The Caldero Espiritual in Espiritismo: congo spiritual pot

The Lucumi and Congo cauldrons, not Espiritismo or our caldero espiritual

There has been much misunderstanding of the caldero espiritual in espiritismo, which IS NOT an nganga nor an Ogun pot. They may look very similar, but they are made differently and serve completely different functions. People may laugh and say its an invention, but it has become part of Espiritismo occasionally in more recent times, even if it can be described as quasi "bootleg". Please I mean no offence to anybody.

Ogun is the Orisha spirit responsible for war, technology and smithcraft

taken from the seven worlds

photo Ogun fundamento above from Santeria Church of the Orishas

This is received with the warriors if I am not mistaken, before entering as a priest in kariocha ceremony for the beginners own usuage under a godparent. You cannot just make your own as I saw one well known wicca, hoodoo "Mama" do. Receiving the Ogun Orisha proper I think would be in the soup tureens as with other Orisha in Lucumi, Ocha, improperly called Santeria. Please speak to a Santero, Oriate or Santera to clarify. I can only properly speak to my traditions of Sanse and Espiritismo, but do so to compare the best I can.

Below basic as sold from botanica

Nganga: Belonging to Cuban Palo sects:

taken from annetrent.com

First I would like to say I am not in the beautiful, fierce religion of Palo. You should seek a priest out to verify anything I say about it. I do have Palo brothers and sisters, even my godparents are in Palo so I have much respect for the tradition.

Originally the Palero or the Tata was the nganga, the pacted spirit of the dead or nfumbe is placed within the priest during initiation or rayarse, rayamento, this is still done within certain Mayombe sects of nganguleros.  The priest was the pot. We do not have an nfumbe, and we do not work with their higher misterios (like Orisha or Lwa) called Mpungo. The nganga is also called a prenda "jewel" or kindembo. They will keep this usually in a shed or outbulding under lock, not a great idea in your house. Whereas we tend to keep our caldero next to the white table in front or on the left with the Congos.

Their pot is fed blood, tobacco, and rum infused chamba, and within is nfumbe also called kongome (human bone), who are somewhat chained, some is through agreement, education, elevation, for good and mutual benefit, some are soley as their dogs kept ignorant and earthbound. 

Nkisi nfuiri are a fetish made between the dead and an mpungo. Usually seen as nail driven to inform the will, or mark feats, not to torture a spirit or individual.

                                                                              Minneapolis Institute of Arts

Our spirits are free and are of light for the most part, and there is nothing to stop them from leaving, except if they are guides they have been contracted by God for the most part before birth. They would leave by our bad behavior and by not attending them. Spirits may stick around because they like their goodies, they like us, or do not have any other option for elevation, or like the work. Other dead we do not force them to work, we have no guardian Mpungo for it, so you must be strong in your spiritual frame or court, and as a spiritualist to control the portal. This is a point of ridicule, but if you send a nfumbe out its not in the pot any longer...well there are things there I do not understand. I am guessing because they are heavier more material yet immaterial capable of great and precise effects apon the world, and cannot leave the earth plane either, anchored by the blood. Elevated spirits are not chained to the earth realm like nfumbe. According to my reference at the end of this blog post the nfumbes who are most chosen" but instead can perceive, feel and meddle in the affairs of the living. They are spirits who are not yet ready to accept that their lives have ended, belonging to people who perished in dramatic, violent, unexpected, premature or unconscious. Often victims of accidents, crimes, fights and wars, sudden or early, suicidal diseases (although it seems contradictory, most suicides take their own lives to avoid suffering and humiliation, but do not really want to die), children and mentally disturbed. Sorcerers seek out this type of nfuiris to agree with them and support their nkisis, not because they like so, but because they are the easiest to convince and manipulate and stronger and more effective to work.."

Because our pot is not an nganga, we do not scratch over it/ initiate others into Palo because we have no license, and do not have the pact with the ancient Congo ancestors or Bakulu from which their religion and tools function. Repeat: we have no license to operate the same.

The function of the spiritual Caldero or Cardero

Through pots of the dead both espiritistas and Palero/as can mount the dead, so it is imperative that you have control of your boveda and can independantly hold misa first, as well as mounting spirits and exorcisms.  You must be strong in your spiritual faculties and spiritual frame and relationships. Mounting the dead can cause gradual wear and tear on your energy body resulting in poor physical health if mismanaged. You should in my opinion, be a baptised and crowned Espiritista for some protection, and the knowledge of how to create this, unless it is out of thin air. We don't just put whatever in pots and dolls in our house.

Taken from pintrest, author unknown

We may have another smaller empty 3 leg cauldren kept to Candelo Lwa in Sanse on the divsional table, but this is not prepared, usually for candles, placing objects temporarily for him to watch over, and offerings like candles. Sanse is heavily congo influenced, as all our beats in music are conga drum "palos". The drums were made from a trunk or tree hollow section with skin stretched over. Palo means stick, from a tree.

You may have a congo, or several verified congo spirit guides, some may be Myomberos from Lisa in Africa, or from Cuban Palo. They may ask you for their cauldron and suggest items to place within it. In this case it is no different than creating a spirit guide doll as a bench for the spirit. The spirit is free and of a high elevation of the commissions of guides. Because they practiced this religion in life, they still continue to do so. Some people who have madamas, they happen to be congo, or their Francisco or Francisca guides are congo. This is Espiritismo and not of Palo. I have a congo spear for my congo, and a guava stick garabato, but he has been extremely picky about the black ebony and ironwood busts I have been looking at to represent him, and they need to be culturally relevant.

They are able to use their pots in some capacity. It is also in my tradition a portal or house to the dead, but this is controversial and not in every lineage. This would be closer to Palo Monte, in which some use no bone nor are to harm (supposedly), but do animal sacrifice?.  "Both are natives educated, very "muerteros" or spiritual, but working without nfumbe or kongome (human bones), and therefore without nkisi, only with nfuiris, elementary mpungus (pure forces of nature, like fire, sea, the moon and stars) and saints, who are nfuiris very advanced spirits bright. That's why spiritual garments not serve to harm, such as palo monte, and are characterized by work with flowers, herbs, offal and rogaciones, to cleanse, heal, save, protect and provide prosperity to their owners and their godchildren, enriched with elements of Santeria, the Afro-Cuban Xianmalongo rule arises, also called Shamalongo or simply Malongo (nature)." For which the coconut discs used in divination in these systems are also called after chamalongos, originally from kola nuts in Yoruba religion.

 It is not really the connection to ancestors, but it could be, or to those who reject the boveda, but you must be very careful. We are not really muerteros or necromancers, unless it is a side venture, but we do have "necessary" spirits, or can go get some dead. Hopefully you have good spirit discernment and are not foolish enough to do this without knowing how to work safely, be protected and respectful, and to get them in the cemetery, and in many natural places. Taught by godparents, not by reading, watching videos, and internet searches. It is of benefit to be in Sanse and have a good relationship with the Baron chief of the Ghede, or whoever holds the gate for you in the cemetery. For us it is Ghede Limbo. Remember, Sanse and Espiritismo is a tradition of light, spiritual progress, elevation and truth for the incarnated and disincarnated human spirits. This influences very much how we treat people, our morals or ethics, and work with our dead. Call it weak because its not a tool of destruction for us, but not even every Palo priest works their nganga that way for bad, unless it is for protection. It is just a different tool and focus of our tradition.

The pot also is connected to nature, of the elements, animal spirits, and the stars as well as this world and the realm of the dead.

The offerings given to our caldero are rum (usually white), perfumes, tobacco, candles (red, black, white & depending on intention), plants and incense, to help them come forwards. We pray and sing our songs to it.

To "to give body to the spirits who come to your call and avoid physical wear that will produce the constant possessions, as happens to the classic pure spiritualists or only avail themselves of trance and do not mix their spiritual abilities with witchcraft. Their work will not be as violent and precise as those of a Nkisi Tata, but much more varied and effective than a classic spiritualist practically limited to contact the spirits to query and transmit messages to their loved ones."

According again to the reference, "The nfuiris can help alerting them alive dangers, telling them the good way, cleaning and harmonizing the spiritual energy of his aura to heal physical and mental illnesses of spiritual origin and protecting them against spiritual attacks of dark entities, such as nfumbes and ndokis, but they can do little against a disease of physical origin or against attacks that occur by accident, violence and social circumstances, as to influence the earthly plane for both attack and defense, a lot of energy source material is required, the nfuiris which lack.This is the reason why the nfuiris not serve to hurt and nfumbes yes; not because some are good and some bad, but because nfuiris are high and free spirits...based on family, affinity or kinship"

You need to know your spiritual frame will influence the components and the container:

wood/earth, water/clay, or fire/iron cauldron, 

some use a birds nest or hang them from the ceiling with feathers for air in Palo, they also used coconuts and gourds as vessels.

Originally they were made in cloth or burlap sacks, and in animal heads until Cuba, although some may still be done that way they are more biodegradable. They would sometimes bury this at the base of holy trees, as they were a nomadic and warrior hunter tribe, they could not always bring it on expeditions or if it was heavy or large. They used to be small, some still are smaller than the priests head, but have gotten huge in modern era. They would instead bring their mpaka which is linked to the nganaga, a horn filled with secrets, sealed with a mirror, which is also a scrying device of sight that can be linked to a certain Mpungo. They at times place this on top of their nganga. We do not have this either.

This is more witchcraft, such as the European and Greek necromantic cauldrons. One meaning of the froth coming out of the sterotypical halloween image of the encanting crone witches cauldron is the witches brew rising seething, the seizure of shaking spirit possesion, and as well the mist of the dead and spiritual fluids or gasses, like the bubbles in the water glass on the boveda white table.

But this is Congo witchcraft sorcery.

The closest thing our cauldron is, I have discovered to Palo is the free "nfuiri" dead of the branch of Palo Monte. 

referenced below Nkisio Nfuiri

What else goes in the Caldero espirituale:

Before you make this pot: You should already know how to make guide dolls, and be able to have practiced preparing different spiritual objects such as amulets or guards. We create things partly via spiritualism, what the spirits say to add, but also have a basic recipe and understanding of what goes in there, as well as with specially procured sticks, stones, plants and dirts. You should also already have a super solid regular spiritual hygiene and cleansing schedule of yourself and entire home.

The most common calderos in espiritsmo is a larger 3 legged iron cauldron for a cuadro of spirits that are mostly congo spirits. A clay pot for those who have a spiritual entourage that are mostly cooler spirits such as los indios, native americans. Even if you have a congo. Also depending on your major element, it will influence some of the material that goes within, such as relevant animal parts, a crucifix, tools, coins, things related to certain professions, charms, personal effects, mirrors, minerals and dirts (ntotos) of certain areas to give it identity.

This is also the same type of pot used to house or guardian angel Lwa or met tet, as well as if we have recieved or Indio cazuela in this same type. It would make more sense to receive this first unless your court is mainly Congo. Mine is in a painted clay vessel, because it cracked in postage from Florida to my home state, and is all placed within. I only took my head pot back on the plane with me. We only have possibly these three pots, all others are in dolls, or beside a doll if the statue cannot be hollowed for guides. Again, we do not make a pot for every Lwa like they do in Lucumi in the casserole pots for each Orisha.

Indio cazuelas, called a Tindjo in 21 divisions Dominican Vodou

There are secret ways to cleanse the container and prep it before you add in the order of ingredients. You then add in the foundation of dead. It is also buried a special place, then shown to the sun after a certain number of days. The priest must also prepare themself spiritually, observe taboos and make certain ritual observances.

Besides the things mentioned, various weapons can be placed within at the end after the sticks. You can even place a plastic or fake skull on top.

The pot is not usually marked, and we do not use firmas or, the petipembas of Palo spirit signatures. You can mess yourself up directionally, and have lineage behind them if you do. You can draw something else with cascarilla chalk if you wish on it, such as a cross. You can tie it with certain relevant color ribbon as your spirit directs in the flavor of the pot, it is usually not painted.

Things which are more controversial and not done in every espiritismo or Sanse lineage

With the pot you can make use of a line of directional low grade gunpowder (fula) beside on a cement floor, or on a tablet of cement, if you have the knowledge and guidance. You can do work over the pot after you have awoken it. You can add and take things out for specific purposes. Your congo spirit will direct you.

If you have Palo in your temple or spiritual house they can help with the construction but it is not necessary. This is very controversial but you can add human bone if you know what you are doing and is legally procured IF I was to do this. A Palero can also sacrifice a rooster into it when it is first awoken, and not usually ever again after. Animal sacrifice is not commonly required or trained to be done in Sanse and Espiritismo. However you must understand full the implications if it, and spirits can get very scary and hungry expecting more if they are not properly instructed and come after you and drain everyone around you including your pets.

I have not decided what I will do exactly for mine as I come into my maturity in my tradition, 

but I have been cleared and am confident to do so.

I expect this to be one of my more controversial posts which is not often a subject talked about from those who are Espiritistas. Please feel free to correct me constructively.

Please ask any questions if I can answer, and ask your godparents for guidance. If you want to know more about Palo, I encourage to ask a Palero or Palera.

Reference: Myself, my spirits, my godfather and brother. Any errors can only be my own.

The italic purple references above were taken and translated from:

 https://palomontenegro.blogspot.com/search/label/espiritismo

XOXO
1010
Sancista7crossroads

The boveda, mesa blanca & The tableau espirituale: Part 1 Purpose

The white table practice or mesa blanca is so called for the white table cloth upon the altar used in misa or seance but also at home upon the ancestor altar or boveda in espiritismo or spiritualism. In Sanse, the tableau espirituale or spiritualist table differs from the Cuban boveda in that we also include other dead and spirit guides beyond just our current bloodline ancestors or family dead.

Before I began this path, I wanted nothing really to do with the dead, since they pestered me so as a youth, as well as being somewhat disconnected from my family and family history. I learned its better to be protected as a medium, because the dead will take notice of you whether or not you look for them. To a lot of people ancestral veneration does not seem very glamorous or high level, but it is very foundational in African traditions, as well as traditionally in most indigenous cultures. This connection has purposely been targeted to weaken the family and social structure of community, yet it provides independence, through cultural spiritual power, guidance and strength.

This altar is a sacred space, religious or not, a place of  contemplation, peace, power and stability. The difference is in institutional vs experiential home churches and lived personal daily living aspects and concerns. The official catholic church did not always approve of previous local practices, and certain groups of unsanctioned dead. The white table therefore became a place also to honor those unsanctioned or sanctioned, and placed hierarchy those personally chosen such as folk heroes and freedom fighters. Cuban 19th century criollos with Santeria after war for independence had a lot of dead plus previous customs that had this need, as well as the rest of the Caribbean, Latin America, Mexico and South America. Or you can say around the world where experienced colonization, and in Europe reinvigorated after the Victorian age because of the amount of dead in World War 1.

Our relationship with spirits can be strengthened or weakened by our actions. Colonization, socialization and dominant or popular culture has attributed to our losses of our cultural connections, and the methods to do so such as teaching stories, original language, songs, ancestral record, sacred dances, knowledge of ancestral spirits and gods. We outright may ignore them and deny them and our common heritage and like energies. They need us as much as we can rely on them. They help us to be grounded, address social concerns, and have a spiritual home and family, without them we are lost without anchor or guidance of compass at sea.

Some of the authors spirit court and tableau espirituale:

I will address the guides and the other dead at another time, as the initial focus is of the ancestors.

Part of them remains, their personality, to help us even if their soul has incarnated. The dead are intermediate spirits, such as saints between us and other or higher spirits. As well our ancestors are gatekeeper or permissive spirits to others. The current family line going back generations unknown to beginning of mankind (antepasados), as well as our bloodlines from past lives (difuntos). We can pass this tradition down to the next generation in hope they will assist, communicate and remember us when we have passed from this realm and we, continue to watch over them.These spirit links or chains (cadenas) make us stronger and resistant to being controlled and tell us the truth. Their altar is a microcosm of your life. It can absorb shock of negative energies  and protect you. It can help you feel peace and relief.

Common colloquialisms is without them we are nothing, we stand on their shoulders, we walk the roads they walked, they are in our blood. The ancestors stand behind us or encircle us, whereas our main spirit guide leads from the front or the right side, and other dead and guides on the left of us. They are our first and last defense. They are more invested in and interested in us than most other spirits, and our potential for offspring and possible reincarnation through,but not always along family lines.

  Problems in our lives or misfortune is potentially seen as a need for balance and to appease these spirits. Not all our ancestors are positive influences or agree with each other or our life choices. We can communicate with them and make peace with them, so we are both best served. Sometimes they are so problematic and not ready to be in our lives, therefore we only include loving ancestors and those willing to be a helpful positive influence in our lives to our spiritual or ancestral table. 

As we work with only good and helping ancestors, with their positive influences and advices, being a good person with shared values, such as family pride and respect will help you align with them and what they would wish for you to become. Show them that you respect them, and ask their permission and blessings. They may have very different ideas about what they think you should be doing, such as occupation or religion. Of course we have free will and choice to live our own lives, however some religions and cultures might have been in direct opposition to your cultural group. In ancient or more recent times they may have warred with each other or slaughtered your people, and may be viewed as betrayal. Perspective on the other side is much less limited to ours, however just because our dead have passed doesn't mean that they are now perfect or know everything. Some may have such strong or bigoted opinions or beliefs as they did in life, whereas others may have seen the errors of their ways.

This is especially a problem with fundamentalist Abrahamic religions such as Christianity, who may believe that regardless of your race you should not follow an African or indigenous tradition or religion. You can have factions of ancestors and dead disagreeing with each other and this can play out on the stage of your life and altar. Some ancestors, feeling dishonoured, uncared for, are in need, or betrayed may then very well place obstacles in your path, problems in your life and misfortune. This concept is called osogbo misfortune in the Yoruban cultures, that the ancestors are displeased. However obstacles and difficulties are learning experiences and  may be a way of revelation and freeing oneself from religious burdens placed upon us, possibly since birth.

 We can help those troubled ancestors in another way without having them make problems until they are ready to be in our life. Spirits suffering can be alleviated and help their progression and elevation. Ask God for their elevation and relief, to gain more light and empowerment through intentions and use of prayer. The feeling on your altar should be one of peace, or something is wrong. Assistance, guidance and direction is strongly suggested. Questions about the welfare, or whether or not to include dead family members who died violently or suicide should be approached after one year of resting, with a qualified spiritualist. The dead are generally given a period of one year of rest regardless of situation before approaching.

The white table is seen as a meeting place or conference hall in our homes and life. You can preface your call to your dead as only helpful elevated ancestors are welcome, willing to make a positive difference in your life, yet support our free will and life choices.

Protections: ask them to close the doors to danger of the street, accident and violence, disease, sorcery, ask them to protect your mind, body and spirit, ask them to keep people with bad intentions away from you.

Blessings: ask them for improved and new opportunities in employment and finances, harmony in relations, ancestral issues to be resolved, traumas and problems affecting you or your family line can be healed to make us stronger, ask them to guide you towards the appropriate spiritual teacher, and for good people to come into your life.

 The altar can also be used as a place of spiritual cleansing, and I will address this at another time.

The white candles give spirits in darkness and who are lost the ability to be guided and to see, as well as energy, warmth and light. When you hear EVPs the dead often say I’m cold, I’m hungry, and this table will meet their needs, as well as orient them if they are lost or trapped somewhere. I will teach you how to read the water glass and candle which will indicate their requests.

A fresh water glass full of spiritual fluids presence and blessings

Next blog post Part 2: How to set up the altar
Part 3 How to address and basic guide to work the altar
Part  4 Cleansings
White bath
 Part 5 how to read the candles and water glasses
Baston de muerto: stick altar to the dead