Marohu representing the Rains and Clear Skies respectively. In Florida, we see the Seminole belief that twins represent Thunder and Lightning. For this reason, twins are often separated at birth for the fear of a storm harming the Chickee. There is a myth of two twins born conjoined and therefore inseparable. When the town finally couldn’t handle the constant weather problems, a Medicine Man took a blessed axe and split the twins right down the middle, separating them and ending the foul weather. We also see another belief in the Axe’s spiritual splitting power in the Seminole Folk Charm of Hurricane Splitting, which I go into detail about in a previous post.

Now let’s talk the connections:

Its worth noting that the traditions of these important stones were preserved specifically in Cuba more than the other Islands. Also, given the fact that much of Cuba was inhabited by a separate cultural group than the Classic Taino, I think its certainly possible the association of these axes in ceremonial settings and their connection to the weather must be tied to a common source. Whether this means the Ciboney and Guanahatabey of Cuba had a connection with the Calusa, Tequesta or Timucua is past my scope of knowledge but it does seem to support this theory. We also know post-contact, a village called “Abaibo” was established in Calusa territory (near present day Marco Island) by Indigenous people fleeing Columbus in Cuba. But to get back to the point, clearly both of these groups understood axes to be divinely tied to Weather. It is also worth adding Guahayona, the One Foot Hero-figure of Taino Myth was also known to hold one of these axes, and now his constellation is used to track weather cycles. Another interesting connection. These one-legged heroes are often found throughout the Americas in Indigenous oral histories. Nevertheless, these stones offer us a valuable tool and glimpse into one of the Mysteries of our ancestors.

Utilizing the Piedra de Rayo:

Finding a true Piedra de Rayo is one thing, buying it is another. Like all things in spirituality, the commercialization of things has stripped authenticity and made good sources scarce. Poachers often raid burial sites and mounds for these artifacts to sell. Don’t do this, it’s an easy way to ruin your own life, both legally and spiritually, by digging through someone else’s grave. This also means true piedras are rare now, and the ones in Botanicas are often productions made to resemble the artifacts. If you are meant to find one you will and it won’t be in a protected area. If you can ethically source a real one to buy, all power to you, otherwise do not feel bad about purchasing a replica from a Botanica or producing one yourself! Your ancestors will recognize the form of the tool and actions you take, and it is possible they bought their ceremonial axes from a skilled artisan at the time too so why should we feel shame for doing the same. Many say they appear every 7 years, or where lightning strikes dirt under a ceiba. Some say they wiggle out at night to return underground during the day. These stones are often treated as living beings, another nod to the ways of honoring the Cemi our ancestors passed to us. There are four main goals when working with these potent allies.

The first is obviously for weather. Our Taino ancestors’ spiritual systems placed major emphasis on agriculture, and in turn the weather. Depending on the weather, you could live a life of labor or a life of ease. This meant you needed ways to appeal to and even influence the weather day to day. The piedra de rayo offers a simple way to do just that. Whether you are in need of rain or sun, simply give an offering of tobacco and alcohol or perfumed water to the piedra. Additionally, guajiros bury them in the East corner of a new conuco or field to consecrate it, calling on the power of the rising Sun through the stone.

The second form is as a protective amulet. Piedras de Rayo are lightning medicine. They are intrinsically tied to the primordial energy of lightning, and in turn with fire, sudden violence, car crashes and other fast bursts of energy. They have a magnetic relationship with these forces, meaning they can both attract or repel them depending on their “charge”. These stones can be worn to ward off evil eye and protect yourself from hexes and witchcraft, or kept in your car or pocket to protect you from accidents or harm. They also can be useful if you know ahead of time that some extra strength or willpower will be needed, granting the carrier heightened endurance and power in physical feats.

The third way to utilize it is in healing ceremonies. This method is seen both in modern times and historically. In the chronicles of the Caribbean and Florida, we know they used ceremonial hatchets to perform a type of non-invasive surgery, basically spiritually conducting the healing rather than physically. This practice using the Piedra de Rayo is still seen today, but it is highly rare. Using the blessed and charged stone, you first identify the issue and then drag the stone and massage the problem area, usually accompanied by prayers as well as baths or other workings. Every practitioner does things in their own way, and it is said some can even produce physical objects taken from the persons body with this method, like the Behikes in the past were said to do.

And the last way to work with the Stone is as a spirit itself. These stones can be used as the home or body of a spirit, such as a Cemi or other Ancestral Entity. They can be seated within the stone by following directions given by the spirit to create a suitable vessel. This can include burying, carving, wearing, praying over or creating an altar to the stone. It can also include much more or less. This is one way they were used by our Indigenous ancestors as well that has passed directly from Ceminismo into the various traditions through the Caribbean today. Much of how the stone is used comes down to how you charge it, but that can mean two things. To charge it is for it to be consecrated and given offerings based on what you are trying to achieve (i.e. perfume and flowers when for healing vs rum dripped on it and tossing it in a flame for protection). For it to be cargada means it has had a spirit seated upon it.

To build a relationship with one of these stones is a beautiful gift. They are more than just allies or tools, and the tradition of honoring and respecting them is one that I take pride in continuing as a Guajiro. These lifeways prove continuity and are the very thing that turns the Taíno extinction myth on its head.

Ahan Katu

Sources:

Dreaming Mother Earth by Jose Barreiro and Cacique Francisco “Panchito” Ramirez

Account of the Antiquity of the Indians by Fray Ramon Pané

Legends of the Seminole by Betty Mae Tiger Jumper and James E. Billie

Una canción de la Gitana (pt1)

Hermana Rita gitana mia Hermana Rita dame bondad Llevame a tu santurio A buscar la caridad

Deidad de amplias luces Son tus cartas prodigiosas Ahi tu lees los misterios. Para dar luz y progreso

Cinco flores yo te dedico Cinco flores de humildad Buscando que tu me brindes Esperanza y caridad

GITANA gitana pura Gitana gitana inmensa Librame de inquietudes Librame de los lamentos

Gitana de mis amores bendiceme Ay gitana gitanita bendiceme

Ole con ole Gitana Ole con ole olee

Pick a Card for the New Moon in Virgo

Thoth Tarot

As always, before choosing your card, take some breaths and allow your intuition to be your guide. Tap into your inner-knowing and go with your FIRST choice.

Clear Quartz - Prince of Disks

The card for this group calls upon the energies of perseverance, strength, and willpower. The Prince of Disks for the clear quartz group represents an archetype of being that should be adopted to achieve your goals. This group has been feeling a bit stuck in the ways of their life, they are feeling as if their circumstances are unchanging and they are eager to begin a new life. To do so, this card is calling upon you to be creative in your approach to obstacles. Use your mind and your patience to strike at the right moment. Slow and steady wins this race. However, this card is also calling you to be more stubborn in your boundaries that you set with others. This structured routine of ensuring that there is mutual respect amongst those you love and those who love you is of utmost importance. This is what makes the difference between achieving your goals rather than thinking about them. This week provides you more contemplating and planning. Do everything with intention.

Amethyst - Knight of Swords

The card for this group calls upon the energy of intellect and going right for it! The energy of this New Moon calls upon you to assess the thoughts you’ve been having regarding this situation that you are thinking about. For some time, you haven’t had the energy to act on what has been bothering you. However, this is quickly changing. In fact, this week may provide you with an opportunity to move full-steam ahead. Be sure that you are at peace with the possible outcomes of your decision. Do not act in haste. Instead, act with as much logic as possible. This card calls upon you to tap into your inner fierceness, your inner fire that ignites passion within you. Take time to honor your hobbies this week. Locate the things and habits and people that spark joy in your life and get rid of all the rest. Tap into your inner royalty and make decisions for yourself that honor the fullness of your humanity.

Labradorite - Queen of Wands

I’ve been doing well.

I’ve been doing bad .

I’ve been lost and found.

I’ve been cold and sick.

Kicking rocks counting bands.

Not part of the crowd but I created it.

Alone and mischievous.

Blasting off into dimensions.

I was born to lead not to blend.

A loner with loud intentions.

I’m a kind asshole.

As most people know, something being considered a social construct is not necessarily a condemnation of the current construct being analyzed. Espiritismo can be a religion, or a healing system. As Molina says in their essay "Community Healing Among Puerto Ricans: Espiritismo as a Therapy for the Soul", "[Espiritismo] is a belief system" (Molina, 115). It is important to recognize that Espiritismo, for many, many people, is more than a religion. It is a connection to their homeland; it is something that helps people improve their lives. Espiritismo provides community for those that are needing it, support for those who ask for it.

However, many people believe that Espiritismo can be holding people back instead of helping people. Molina quotes two scholars by the names of Victor De La Cancela and Iris Zavala, "'Folk healing... may function to placate the action potential of angry and frustrated individuals by offering mystical and magical explanations and solutions to what are longstanding consequences of structural inequities within our society" (Molina, 127). La Cancela and Zavala argue that Espiritismo is fake, and that using it in replacement of a "real" therapist is damaging. They argue that it makes people think that their problems that can be contributed to ignorant spirits instead of a society that does not want to serve them the way that it should be serving them. There is an argument to be made over how religion can allow people to become blind to their own problems, and the problems of society, but this is true of every religion. Espiritismo is not perfect, but nothing is. Espiritismo is important because it is something that many Puerto Rican people chose for themselves. It was not forced onto them through colonization like Catholicism and Christianity were forced onto many people of color, like the Puerto Ricans. Espiritismo is reclaiming the narrative of religion, and deciding that we wanted something different for ourselves. Something that was not what was taught to us through oppression and bloodshed. Espiritismo also allows many Puerto Ricans to seek the help they need without having to go through the white, harmful medical system. It is an indigenous healing system, as Molina says.

I am in agreement with Molina that Espiritismo seems to have more benefits than drawbacks. From Molina's essay, it is easy to see how Espiritismo has transformed the lives of so many people, and how it has given them the tools to continue to improve their lives and the lives of others. Espiritismo, to me, seems to be about community, and the betterment of the self without selfishness. It is about encouraging bonds between people, between our world and the spirit world. It is about more than just a supposed God, and eternal damnation of your soul if you aren't performing in a way that a book believes is the only right way to be.

All in all, Espiritismo is more than just a religion for the Puerto Rican people. Like many other social constructs, it informs our world. It has tangible effects in a way that needs to be acknowledged, and that cannot be forgotten or easily dismissed. Espiritismo means a lot to a lot of people, and it cannot be written off as fake or childish. It needs to be treated with all the respect and dignity that Christianity and Catholicism are treated with.

(WC: 558)